The ambivalence of the sacred in Julia Kristeva (original) (raw)
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New approaches to psychoanalysis and religion: Julia Kristeva's Black sun
Studies in religion, 1995
Résumé/Abstract Dans son ouvrage récent, Soleil noir, Julia Kristeva reprend les parallèles et les relations entre l'art et la religion indiqués par la théorie psychanalytique à un niveau plus élevé. C'est à ce niveau de relations que la psychanalyse approche d'une nouvelle ...
Kristeva's Rewriting of Totem and Taboo and Religious Fundamentalism
Journal for Continental Philosophy of Religion, 2019
With the upsurge in various forms of religion, especially dogmatic forms that kill in the name of good versus evil, there is an urgent need for intellectuals to acknowledge and analyze the role of religion in contemporary culture and politics. If there is to be any hope for peace, we need to understand how and why religion becomes the justification for violence. In a world where religious intolerance is growing, and the divide between the secular and the religious seems to be expanding, Julia Kristeva's writings bridge the gap and once again provide a path where others have seen only an impasse. Her approach is unique in its insistent attempt to understand the violence both contained and unleashed by religion. Moreover, she rearticulates a notion of the sacred apart from religious dogmatism, a sense of the sacred that is precisely lacking in fundamentalism. Keywords religious fundamentalism-psychoanalysis and religion sublimation-Kristeva-Freud In her discussions of religion, Julia Kristeva often draws a distinction between the sacred and the religious in order to highlight the ways the sacred can operate as an antidote to religious fundamentalism. Religious fundamentalism fixes the sacred and makes it dogmatic, and by doing so, can become the justification for religious violence. As we will see, Kristeva calls this perversion of the sacred, the malady of ideality. Only by holding open the possibility of questioning and reinterpretation, and the constant process of binding, unbinding, and rebind-ing affects to words, do we avoid fundamentalism. The embrace of ambiguity
Th is article aimed to examine the essence of religion by using Sigmund Freud' psychoanalysis. It looks at the Freud's theories: " the ontogenic " and " the phylo-genenic ". Th e origins of religious and belief traditions, as Freud had mapped, are neurosis, precarious future, and religion's masculine roots. Freud's realist approach on religion brought a controversy on the study of religion, i.e., by associating his patients and order cultural phenomena (art, literature, and philosophy). His falsifi cation over religion mad Freud as the most controversial man in his time. For Freud, the truth-value of religious doctrines does not lie within the scope of the present enquiry. It is enough for us, as Freud asserts that we have recognized them as being, in their psychological nature, illusions.
The Pathos and Ethos of Thought in Julia Kristeva
Cincinnati Romance Review 35, 2013
This essay constitutes an attempt to situate Kristeva within the long dialectical tradition (from Hegel to Sartre) that not only opposes thought to any form of dualism but, more importantly, has systematically defined the event of thinking in terms of the "historical, loveful violence" that characterizes any mediating process (Gillian Rose, The Broken Middle 241). Comparing her approach to language and being with those of Jacques Derrida and Giorgio Agamben, my aim is to argue that thought in Kristeva is the life-enhancing encounter between the pathos of the negative (qua revolt, questioning, irony, critique, displacement, destabilization) and the ethos of sublimation (understood as the "patience" of knowing, the infinity of meaning, "the dignity of Beauty"[Kristeva, Intimate Revolt 251 and Sense and NonSense 7]). As I shall demonstrate, it is through this encounter that a passage, an enabling economy of relations, can open up between the suffering of the immanent (flesh or bare life), the transcendence of every singular "I," and the community held together by the sharing of the sign. Résumé: Cet essai tente de situer Kristeva dans la longue tradition dialectique (de Hegel à Sartre) qui non seulement oppose la pensée à toute forme de dualisme mais, de façon plus importante, définit systématiquement l'acte de penser en relation avec la "violence historique, aimante" qui caractérise tout processus de mediation (Gillian Rose, The Broken Middle 241). En comparant son approche du langage et de l'être avec celles de Jacques Derrida et de Giorgio Agamben, mon objectif est d'arguer que la pensée chez Kristeva est l'expérience enrichissante d'une rencontre, d'un face-à face, entre le pathos du négatif (qua révolte, interrogation, ironie, critique, déplacement, déstabilisation) et l'ethos de sublimation (compris comme la "patience" du savoir, l'infini du sens, "la dignité de la Beauté" [Kristeva, Intimate Revolt 251 et Sense and NonSense 7]). Comme je le démontre, c'est à travers ce face-à-face qu'un passage, qu'une économie favorable de relations, peut s'ouvrir entre la souffrance de l'immanence (chair ou "vie nue"), la transcendance de tout "Je" singulier et la communauté liée par le partage du signe. Keywords: pathos of the negative-ethos of sublimation-thought-signifiance-experience-nobility of thought-Hegel-Derrida-Agamben-Desire in Language-Sense and NonSense Intimate Revolt-New Maladies of the Soul-La haine et le pardon
THE DEVELOPMENT OF TRANSCENDENT OBJECTS AND RELIGION BASED ON FREUDIAN THEORY
Psicologia em estudo, 2023
Perhaps, man is the unique entity to have and establish relationships with certain 'objects' that go beyond their material reality, transcending it to designate another reality beyond the physical. Among them, we could characterize as 'Transcendent Objects' (e.g. God, par excellence, such as the Devil and other entities belonging to this universe, whether subject to acceptance, aversion or rejection) those responsible for constituting the basis for developing feelings and religious ideas, and they can also be understood (in their origin, sense and function) from the perspective of psychoanalysis. Therefore, delimiting our proposal of analysis, this article aimed to analyze such objects from the point of view of Sigmund Freud, thus, analyzing their origin in the processes of sublimation of sexuality and in the projective and identification processes that characterize the emotional development of the human being. Such understanding can assist in clinical intervention of cases where there is a personal relationship or a centrality of these objects in personal experiences, as well as with the area of psychology of religion in its investigations.
Feminist theologians have long critiqued those aspects of Christian theologies that give rise to dualisms between the sacred and the profane, male and female, heaven and earth, 2 God and the world. Dualistic assumptions undermine our capacity for relationality, give rise to competitive individualisms, instantiate unbalanced gender and ethnic relations, and produce profound ecological consequences. 3 These dualisms are said to derive from several sources, and Greek and Hellenistic philosophies are variously implicated. 4 In addition, in recent years, theologians have critiqued theologies of atonement, redemption, sin, salvation and sacrifice that appear to feed into such violent social and personal relations. They critique what they term redemptive violence and argue that the forms sacrifice take (at least in the West) are usually gendered, and culturally specific. 5 Sacrificial modes of interpretation of the Christian gospels (and other major religions) have fostered religious elaborations in which individuals and groups achieve their identities at An/Other's expense, thereby undermining the capacity of religions to foster relationality.