Review
Culture
Film & TV
Music
5 min read

A complete unknown: the enigma of Bob Dylan

Chalamet commands but this biopic denies the audience its aha moment.

Krish is a social entrepreneur partnering across civil society, faith communities, government and philanthropy. He founded The Sanctuary Foundation.

A hunched man wearing dark glasses and a dark suit, walks down a New York Street at night, with his hands in his pockets.
Searchlight Pictures.

Crafting a biopic about Bob Dylan is no easy task. Known for his reclusive nature, Dylan has long avoided public introspection, rarely granting interviews and keeping a tight grip on his privacy. Enter A Complete Unknown, a film whose title is cleverly lifted from the iconic lyric from Dylan’s legendary song, 'Like a Rolling Stone'. For many, Dylan remains a complete unknown beyond his music. This film takes on the daunting challenge of unravelling, or at least presenting, Dylan’s story for a new generation.  

For Generation Z, Dylan’s genius is perhaps a distant echo, so casting Timothée Chalamet—a Gen Z cultural icon—as the main role is a masterstroke. Known for his standout roles in Dune and Wonka, Chalamet commands the attention of younger audiences, making Dylan’s story accessible and intriguing to a demographic otherwise unfamiliar with the folk legend. 

Chalamet’s dedication to the role is impressive. During the extended production, delayed by COVID, he taught himself to play the guitar, harmonica, and sing live. His performance is more than an imitation - it’s a striking incarnation of Dylan’s enigmatic persona. Through Chalamet, the audience is transported to a pivotal chapter of Dylan’s life, a time that would see a seismic shift in music history.

From folk icon to electric rebel 

This transformative moment in Dylan’s career is drawn from the book Bob Dylan Goes Electric. Much like Titanic or Finding Nemo where the climax is inevitable from the outset, the audience is well aware of what is coming: Dylan’s controversial decision to “go electric.” 

We begin by meeting Dylan as a young folk singer, heavily influenced by legends like Woody Guthrie and Pete Seeger. Arriving in New York as an ambitious teenager, he’s welcomed and mentored by the folk music community. These relationships form the foundation of his early career, but they also set the stage for heartbreak. 

The climax unfolds at the Newport Folk Festival, where Dylan debuts an electric set, shattering the expectations of his folk audience. Fans and mentors alike react with outrage—booing, throwing objects, and accusing Dylan of betraying the authenticity of true folk music. By the film’s end, Dylan, despite his eventual electrifying musical success, is no more popular – he has burned nearly every bridge, leaving a trail of fractured relationships. 

True to its title, A Complete Unknown offers no answers. Dylan’s motives remain elusive, and the audience is left with more questions than insights. It’s a daring narrative choice—presenting a guarded character who remains enigmatic to the end. There’s no traditional character arc, no emotional revelation, no intimate a-ha moment. The film respects Dylan’s mystique but denies the audience the catharsis they might expect from a biopic. 
Other biopic producers seem to be following suit.  In efforts not to be formulaic they are choosing a more lackadaisical approach to audience expectations.  In the upcoming Better Man which retells Robbie William’s life story, the singer is presented as a CGI ape. Pharell Williams’ life story is being retold through LEGO. If James Mangold, the director, who also co-wrote the screenplay with Jay Cocks was deliberately trying to subvert the genre, it seems he may have succeeded. 

From musical genius to mass appeal 

Despite its underwhelming emotional denouement, the film does leave viewers marveling at Dylan’s genius. By the age of 24, he had already written and performed some of the most iconic songs of the twentieth century including 'Blowin’ in the Wind' (1962), 'The Times They Are A-Changin’ (1964) and 'A Hard Rain’s A-Gonna Fall' (1962). Chalamet’s performance breathes life into Dylan’s music, and it’s nearly impossible to leave the theatre without humming a familiar tune. 

Around that time Dylan was also involved in the civil rights movement. He played at the historic March on Washington for Jobs and Freedom on August 28th 1963, where Martin Luther King Jr. delivered his iconic “I Have a Dream” speech. He performed at the huge rally on the National Mall between the Washington Monument and the Lincoln Memorial and his presence there alongside other prominent figures helped inspire more musicians and artists to join the struggle for racial equality. But this vital contribution is given only a few seconds of screen time and Dylan shows no other interest in justice or equality in the film. He only interacts minimally with black characters – once to mock a black girlfriend and the other to humiliate a black musician. No explanation is given.  

Dylan’s work undeniably speaks to the human experience, particularly through its reflections on social change, struggle, and hope, yet his actions and interactions seem to conflict with that message. The film therefore creates a dissonance that’s difficult to reconcile. It raises the question of whether we can, or should, separate the artist from the art—or if, in doing so, we undermine the very message they champion through their work. 

