Explores how the concept of revolution permeates and unifies Kristeva’s body of work.

This essay addresses the subject of animal representation via an historical account of the place of the animal in visual culture. It emphasizes the relationship between the animal as a visual image and the technology that produces this image. It explores three examples in a period covering c. 1895 to the 1930s, in Britain, that analyze the relations between animal representation, technology, and the public domain. These are film, zoo display, and slaughterhouse practice. The overall goal of the essay is (...) to move away from emphasis on the textual, metaphorical animal, which reduces the animal to a mere icon, to achieve a more integrated view of the effects of the presence of the animals and the power of its imagery in human history."[s]i l'animal a le temps, s'il est «constitué» par un «temps»" ["[w]hether the animal has time, whether the animal is 'constituted' by a 'time.'"]. (shrink)

This essay situates Kristeva's theory of semiotics in the context of the controversial debate about the status of the maternal body in her work. I argue that, if we rethink the opposition between the semiotic and the symbolic as the relation between the trace and the sign, it becomes clear that the maternal semiotic is irreducible either to the prelinguistic plenitude or to the alternative symbolic position. The second part of the essay develops the connection between Kristeva's linguistic theory and (...) the alterity of the maternal body, articulated here as the in-fold of the other and the same. (shrink)

: By clarifying the psychoanalytic notion of sexual difference (and contrasting it with a feminist analysis of gender as social reality), I argue that the symbolic dimension of psychical life cannot be discarded in developing political accounts of identity formation and the status of women in the public sphere. I discuss various bridges between social reality and symbolic structure, bridges such as body, language, law, and family. I conclude that feminist attention must be redirected to the unconscious since the political (...) cannot be localized in, or segregated to, the sphere of social reality; sexual difference is an indispensable concept for a feminist politics. (shrink)

By clarifying the psychoanalytic notion of sexual difference, I argue that the symbolic dimension of psychical life cannot be discarded in developing political accounts of identity formation and the status of women in the public sphere. I discuss various bridges between social reality and symbolic structure, bridges such as body, language, law, and family. I conclude that feminist attention must be redirected to the unconscious since the political cannot be localized in, or segregated to, the sphere of social reality; sexual (...) difference is an indispensable concept for a feminist politics. (shrink)

:The theme of sacrifice appears in Jean-François Lyotard's writings on cinema not in terms of any representational content but in terms of the economy of the images from which a film is formally constructed. Sacrifice is here understood in a sense derived from Bataille, and related to his notions of general economy, and of sovereignty. Lyotard's writings on cinema have received some attention in English-language scholarship, but so far this attention has been focused almost exclusively on two essays which have (...) appeared in English translation: “Acinema” and “The Unconscious as Mise-en-Scène.” I offer an analysis which also incorporates his two other important essays on cinema, “Deux métamorphoses du séduisant au cinéma” [Two Metamorphoses of the Seductive in Cinema] and “Idée d'un film souverain” [The Idea of a Sovereign Film]. The interest of the former is that it makes most explicit the aesthetic politics – evident in many of Lyotard's writings on art – specific to cinema. In the latter, Lyotard gives his most extensive treatment of cinema, and frames it in terms of Bataille's notion of sovereignty. I offer an interpretation of Lyotard's philosophy of cinema which links these quite disparate essays, foregrounding the political dimension of the sacrificial economy of images he proposes: films of any variety, even commercial cinema, may include some sequences and images which are “sacrificial” in that they are “other” to the chronological narrative of the whole. These images liberate us from the seductive effects of the narrative, and the invitation to fantasise, which act as means of imposing and reproducing dominant social and cultural norms. (shrink)

Postcolonial criticism has repeatedly debunked the ostensible neutrality of the ‘world’ of world literature by pointing out that and how the contemporary world – whether conceived in terms of cosmopolitan conviviality or neoliberal globalization – cannot be understood without recourse to the worldly event of Europe’s colonial expansion. While we deem this critical perspective indispensable, we simultaneously maintain that to reduce ‘the world’ to the world-making impact of capital, colonialism, and patriarchy paints an overly deterministic picture that runs the risk (...) of unwittingly reproducing precisely that dominant ‘oneworldness’ that it aims to critique. Moreover, the mere potentiality of alternative modes of world-making tends to disappear in such a perspective so that the only remaining option to think beyond oneworldness resides in the singularity claim. This insistence on singularity, however, leaves the relatedness of the single units massively underdetermined or denies it altogether. By contrast, we locate world literature in the conflicted space between the imperial imposition of a hierarchically stratified world (to which, as hegemonic forces tell us, ‘there is no alternative’) and the unrealized ‘undivided world’ that multiple minor cosmopolitan projects yet have to win. It is precisely the tension between these ‘two worlds’ that brings into view the crucial centrality not of the nodes in their alleged singularity but their specific relatedness to each other, that both impedes and energizes world literature today and renders it ineluctably postcolonial. (shrink)

