The semiotic is associated with the rhythms, tones, and movement of signifying practices. The semiotic element is the bodily drive as it is discharged in signification. Kristeva maintains that all signification is composed of these two elements. She is now famous for the distinction between what she calls the "semiotic" and the "symbolic," which she develops in her early work including Revolution in Poetic Language, "From One Identity to the Other" in Desire in Language, and Powers of Horror. In New Maladies of the Soul, Kristeva describes the drives as "as pivot between 'soma' and psyche', between biology and representation" (30 see also Time and Sense).
Throughout her writing over the last three decades, Kristeva theorized the connection between mind and body, culture and nature, psyche and soma, matter and representation, by insisting both that bodily drives are discharged in representation, and that the logic of signification is already operating in the material body. Theories of the body are particularly important for feminists because historically (in the humanities) the body has been associated with the feminine, the female, or woman, and denigrated as weak, immoral, unclean, or decaying. Her notion of abjection as an explanation for oppression and discrimination.Her focus on the significance of the maternal and preoedipal in the constitution of subjectivity and.
Her attempt to bring the body back into discourses in the human sciences.Three elements of Kristeva's thought have been particularly important for feminist theory in Anglo-American contexts: Although Kristeva does not refer to her own writing as feminist, many feminists turn to her work in order to expand and develop various discussions and debates in feminist theory and criticism.
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