From faith to legacy 

The biopic story predates two significant conversions—Dylan’s eventual embrace of Christianity and Johnny Cash’s spiritual awakening. Both men would go on to explore faith in profound ways that would intertwine with one another, influencing both their lives and their music. Dylan’s conversion was famously sparked by an audience member throwing a crucifix onto the stage—a moment not yet reached in this film’s timeline.  Johnny Cash’s role in Dylan’s life is mentioned but not unpacked.  These threads add an intriguing layer of foreshadowing, leaving room for reflection on how faith would later influence their lives. A fascinating follow up would be to explore this relationship – for now the film only hints that perhaps the loneliness and longing for fulfilment behind the success would spark not only their friendship but also a transformative faith.  

Leaving the cinema, I found myself caught between admiration and frustration. Dylan’s genius is undeniable—his songs remain timeless, his influence immeasurable. Yet, his emotional distance and self-absorption left me unsettled.  Perhaps that’s the point. Genius, as we often discover, does not always equate to warmth or relatability. Dylan’s musical brilliance is his gift, but his guarded nature remains his curse. His songs preach peace, but he was a man in conflict with himself and with others. In the end, Dylan is presented as a complete unknown, a man who defies understanding, a riddle that continues to captivate and confound, an enigma in need of some salvation. 

 

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Review
Attention
Books
Culture
Digital
3 min read

Only the rich will experience reality

We’re extinguishing our real world

Simon is Bishop of Tonbridge in the Diocese of Rochester. He writes regularly round social, cultural and political issues.

A phone shows a picture of the real view behind it.
Josh Power on Unsplash.

It happens so routinely, no-one notices the weirdness anymore. Tourists in front of a majestic site like the Taj Mahal or the Niagara Falls place a camera between their eyes and the glory of the scene itself. Fans at a stadium concert hold cameras up to the singer rather than dance to the music. Witnesses to a disaster choose to film it rather than go to the assistance of the victims. 

Our desire to experience the world around us is being limited by technology, especially the smartphone and there is a growing body of literature to show its harmful effects, the latest of which is The Extinction of Experience (The Bodley Head, 2025) by Christine Rosen. She is a senior fellow at the American Enterprise Institute, a Washington DC based think tank and she adds to the work of Jonathan Haidt in The Anxious Generation who identifies what social media is doing to young people. Rosen, however, has the adult population in mind, as well. 

Every era has its subtle idolatries and perhaps ours is a slavish devotion to technology. It’s not that technology is wrong, but the expectation we conform to its development rather than the technology adapt to our humanity is slowly toxifying us. To paraphrase Jesus: the smartphone was made for humankind, and not humankind for the smartphone. 

Mediating our relationships by screen leads to instant communication, but also makes us impatient and emotionally careless. Human empathy is an embodied virtue. We learn to pick up emotional clues by watching the subtle facial movements and body language of others as they speak and listen. The growth of emojis is no substitute for this and has all the finesse of a face pulled by Thomas the Tank engine. And we more easily tune out of another person’s problems when they are expressed online rather than to our face.  US college students are around forty percent less empathetic than their counterparts only two or three decades ago, according to the University of Michigan Institute for Social Research.   

There are growing signs that screens reduce human empathy, which may be the most disturbing thing of all and perhaps offers a clue why life is becoming angrier. We spend most of our time lamenting how algorithms polarise us, without addressing an even more fundamental problem: we no longer talk about demanding issues face to face, where listening skills are required, but shout across cyberspace, where listening barely happens. 

But the momentum is for more of the virtual world. The software engineer, Marc Andreessen has coined the phrase ‘reality privilege.’  It belongs to those whose real-world existence is full of flourishing – relationships, wealth, housing, holidays, hobbies.  The solution for those who lack these goods, according to Andreessen and others, is a migration to an ‘online world that makes life and work and love wonderful for everyone, no matter what level of reality deprivation they find themselves in’. 

It is a case of Silicon Valley solutionism, where every problem must have a technological answer. The outcome of migration to an online world is that we no longer need to focus on solving knotty, unglamorous policy issues like poverty, poor housing and low-paid jobs. It also carries a curious echo of the theology which prioritises saving souls from a corrupt world rather than inheriting an embodied resurrection life in a new creation. 

In the two decades after 2003, in-person socialising between American adults dropped by thirty percent; among teenagers it fell by forty-five percent. According to Rosen ‘this changes our behaviour towards others, how we get along or don’t get along, how we resolve conflict, how we understand each other’.  The de-incarnation of human life continues apace, yet it is the physical world is where we flourish, where millennia of brain development has taken place and where God embodied himself in Christ.   

We may come to regret at length the rush to the virtual world, a bit like smoking in the twentieth century. But there is every chance we won’t, because technology is clever and so very cool. The meaning of the incarnation is up for grabs, only this time it’s human, not divine.  

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