This article examines what is at stake in the attribution of narcissism to femininity and feminism and the routes through which arguments about ‘feminist narcissism’ became central to the popular abjection of feminism. It emphasizes the central role of narcissistic theories of identity in enabling feminist theory to prise open the mechanisms of feminine identity and thereby expose and critique the sexual politics of identity practices. The article argues that theorizing the politics of narcissism opens up ways of thinking through (...) some of the pressing and complex questions which face women today, questions of self-identity, self-esteem, body image, cultural idealization, normativity, incorporation, consumption and agency. (shrink)

The paper argues that the act of looking, as defined between the story of Gyges, Candaules, and the offended queen and the story of Solon's visit to Lydia, functions in the first book of Herodotus, and perhaps also elsewhere throughout the Inquiry, as a metaphor for the relation of the histôr to the object of his investigation. Further, by a careful comparison of the Gyges story in Herodotus with the queen's own narration in the enigmatic "Gyges Tragedy" , we can (...) define a Herodotean psychology of spectation that bears a striking resemblance to the specifically tragic psychology manifest in the fragment. Herodotus positions his readers, the paper argues, in the place of Gyges, forcing them to look-in their imaginations-on what does not belong to them, just as the theatai in the Theater of Dionysus must look in imagination on the scene described by the queen. While the tragic audience is protected from the fate of Candaules and of Gyges' descendant Croesus by the constitutive blindness of tragedy that prevents the spectators from seeing what happens in the mukhos, Herodotus' audience must seek some other reassurance that they will not face the voyeur's penalty. This paper finally argues that Solon's theôria, with its crucial purpose of establishing the nomoi of Athens and its crucial ethic of looking not at the object of desire but at the end, installs in Herodotus' historiê the psychology of tragedy: to look desiringly is to lose, but to look inquiringly is to learn. (shrink)

Julia Kristeva is known as rejecting feminism, nonetheless her work is useful for feminist theory. I reconsider Kristeva's rejection of feminism and her theories of difference, identity, and maternity, elaborating on Kristeva's contributions to debates over the necessity of identity politics, indicating how Kristeva's theory suggests the cause of and possible solutions to women's oppression in Western culture, and, using Kristeva's theory, setting up a framework for a feminist rethinking of politics and ethics.

The primary focus of this article is a reading of Venus Hottentot 2000, a performance-text that reperforms the hyperbolization of Black female sexuality. In using the corporeality of the Black body as a strategic site of postcolonial resignification, this performance is moreover an interrogation of the colonial gaze that has fetishized the Black body. In foregrounding Venus Hottentot 2000 as a point of departure for exploration, the article proceeds by delving broadly into the representational history of the ‘Hottentot’ female. Furthermore, (...) to facilitate an understanding of the constitutive power of the colonial gaze and the possibilities of subverting and displacing that gaze from that of a postcolonial diasporic aesthetic practice, the article frames the postcolonial feminist reading of Venus Hottentot 2000 via an investigation of the processes by which the ‘Hottentot’ female has been festishized and scopically objectified within colonial discourse - processes whereby the ‘Hottentot’ female became a signifier of Black female sexuality. The article concludes by reading this performance as an example of a postcolonial ‘cultural war of positioning’, which offers moreover a contemporary rescripting of Black subjectivity. (shrink)

This paper considers the advantages of incorporating Foucault's anti-essentialist theory of the body into feminist explanations of women's oppression. There are also problems in that Foucault neglects to examine the gendered character of the body and reproduces a sexism endemic in "gender neutral" social theory. The Foucauldian body is essentially passive resulting in a limited account of identity and agency. This conflicts with an aim of feminism: to rediscover and revalue the experiences of women.

Feminist philosophical analyses have recently returned to psychoanalytic theory's insights into the origins of gender. Freud's exegesis on social development holds gender to be a matter of identification, as opposed to an ontological condition of being. This article considers Judith Butler's use of psychoanalytic theory to argue that homosexuality both precedes and conditions the formation of heterosexual gender identification. While convinced the processes of identification do involve loss and are grieved in some way, I am less convinced that the precedence (...) of either heterosexuality or homosexuality can be logically sustained. I suggest that Butler's political commitment to subvert the hetero-normative gender system leads to a conflation of identification with desire, two distinct processes involving different psychic mechanisms. I want to argue that all gender is melancholic, as any restriction of pleasures entails loss; but the closer to the dominant heteronormative system the greater that failure. (shrink)

This paper concerns a theoretical struggle to situate childless women within contemporary feminist debates about gender, the body and sexuality. Although psychoanalytic theory offers a compelling approach to the body, a Freudian account of childless women has largely escaped investigation. This paper will provide such an analysis, arguing that competing interpretations of psychoanalytic theory reveal a salient tension in the interpretation of gender identification. On the one hand, some theorists focus on a social development model of gender identification. This model (...) emphasizes the sexual aim of reproduction as a salient feature of ‘normal’ gender identity development. In this paper, I argue this approach may pathologize childless women insofar as they ‘fail’ to socially develop in ways that conform to the imperative to sexually reproduce. On the other hand, a number of theorists argue against the foreclosure on gender identity that the social development model implies. An alternate interpretation of psychoanalytic theory calls attention to Freud's theory of ‘psychic bisexuality’ or ‘polymorphous perversity’. This notion invites a much more complex and ambivalent notion of gender identity as it emphasizes the temporal, fragile and incomplete process of gender identification. I aim to argue that this latter interpretation offers a space for childless women as it attempts to lay bare the hegemonic relationship between femininity and sexual reproduction. I draw upon the work of a number of feminist theorists who variously take up these central themes in Freudian psychoanalytic theory to further contest the reification of the association between femininity and maternity. (shrink)

