Julia kristeva horror an essay on abjection

Document Journal asked if I would be interested in having a conversation with Eileen Myles for the magazine yes. A certainty protects it from the shameful — a certainty of which it is proud holds on to it.

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Kristeva believes that the entire world, including one's self, is understood through language; it is the only lens, so to speak, by which we can understand anything.

Such lives are based on exclusion. In either case the notion of the self coalesces around and to some degree is conditioned by representations originating from without, rather than emanating from within like how it feels.

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How responsible were they for the 50's? The orphaned turd, once of us, is now abject, viscerally other, yet unlike many other others it has no function; it has no place; it has no purpose: it is shit. Their dynamics challenges the theory of the unconscious, seeing that the latter is dependent upon a dialectic of negativity. Zac and I are batting ideas around for our next film. At least to me. In the session section describing "borderline" patients, she notes symptoms of their speech which seem indistinguishable from Kristeva's own in translation, and makes assertions based on such symptoms without citing any studies, so this part seems like an elaborate rationale for confirmation bias, with no nod to controlling for such, but that's just me pressing a hard Anglo-American science waffle-iron on batter whose intended state is batter When mentally feeling my way about such matters, I like to switch stuff out: a version of Roland Barthes' "commutation test" imagine pious believers bowing before a grand plinth holding up a revered brown coil of crap, or tourists lined up in an American museum to look at glass boxes containing the preserved vomit of our Founding Fathers. This weekend we started talking about possible central story ideas, and we have a kernel of something. It lies there, quite close, but it cannot be assimilated. Religion is a natural response to the abject, for if one truly experiences the abject, he is prone to engage in all manners of perverse and anti-social behaviors.

Kristeva traces the influence of the abject, particularly the abject as related to mother-lust, in the development of Judaism and Christianity. Thus, fear having been bracketed, discourse will seem tenable only if it ceaselessly confront that otherness, a burden both repellent and repelled, a deep well of memory that is unapproachable and intimate: the abject.

My weekend was pleasant. Hung out with Zac. There, I am at the border of my condition as a living being. Religion is a natural response to the abject, for if one truly experiences the abject, he is prone to engage in all manners of perverse and anti-social behaviors.

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Spotlight on … Julia Kristeva Powers of Horror: An Essay on Abjection ()