The hypnotic sensibility of Taxi Driver (1976)

The hypnotic sensibility of Taxi Driver attempts to incubate the viewer in a limbo state between sleeping and waking. Paul Schrader, the screenwriter, cited the assassination attempt of Arthur Bremer as inspiration for Travis’s destructive ambition. He also drew from Dostoevsky’s Notes From The Underground, where an isolated and bitter narrator delivers rambling monologues similar to Travis’s diary entries. “All my life needed was a sense of someplace to go. I don’t believe that one should devote his life to morbid self-attention. I believe that someone should become a person like other people,” writes Travis Bickle in his diary. Many artists process their traumatic experiences through writing, a sort of self-therapy. Screenwriter Paul Schrader’s life had some parallels with Travis Bickle's. “Life dealt me a few blows, and I found myself in a dark place. So I realized I had to turn to fiction to get out of this place. I had to create this character, or else I was going to become him,” Schrader said in an interview at the TIFF in 2019. “I was out of work; I was in debt. I fell into a period of isolation, living more or less in my car. A grim time. And out of isolation came Taxi Driver,” Schrader said in 1992. “I was writing fairly soon for LA Free Press, which was the alternative paper. I got involved in anti-war protests at UCLA, and I got arrested. So all of a sudden I was in this world that’s not who I was. In reflection I think the origins of that character come from the origins of that dislocation.” 

Travis Bickle suffers from a similar existential crisis as Schrader, his catalyst being the Vietnam War. His character study is unequivocally about a man's loneliness. In the original script, it begins with Thomas Wolfe’s poem God’s Lonely Man. The main reason why Travis is a misanthrope is because he forces a negative mindset upon himself. He forces himself to bear witness to the most miserable parts of humanity, and sometimes it seems Travis only sees the bad side around him. Travis’s cab is the symbol for Travis’s isolation, drifting through the streets, watching the people through his adjusted rearview and the rain-drenched windows. He puts Palantine stickers all over his apartment. Why? Simply because Betsy is a political supporter of him. His whole courtship with Betsy is based around this notion that Travis is desperate to fit in, to re-assimilate himself into a normal life after his time in Vietnam. Taxi Driver is, at its heart, about Travis’s relationship with two women, whether it be the sexualized world of Iris or the politicized world of Betsy. Betsy is introduced to the audience in an angelic manner, as a woman who seems unattainable. Travis remarks on this in one of his first journal entries, saying “they cannot touch her.” Travis only looks at her from afar. After Betsy rejects him romantically, Travis is incapable of facing Betsy's dismissivenes objectively, telling her with fury: “You’re in hell, and you’re going to die in hell like the rest of them. You’re like the rest of them.” 

Travis expresses this frustration early in the film, ironically to Palantine: “I think that the President should just clean up the whole mess here; you should just flush it right down the f***ing toilet.” Palantine’s reaction is to feed him a political line to flex his personality: “Well, uh, I think I know what you mean, Travis, but it’s not going to be easy. We’re going to have to make some radical changes.” Travis decides that he must defeat Sport and Palantine in this westernized battle in order to give his life a sense of purpose. In a 1976 interview with Martin Scorsese by Roger Ebert, Ebert: “In Taxi Driver, the hero can’t relate to the women at all.” Scorsese: “I don't see it that way. I think he relates to Iris. But that takes him to its logical conclusion. The better man is the man who can protect a woman and kill another man. This guy shows that kind of thinking, shows the kind of problems some men have. You’ve been raised to worship women, but you don’t know how to approach them on a sexual level. The girl he falls for, Betsy,   it’s really important that she’s a blue-eyed blonde goddess.” Pity might lead to self-sympathy, which Travis finds unacceptable, so he's projecting his merciless self-criticism onto his bleak and unwelcoming environment. And it is something he is actively inflicting to himself.

