By Julia Kristeva
Author note: Translated by means of Jeanine Herman
ISBN note: ISBN according to booklet is 139780231 yet bb announcing it's invalid
Publish 12 months note: First released in 2000
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Linguist, psychoanalyst, and cultural theorist, Julia Kristeva is among the so much influential and prolific thinkers of our time. Her writings have damaged new flooring within the learn of the self, the brain, and the ways that we converse via language. Her paintings is exclusive in that it skillfully brings jointly psychoanalytic conception and medical perform, literature, linguistics, and philosophy.
In her most up-to-date ebook at the powers and boundaries of psychoanalysis, Kristeva makes a speciality of an exciting new predicament. Freud and psychoanalysis taught us that uprising is what promises our independence and our inventive talents. yet in our modern "entertainment" tradition, is uprising nonetheless a workable choice? Is it nonetheless attainable to construct and include a counterculture? For whom -- and opposed to what -- and below what forms?
Kristeva illustrates the advances and impasses of insurgent tradition during the stories of 3 twentieth-century writers: the existentialist John Paul Sartre, the surrealist Louis Aragon, and the theorist Roland Barthes. For Kristeva the rebellions championed through those figures -- specifically the political and possible dogmatic political commitments of Aragon and Sartre -- strike the post-Cold conflict reader with a mix of fascination and rejection. those theorists, in accordance with Kristeva, are all for a revolution opposed to permitted notions of identification -- of one's relation to others. Kristeva areas their accomplishments within the context of alternative innovative events in paintings, literature, and politics. The ebook additionally bargains an illuminating dialogue of Freud's groundbreaking paintings on uprising, targeting the symbolic functionality of patricide in his Totem and Taboo and discussing his usually missed imaginative and prescient of language, and underscoring its complicated connection to the innovative drive.
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Extra info for The Sense and Non-Sense of Revolt: The Powers and Limits of Psychoanalysis (European Perspectives: A Series in Social Thought and Cultural Criticism)
Example text
In this respect, the metaphor of the mirror contains the insight that another person is always needed for a person to understand himself or herself. In the larger context of the Western world as a whole, the mirror has long served as a guiding metaphor to describe and map the process of self discovery, and within this larger context it has had two main trajectories of meaning: an active and a passive one. While in Freud’s writing the mirror metaphor described passivity, and the image of the mirror invoked was the mirror as passive instrument supplying as undistorted a reflection as possible, in the writing of Winnicott and Green, among others, the mirror metaphor has come to describe a type of activity, and the image invoked has been one of a living mirror that actively adjusts to its objects.
While in Germany, intersubjective theories of the therapeutic relationship sprang from the concept of encounter, in French psychoanalysis intersubjective approaches centred on alterity. It was Jacques Lacan, of course, who first called upon the work of Hegel, Husserl, and Heidegger, writers who had conceived of the self as internally split. Likewise, in the mirror stage, the child identifies himself in something (the optical image) that is not himself, but through which he re-cognizes himself. The mirror stage presupposes, by its fundamental nature, the destiny of the “I” as alienated in the imaginary dimension; it can only encounter itself in the imagination, as an other in an Other.
The philosophical trend towards intersubjectivism that these developments reflected ran contrary to traditional German Idealism, which was built on the assumption of an abstract subject. The place formerly occupied by the abstract subject was now occupied by the actual human self. Martin Heidegger’s fundamental ontology is characterized by a similar turn from the abstract subject. In formulating a concept of origins, similarly, Buber (1954) replaced the originally philosophically isolated “I” with a “between” [Zwischen], describing the phenomenology that resulted from this substitution as a phenomenology of the encounter [Begegnung].
The Sense and Non-Sense of Revolt: The Powers and Limits of Psychoanalysis (European Perspectives: A Series in Social Thought and Cultural Criticism) by Julia Kristeva
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