Within art therapy discourses there is a dearth of scholarly literature related to the dilemmas of voicing lesbianism and picturing lesbians. This is the result of sustained discrimination and censorship worldwide. In order to address this issue, a research study was designed to investigate this topic and its relationship to informing art therapy. There were two research methods and two research processes used in the project. Autobiography and art based research were the methods, and intertextuality and reflexivity were the research (...) processes. The methodology that underpinned the project was postmodern-feminism. Autobiographical material created through an art-based research method was reflexively viewed. The newly created visual texts stimulated intertextual links to past visual and written texts. These texts were used to map and track deeply held assumptions found embedded in essentialist, dualistic and modernist paradigms. By the use of postmodernfeminism deconstruction and reconstruction the investigation exposed and interrogated paradigm shifts resulting in subsequent personal transformations. The study revealed how past personal experiences of homophobia, lesbian invisibility and mental health treatment were deeply embedded in gender/sexuality norms, visual art discourse and social stigmatisation. These experiences impacted significantly on the ability to verbally and visually reveal both lesbian and lesbianism, and as such impacted on perceptual shaping of multiple selves within self. The study further demonstrated how the postmodern-feminist investigation destabilised dominant paradigms and subverted their location in “truth”, allowing for reconstruction of selves to be explicitly pictured. The significance of the findings for art therapy is three fold. Firstly, by offering a postmodern-feminist perspective through a lesbian lens, embedded modernist paradigms central to art therapy discourse are challenged. Secondly, the creative process of image making, within a postmodern-feminist frame is showcased. Within such a process change can be mobilised and self perceptions can be transformed. Thirdly, the study has advanced art therapy towards a more contemporary and critically informed discipline, one that can reflect on possible dilemmas encountered by lesbian clientele when verbally or visually self representing. The implications of the study have several intersections for the broader arts and health care sectors. (shrink)

Illness and trauma challenge self-narratives. Traumatized individuals, unable to speak about their experiences, suffer in isolation. In this paper, I explore Kristeva’s theories of the speaking subject and signification, with its symbolic and semiotic modalities, to understand how a person comes to speak the unspeakable. In discussing the origin of the speaking subject, Kristeva employs Plato’s chora (related to choreo , “to make room for”). The chora reflects the mother’s preparation of the child’s entry into language and forms an interior (...) darkroom, the reservoir of lived experience, from which self-narratives issue. Unable to speak of their suffering, traumatized individuals need someone to help them make room for a time of remembrance, someone who is a willing and capable listener. I call such a person a healing witness . Through the mediating presence of the healing witness, fragmented memories of trauma are recreated and incorporated into self-narratives that are sharable with others. Unfortunately, opportunities for witnessing are vanishing. In the last section, I examine the failure of modern media and communication technologies to bear (“hold,” “carry,” “transport”) acts of witnessing. I argue that they perturb the semiotic. According to Kristeva, meaning arises from the dialectical tension between the semiotic (drives and affects) and the symbolic (logic and rules) and is threatened by arid discourse, psychosomatic illnesses, and outbreaks of violence when the semiotic is not represented . Unless we open technology to the imaginary, we risk losing the capacity to bear witness to one another and to create narratives and connections that are meaningful. (shrink)

The contemporary crisis in AmericanEducation that has resulted in Bush sponsoredfederal legislation for accountability andstandardized testing is the setting for anessay introducing the work of Frenchphilosopher, Julia Kristeva. The comparison isbetween an ``educated subject'' that might wellcome to be constituted in schooling at presentand a ``subject-in-process.'' In a strikinglydifferent vision of human potential, the latterindividual, with open-ended, non-perfectdevelopment, entails the possibility ofpersonal, societal and educational change.Kristeva's theory, based greatly in areinterpretation of Freud, and incorporatingthe semiotic, abjection and love, and revolt (...) iscentral. (shrink)

I argue that Nelson's feminist transformation of empiricism provides the basis of a dialogue across three currently competing feminist epistemologies: feminist empiricism, feminist standpoint theories, and postmodern feminism, a dialogue that will result in a dissolution of the apparent tensions between these epistemologies and provide an epistemology with the openness and fluidity needed to embrace the concerns of feminists.

In this paper, we describe a semiotic programme that proposes an alternative conceptual framework to understand the moral positionalities that people have in socio-material space. The study amalgamates moral character and signs and signification through a discussion of moral choice and value acts in an existential semiotic framework, as laid out by Eero Tarasti. The programme was triggered by a lived experience in a non-place, yielding the concept of semiotic space awareness – i.e., the value acts that work as signs (...) of moral character in people’s socio-material space. It is the moral positioning of a subject in the socio-material and semiotic space in relation to other subjects. People’s positionalities primarily take place in the socio-material space, and the dimensions we discuss focus on how value acts are produced and interpreted in space and place. Our aim is to take the approach used in, e.g., proxemics to a universal metalevel in terms of its key, undivided semiotic ingredients irrespective of cultural variation. We then extrapolate by discussing how these value acts trigger potential tensions and conflicts that can be approached using semiotics as a foundation for analysis. More specifically, the moral character that people portray in their value acts is theorized and applied as an explanatory tool to understand the semiosis and its repercussions in Dasein. We also introduce affordance as an additional dimension in the interplay and modalizations between moral character and moral choice to understand value acts and semiotic space awareness in subjects’ Dasein and Umwelt. (shrink)

In this essay, I trace the development of Julia Kristeva's theory and practice of “the subject in procession trial” from her semiotic works of the 1960s to her psychoanalytic writings of the 1970s and 1980s. I read Kristeva's exploration of this “subject in procession trial” as contributing to a postmodern feminist ethics.

