By Sara Beardsworth
This is often the 1st systematic review of Julia Kristeva's imaginative and prescient and paintings on the subject of philosophical modernity. It offers a transparent, complete, and interdisciplinary research of her inspiration on psychoanalysis, artwork, ethics, politics, and feminism within the secular aftermath of faith. Sara Beardsworth indicates that Kristeva's a number of views discover the powers and boundaries of alternative discourses as responses to the old disasters of Western cultures, disasters which are passed through and disclosed in psychoanalysis.
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This can be the 1st systematic evaluate of Julia Kristeva's imaginative and prescient and paintings when it comes to philosophical modernity. It presents a transparent, finished, and interdisciplinary research of her suggestion on psychoanalysis, artwork, ethics, politics, and feminism within the secular aftermath of faith. Sara Beardsworth exhibits that Kristeva's a number of views discover the powers and bounds of alternative discourses as responses to the old mess ups of Western cultures, disasters which are gone through and disclosed in psychoanalysis.
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Extra info for Julia Kristeva: Psychoanalysis and Modernity (SUNY Series in Gender Theory)
The science of linguistics dismisses the logical positivist view of language as the reconstruction of a given world order. Moreover, the discovery that the value of the sign is determined by relations between signs subverts the claim that a meaning is determined within the contextuality of meanings. Instead, Saussure demonstrated that the sign is comprised of the two orders of the signifier and the signified. What Lacan takes from this is that the principle of the linguistic sign is not contextuality but articulation: every signification refers to another signification.
It is marked by the absolute gap between demand and its fulfilment, that is to say, by the impossibility of satisfying the demand for complete gratification. This gap turns into the “infinity” of desire, in the sense that no object satisfies desire. Desire overreaches any object of desire. ” In sum, the Lacanian subject is a subject of desire in the field of symbolic relations. On the one hand, it is the subject divided by desire and language (finite). On the other hand, desiring metonymy (infinite) sustains the subject in object-relation.
The phenomenon of recognition that Lacan locates in this experience is not an epistemological one, not recognition of self, but an ontological one. The infant undergoes an anticipation of its powers, and of the mental permanence of the I, in and through an image. Moreover, the feelings of identity occur only by virtue of their contrast with the immediate experience of corporeal fragmentation (le corps morcelé). “What I have called the mirror stage is interesting in that it manifests the affective dynamism by which the subject originally identifies himself with the visual Gestalt of his own body: in relation to the still very profound lack of co-ordination of his own motility, it represents an ideal unity, a salutary imago” (18–19).
Julia Kristeva: Psychoanalysis and Modernity (SUNY Series in Gender Theory) by Sara Beardsworth