This essay analyzes the implications of the performative aspects of Julia Kristeva 's Powers of Horror by situating this work in the context of similar aspects of her previous work. This construction and its relationship to abjection are integral components of Kristeva 's notion of practice and as such are fundamental to her critique of Hegel and Freud.

This essay analyzes the implications of the performative aspects of Julia Kristeva's Powers of Horror by situating this work in the context of similar aspects of her previous work. This construction and its relationship to abjection are integral components of Kristeva's notion of practice and as such are fundamental to her critique of Hegel and Freud.

The paper argues that psychoanalysis and deconstruction offer more to feminist theory than contestation. The common feminist criticisms of the work of Lacan and Derrida are not as compelling as may be thought. Among the possibilities for feminist theory using psychoanalysis and deconstruction is the scrutiny of theory as theory- and this will inevitably include scrutinizing feminist theory itself.

My research into Virtual Reality technology and its central property of immersion has indicated that immersion in Virtual Reality (VR) electronic systems is a significant key to the understanding of contemporary culture as well as considerable aspects of previous culture as detected in the histories of philosophy and the visual arts. The fundamental change in aesthetic perception engendered by immersion, a perception which is connected to the ideal of total-immersion in virtual space, identifies certain shifts in ontology which are relevant (...) to a better understanding of the human being. This understanding was achieved through a broad inquiry into the histories of Virtual Reality, philosophy, and the visual arts and has lead to the formulation of an aesthetic theory of immersive consciousness indicative of immersive culture. The primary subject of this discourse is immersion then: an experience which will be identified within the dissertation as the indispensable characteristic of Virtual Reality. The understanding of immersion arrived at here will be used to fashion a synchronous theory of art particularly informed by encounters and concepts of immersion into virtuality. To sufficiently address this subject in a scholarly fashion, I have researched, found and accumulated aesthetic and philosophic examples of immersive tendencies, as found within the histories of art and philosophy, which subsequently contributed towards the articulation of what I have come to call immersive consciousness. As a result of formulating such an immersive consciousness, a good deal of the basis for the questioning of the Western ontological tradition has been found in the Western tradition itself when we look with new eyes and ask new uncertain questions. Moreover, this immersive consciousness will be used to propose some abstract questions encircling today's electronic-based culture. Through the structuring of the argument within the thesis - and overtly within the conclusion - I have articulated a non-teleological creative strategy which provides the basis for an unconstraining integration of noologies (ways of semblancing the thinking process). This strategy provides a means of exemplifying - and for honoring - various methods of thinking. This structuring strategy is consistent with the 'hacker ethic' as defined by Steven Levy, as a demand that access to computers - and anything which might teach us something about the way the world works - should be unlimited and total. To follow this strategy, this dissertation has set out to understand how topical conceptions of virtual immersion connect to pre-existing systems of thought as revealed in art as they have extended out of antecedent ontological self-understandings, historical human self-understandings which have evidenced themselves in the elaboration of technological objectives. To do this I have forged a certain rhizomatic paternity/maternity for Virtual Reality within this dissertation by joining choice immersive examples of simulacra technology into mental connections with the relevant examples culled from the histories of art, architecture, information-technology, sex, myth, space, consciousness and philosophy. (shrink)

Images share a common feature with all phenomena of imagination, since they make us aware of what is not present or what is fictional and not existent at all. From this perspective, the philosophical approach of Kendall Lewis Walton—born in 1939 and active since the 1960s at the University of Michigan—is perhaps one of the most notable contributions to image theory. Walton is an authoritative figure within the tradition of analytical aesthetics. His contributions have had a considerable influence on a (...) broad range of topics, such as the role of categories in the understanding of the arts (Walton, “Categories of Art”. Philosophical Review, 79(3): 334–367, 1970), the ambiguous nature of emotions in the experience of fictional stories (Walton, “Fearing Fictions”. The Journal of Philosophy, 75(1): 5–25, 1978), the transparency of photographic images compared to other depictions (Walton, “Transparent Pictures: On the Nature of Photographic Realism”. Noûs, 18(1): 67–72, 1984) and, above all, the development of a general theory of fiction as imaginative activity. His 1990 book Mimesis as Make-believe: On the Foundations of the Representational Arts collects and re-elaborates articles Walton published on the subject since the 1970s. Though he does not attempt to give a definitive answer for what imagination is, Walton thoroughly investigates its role in all cases of representational works, describing depictions as a specific case of “make-believe” activity: images, in short, are specific props of a visual and perceptual “make-believe” game. (shrink)