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of Irigaray’s general argument about the violation of female lips by male sexual intervention (sometimes under a medical pretext), ‘that blade between my lips’ can be read as a penis or a speculum. This violation has connotations of rape, loss of virginity, and masculine appropriation of reproduction. The second level of interpretation continues Irigaray’s engagement of Lacanian theories of language and its roots in psycho–sexual development: it is his tongue/language which the man forces into the woman’s mouth, causing her to lose her own speech and subjectivity

in Forever fluid

convention which draws attention to their specific meanings in Lacanian theory. 2 For a more detailed discussion of the Imaginary and the Symbolic, see Turkle, 1979 . 3 ‘Nathalie must go to the Datkin boarding school, they keep saying, so that the violence that afflicts her can be

in Marguerite Duras

written, however, on the possibility of a male version of the masquerade. 1 Those who argue the masculine position does not require a masquerade because the man already occupies the role of the subject in the symbolic order forget that, in Lacanian theory at least, the possession of the phallus (rather than just the penis) is a delusional phantasy of masculinity rather than an attribute of it (Lacan [1958] 1966 ). 2

in Patrice Leconte

’. 4 The Lacanian theory here is taken from his 1964 seminar on the real and the ‘objet petit a’ (see Lacan 1973 ). 5 See the opening chapter of Kristeva’s Sens et non-sens de la révolte (1996) for her detailed and comprehensive exploration of the evolution of the word ‘révolution’.

in The new pornographies

the initiation of social exchange, and the articulation of the unconscious. The locus of the Other is at the same time that site within the subject known as the unconscious. (74) The o/Other in Lacanian theory has thus come to indicate two aspects of one process. It registers the change from the imaginary (unconscious) to symbolic (conscious) cultural conventions. At the same time, it indicates the site of an original maternal bond that has been repressed in this transaction. While it is the mistaken conflation of the imaginary with the symbolic representations

in Divine love

’ (1989: 259). Black Sun, the last of Kristeva’s trilogy, is also the most conservative. Her work has taken a progressively greater turn towards the clinical as her interest in Lacanian theory and psychoanalytic practice superseded the varied appropriation of a variety of theoretical tools in her early writing. This gives these texts from her second phase an extremely powerful internal coherence. However, whereas once she could speak of concepts like the semiotic as theoretical suppositions justified by the need for description, she later uses arguments about the

in Literature, theology and feminism
Abstract only

family romance 107 men against white men.41 The site of difference – racial in Fanon and sexual in Freud or Lacan – is determined by the gaze (sight) of the Other. In Freudian and Lacanian theory, women’s sexual difference is apprehended by the child/boy visually and differentiation is symbolic of lack of power expressed in phallocentric terms as castration. In Fanon, the corporeal schema of the black (i.e. racial difference) is determined by the gaze of the white/child. Castration (lack of power of the black) is interpreted as a disempowering ‘amputation, an

in Frantz Fanon, postcolonialism and the ethics of difference
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difference is that, for Foucault, the subject is wholly constituted by these structures (there is no aspect of the subject that is not colonised by power/knowledge) whereas for Lacan, they only partially constitute the subject. In other words, from the perspective of Lacanian theory, subjection is not completely successful: the subject’s integration into language, the process which bestows meaning upon the subject and fixes his identity, is only partial and incomplete. There is always a kind of remainder or ‘leftover’ from this process of subjection – the site of the

in Unstable universalities
Native American orphans and sovereignty

’s adopted daughters, Marie (2003: 61). Hogan’s painful account of adoption appears in The Woman Who Watches Over the World (2001). 28 See Arnold (2007) for a discussion of how Hogan uses the imagery of scars and mirrors to revise Lacanian theory. 29 Karen Sánchez-Eppler (2005) has shown how different conceptions of childhood co-existed in nineteenth-century America, including the Calvinist idea of children as sinful, the Lockean idea of children as blank slates, and the romantic notion of children as natural, innocent beings. Claudia Nelson (2003) characterizes childhood

in Making home
Conceptualism as political art

underscored its own status as a practice of signification, comparing how various means of referring to subject matter function in an art practice. “Experimentum Mentis” (experiment of the mind) panels were later added to introduce each section, using Freudian and Lacanian theories to classify the developmental stage of the infant, and the gendered terms manifest with regard to infant development. Sections of PPD suggested the possibility of female fetishism, challenging psychoanalytic 135 3.2  136 The synthetic proposition theory wherein fetishism was understood as a

in The synthetic proposition