That's why Travis reacts so harshly and compulsively to Betsy's rejection, he can't accept her reasoning on face value. He's making these desperate attempts for connection when he is at such an absurdly low point. When he implies he wants to be normal, he's coming from a place of isolation that he probably can't escape without help. In the same interview with Roger Ebert in 1976, Schrader said, “He goes from a goddess to a child goddess. The teenage prostitute he’s trying to rescue — she’s unapproachable, too, for him.” In Travis’s mind, Betsy and Iris have become symbols of status and purity. Especially Iris, whom he wants to protect and send her back home. But also, his actions are larger attempts to display his masculinity towards the aggressors/rivals in his life. Because he has been romantically rejected by Betsy, he resorts to expressing his masculinity in a psychosexual form of violence. And directly in front of Iris, Travis tries to kill himself, but he is out of bullets and he fails. The fact he was going to kill himself in front of Iris shows that Travis convinced himself that he was going to die with a purpose. Iris might symbolize America's endangered soul and Travis is its patriotic, dark avenger, because in his delusional way he wants to save America, irregardless of New York's rotten core.

Pauline Kael's review on The New Yorker: Taxi Driver has a relentless movement. Travis has got to find relief. It’s a two-character study—Travis versus New York. As Scorsese has designed the film, the city never lets you off the hook. There’s no grace, no compassion in the artificially lighted atmosphere. The neon reds, the vapors that shoot up from the streets, the dilapidation all get to you the way they get to Travis. He is desperately sick, but he’s the only one who tries to save a young hooker, Iris (Jodie Foster); the argument he invokes is that she belongs with her family and in school—the secure values from his own past that are of no help to him now. Some mechanism of adaptation is missing in Travis; the details aren’t filled in—just the indications of a strict religious background, and a scar on his back, suggesting a combat wound. The city world presses in on him, yet it’s also remote, because Travis is so disaffected that he isn’t always quite there. We perceive the city as he does, and it’s so scummy and malign we get the feel of his alienation. Scorsese’s New York is the big city of the thrillers he feasted his imagination on—but at a later stage of decay. 

The street vapors become ghostly; Sport romancing Iris leads her into a hypnotic dance; the porno theatres are like mortuaries; the congested traffic is macabre. And this Hell is always in movement. Some actors are said to be empty vessels who are filled by the roles they play, but that’s not what appears to be happening here with De Niro. He’s gone the other way. He’s used his emptiness—he’s reached down into his own anomie. Violence is Travis’s only means of expressing himself. He has not been able to hurdle the barriers to being seen and felt. When he blasts through, it’s his only way of telling the city that he’s there. And given his ascetic loneliness, it’s the only real orgasm he can have. The violence is so threatening precisely because it’s cathartic for Travis. And it’s a real slap in the face when we see Travis at the end looking pacified. He’s got the rage out of his system—for the moment, at least—and he’s back at work, picking up passengers in front of the St. Regis. It’s not that he’s cured but that the city is crazier than he is. —The Age of Movies: Selected Writings of Pauline Kael (2011)

Liberals are not afraid of revolution. But liberals will remain reluctant revolutionaries. It is one reason why the American Revolution went so much better than the French one. What is liberalism, then? A hatred of cruelty. An instinct about human conduct rooted in a rueful admission of our own fallibility and of the inadequacy of our minds to be right frequently enough to act autocratically. A belief that the sympathy that binds human society together can disconnect us from our clannish and suspicious past. A program for permanent reform based on reason. The opposite of humanism is fanaticism; the opposite of liberalism is not conservatism but dogmatism. Liberalism is an evolving political practice that makes the case for the necessity and possibility of (imperfectly) egalitarian social reform and ever greater tolerance of human difference through reasoned and unimpeded demonstration and debate. The contemporary left can sometimes seem to have an insufficient respect for the fragility of the very same liberal institutions that allow its views to be broadcast without impediments. Marxists called this “heightening the contradictions” of the system. But no good has ever come from heightening these contradictions. All that happens is that the institutions get weaker, and authoritarians become stronger in the weakened spaces. There’s really an awful lot of stuff about life now known that once was not. Whenever we look at how the big problems got solved, it was rarely a big idea that solved them. 

It was the intercession of a thousand small sanities. Skepticism, constant inquiry, fallibilism, self-doubt—these don’t mean not knowing. They mean knowing more all the time. Liberal cities and states are the tiny volcanic islands risen on a vast historical sea of tyranny. And that fight will never end. Liberalism is the work of a thousand small sanities communicated to a million sometimes eager and more often reluctant minds. That’s the work of liberalism, and even if the worst happens, as it may, it is work that won’t stop, can’t stop, because it is also the real work of being human—all those enforced acts of empathy, where we had to make bargains in the company of people we couldn’t stand—people fundamentally unlike yourself, in order to live at peace. —"A Thousand Small Sanities" (2019) by Adam Gopnik