By Cameron Ellis
The current thesis is an try and deliver into discussion that seem to be notably diverse methods of negotiating subjectivity in past due Western Modernity. the following the concept of Julia Kristeva in addition to Gilles Deleuze and Felix Guattari are absolutely engaged. those thinkers, the latter being regarded as one, have formerly remained strangers to each other. for that reason a lot confusion has accrued referring to their respective philosophical, in addition to social/political initiatives. I absorb the location that Deleuze and Guattari's account of subjectivity is a commendable try to comprehend a selected kind of historic topic: past due glossy Western guy. although I declare that their account comes up brief insofar as I argue that they lack the theoretical language with the intention to totally, and effectively, make their aspect. therefore I argue that their procedure doesn't withstand its personal claims. to the contrary, by way of embracing the psychoanalytic culture -staying fairly just about the Freudian and Kleinian colleges of notion - I argue that it's in truth Kristeva that's greater built to supply an account of this actual topic. substantial time is invested in fleshing out the thought of the opposite in as far as this different is primary to the structure of subjectivity. This different -in as far as this different is to be present in Kristeva's
notion of the chora - is anything I declare that Deleuze and Guattari easily undervalued.
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Additional info for Anti-Oedipus en-proces: A Comparative Analysis of Kristeva and Deleuze & Guattari
In this sense a depressive's selfincurred demise is "taboo," or in other psychoanalytic terms: "incestuous". 122 The affects, our moods and emotions, become our "love-objects" in a sense, or as Kristeva words it, staying true to the Kleinian tradition, the "partial object of depressed persons". The depressive person, (who is "everyone" for Kristeva) becomes perverse with respect to their "love objects," developing a sycophantic relationship to their affects. The end to which the depressive strives is a "narcissistic homeostasis".
70 Through linking the semiotic drives of the body to the social functioning of the symbolic Kristeva comes to argue over Lacan that there is a certain jouissance experienced by the subject that the latter's subject is incapable of experiencing. This jouissance is experienced in the process of expressing oneself through poetic language/writing. This acute pleasure therefore coincides with a loss, a separation from the body, and the isolating of objects outside it. Before the body itself is posited as a detached alterity, and hence the real object, this expulsion of objects is the subject's fundamental experience of separation - a separation which is not a lack, but a discharge, and which, although privative, arouses pleasure71 I want to draw the reader's attention to the emphasis placed upon the term "discharge" and the association it shares with the act of rejecting or expelling the pre-objectal mother during primary narcissism.
For example, sex, as an act that is thought to be symbolic of the love shared between two (or more) individuals, is ironically something incredibly violent. "112 This is what it means for the analyst to be the one who is suppose to know how to love. While serving the role of the one which is the object of the analysand's love-cathexis (mother), the analyst also serves as the Third Party (father) who presents the subject-to-be with a symbolic discourse. 113 It is in this sense that Kristeva places the emphasis she does on art, literature (poetry especially) and psychoanalysis, and not philosophy proper, as a means of ethical self-transformation.