By Elaine P. Miller
Whereas philosophy and psychoanalysis privilege language and conceptual differences and distrust the picture, the thinker and psychoanalyst Julia Kristeva acknowledges the ability of paintings and the mind's eye to unblock very important resources of that means. She additionally appreciates the method by which inventive acts counteract and remodel emotions of violence and melancholy. Reviewing Kristeva's corpus, Elaine P. Miller considers the intellectual's “aesthetic idea" and “thought specular" of their ability to reshape depressive idea on either the person and cultural point. She revisits Kristeva's interpreting of Walter Benjamin almost about melancholic paintings and the imagination's allegorical constitution; her research of Byzantine iconoclasm when it comes to Freud's psychoanalytic idea of negation and Hegel's dialectical negativity; her figuring out of Proust as an exemplary practitioner of sublimation; her rereading of Kant and Arendt when it comes to paintings as an intentional lingering with foreignness; and her argument that forgiveness is either a philosophical and psychoanalytic approach to transcending a “stuck" lifestyles. targeting particular works of art that illustrate Kristeva's rules, from historical Greek tragedy to early images, modern install paintings, and picture, Miller positions inventive acts as a kind of “spiritual inoculation" opposed to the violence of our society and its discouragement of suggestion and mirrored image.
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Additional resources for Head Cases: Julia Kristeva on Philosophy and Art in Depressed Times
We ﬁnd an example of the law’s ceasing to apply ex dispensatione misercordiae [out of a dispensation of mercy] in a peculiar passage from Gratian where the canonist states that the Church can elect not to punish a transgression in 26 Chapter One a situation where the transgressive deed has already occurred (pro eventu rei [for the consequence of the thing]: for example in a case where a person who could not accede to the episcopate has in fact already been ordained as bishop). Paradoxically, the law is not applied here precisely because the transgressive act has effectively already been committed and punishing it would anyway entail negative consequences for the Church.
36 Chapter Two Take on the one hand the opposition between norms of law and norms of the realization of law, between the norm and its concrete application. Commissarial dictatorship shows that the moment of application is autonomous with respect to the norm as such, and that the norm “can be suspended, without thereby ceasing to remain in force” (Schmitt 1921, 137). That is, commissarial dictatorship represents a state of the law in which the law is not applied, but remains in force. Instead, sovereign dictatorship (in which the old constitution no longer exists and the new one is present in the “minimal” form of constituent power) represents a state of the law in which the law is applied, but is not formally in force.
We ﬁnd an implicit critique of the state of exception in Dante’s De monarchia. 22). The idea that a suspension of law may be necessary for the common good is foreign to the medieval world. 10 It is only with the moderns that the state of necessity tends to be included within the juridical order and to appear as a true and proper “state” of the law. The principle according to which necessity deﬁnes a unique situation in which the law loses its vis obligandi (this is the sense of the adage necessitas legem non habet ) is reversed, becoming the principle according to which necessity constitutes, so to speak, the ultimate ground and very source of the law.