A critical analysis of Diana Fuss's Essentially Speaking: Feminism, Nature, and Difference (1989a) and Elizabeth Grosz's Sexual Subversions: Three French Feminists (1989).

Political agency is vital to the formulation of a feminist politics so feminists have attempted to create a subject that eschews the sexism of the Cartesian subject while at the same time retaining agency. This paper examines some of the principal feminist attempts to reconstitute the subject along these lines. It assesses the success of these attempts in light of the question of whether the subject is a necessary component of feminist theory and practice.

In this essay, I trace the development of Julia Kristeva's theory and practice of "the subject in process/on trial" from her semiotic works of the 1960s to her psychoanalytic writings of the 1970s and 1980s. I read Kristeva's exploration of this "subject in process/on trial" as contributing to a postmodern feminist ethics.

Philosophers of religion have tended to focus on Freud’s dismissal of religion as an illusion, thus characterising his account as primarily hostile. Those who wish to engage with psychoanalytic ideas in order to understand religion in a more positive way have tended to look to later psychoanalysts for more sympathetic sources. This paper suggests that other aspects of Freud’s own writings might, surprisingly, provide such tools. In particular, a more subtle understanding of the relationship between illusion and reality emerges in (...) his theory, that itself offers a useful way of understanding the meaning and significance of religion for the human animal. By exploring these sources a view of religion emerges which connects it closely with the processes of imagination and creativity. Under this view, religion is more than just a set of hypotheses to be proved or disproved. In religion, we have access to the most deeply rooted wishes and anxieties of the human heart, and thus its investigation enables a deeper understanding of what it is to be a human being. (shrink)

This essay explores the theme of sexual difference in relation to sacrifice by contrasting Girard's account of mimetic desire and cultural violence with Kristeva's extensive reflections on allied themes. Inspired by Reineke's critique of Girard the object of the paper is to generate discussion concerning the ethical implications of recognizing the play of sexual difference in any theory of sacrifice. Specifically it aims to contribute towards a subversion of the sexually specific violence of patriarchy.

I begin with the assumption that a philosophically significant tension exists today in feminist philosophy of religion between those subjects who seek to become divine and those who seek their identity in mutual recognition. My critical engagement with the ambiguous assertions of Luce Irigaray seeks to demonstrate, one the one hand, that a woman needs to recognize her own identity but, on the other hand, that each subject whether male or female must struggle in relation to the other in order (...) to maintain realism about life and death. No one can avoid the recognition that we are each given life but each of us also dies. In addition, I raise a more general, philosophical problem for analytic philosophers who attempt to read Continental philosophy of religion: how should philosophers interpret deliberately ambiguous assertions? For example, what does Irigaray mean in asserting. 'Divinity is what we need to become free, autonomous, sovereign'? To find an answer, I turn to the distinctively French readings of the Hegelian struggle for recognition which have preoccupied Continental philosophers especially since the first half of the last century. I explore the struggle for mutual recognition between womrn and men who must face the reality of life and death in order to avoid the projection of their fear of mortality onto the other sex. This includes a critical look at Irigaray's account of subjectivity and divinity. I turn to the French philosopher Michèle Le Doeuff in order to shift the focus from divinity to intersubjectivity. I conclude that taking seriously the struggle for mutual recognition between subjects forces contemporary philosophers of religion to be realist in their living and dying. With this in mind, the lesson from the Continent for philosophy of religion is that we must not stop yearning for recognition. Indeed, we must event risk our autonomy/divinity in seeking to recognize intersubjectivity. (shrink)

The aim of this article is to show that statistical analysis and hermeneutics are not mutually exclusive. Although statistical analysis may capture some patterns and regularities, statistical methods may themselves generate different types of interpretation and, in turn, give rise to even more interpretations. The discussion is lodged within the context of a quantitative analysis of dream content. I attempted to examine the dialogical texts of reported dreams monologically, but soon found myself returning to dialogic contexts to make sense of (...) statistical patterns. One could cogently argue that the reported statistical relationships in this study, rather than pointing to any interaction among the "signifieds," speak only to the relationships among the "signifiers" that were being played out through various actors on the analytic or scientific stage, since all of the constructs used in theorizing about, interpreting, and telling dreams come from the same discursive system. (shrink)