It feels eerily to meet with Julia Kristeva at a headless statue of the show and the chaste Minerva, up a flight of stairs at the Hotel Diplomat.
The French psychoanalyst, has often written about the beheading, in particular, of the woman, as the human imagination. Then the head so strongly associated with consciousness, appears to be a hijacked skull both life and objects at the same time. No wonder they both frightens and fascinates, so much so that she sees a crimson thread from the primitive skalldyrkan, via landsmännens guillotines, to internetålderns IS-videos.
of how this type of secret urges and desires can explain our behavior. So now I want to, of course, that she puts the present on the divan. On pure French: What the hell are we doing?
Trump is a pathological maniac. And his constituents recognize his fragility, on which he built his sadistic and authoritarian behavior. They need the protection he promises them, and see him as an american, Allah, which can help them to not only survive, but control over the world.
Read more: Julia Kristeva: ”Spionanklagelserna against me are grotesque”
But is not in the White House, orange lögnhals exactly what Julia Kristevas generation of French leftist intellectuals asked? The dismissed welfare and the liberal democracy in which sophisticated forms of disciplining, and of the enlightenment sanningsbegrepp as a tool for the colonization of the third world.
all of these things, regret she does not, in 1968 the movement’s harsh words?
” But we didn’t want to dismiss rationality, we wanted to broaden it. Psychoanalysis is, for example, to understand more layers within the mind, and can now help us to understand why young men join to ICE. We did not want to abolish all authority, just to highlight other things, such as the right to happiness and imagination, and thinking as a constant questioning of the enduring.
She also recalls that they engaged for the working class, unlike today’s technocratic political leadership. The French prime minister, Emmanuel Macron, has, among other things, called the striking workers for the “slackers”, and said that they can also afford costumes if they just went to work.
just Look in the yellow vests: some are radical and turns the up-and-down on the streets, but many are peaceful and just want to be included in society again.
In “L’avenir d’un revolte” (“The coming revolt”, 1998) writes Julia Kristeva in 1968, the movement’s spirit of rebellion as a constantly questioning, with examples drawn from the left-wing movement history. But today it seems left rather to have been a force for the conservation of welfare, and democracy – while the rebellion against it, consisting mainly coming from the right.
” But högerrevolten suggests nothing, it just wants to tear down the existing. In the case of a indignantly rejection, but not about the revolt.
the movement, which also requires framåtriktning. This is missing not only among the nyhögern but so far, even in the yellow vests.
– The yellow of the vests do not believe in politics, they “want to live”. They are wary of the political language to the extent that no action, no party and no government can satisfy the revolt and quell the societal break-up. They should gather representatives of political parties, trade unions and extra-parliamentary organisations in order to find the answers to their economic problems. It would be a true revolt, instead of sulking and turning up and down the streets.
Psychoanalysis was important for the 68-left to explain why the workers were satisfied with the car and the tv instead of to overthrow capitalism, but today attracts the also the right. She nods knowingly when I mention the canadian psychologist Jordan B Peterson, and I’ll also tell you about Alexander Bard, which, in addition to quote her extensively in the summer, invited men from all over the country to Värmland to sing around a large träpenis. (“The phallic, the phallic”, mumbling her with a narrow smile.)
Such ancient hämndinstinkter takes over our minds when we are weak and suffering. Instead of thinking of how we can integrate the populations with each other, or reduce energy consumption to save the planet, so it is so much easier to go into survival mode and ask for the help of a Great Father. And with some women going in this direction, and dream of being rescued by a man.
Julia Kristeva at the Rome literature festival 2010. Photo: TIZIANA FABI
Julia Kristeva is sometimes called “livmoderfeminist” because she attaches so much importance to the biological differences between the sexes. In psychoanalysis, this is not particularly strange, with its focus on the experiences from the childhood within the nuclear family.
Last year, however, the researchers reared a lamb in an artificial womb in four weeks, and soon the technology may also available for the people. This would release the woman from the pregnancy’s risks, but also from the specific band to the child. What does it mean for a doctrine which attaches so much importance to the triangle mother-father-child?
– the Issue has apocalyptic undertones of the . the Chinese can create a child between two female rats, but only girls. Is there anything that could be carried over to the man, and then what happens to the men? Some see families becoming more diverse, but that is precisely why we need to help them to live with bisexualitetens schedule, which is based on the existence of the two sexes.
– the Body’s physical differences make male and female different, but sex decide, of course, not all. I am a different person than I was a few years ago, I’m more authoritarian than the men in my surroundings, my bisexuality and my feminism is uniquely structured. Nowadays, everyone can determine their sexuality, based on the biologically given but also on upbringing and education. There is no room for essentialism here; gender is a permanent re-enactment.
This idea of identiteternas impermanence means that she often recurs to the writer Marcel Proust, whose modernistsvit “In search of the time that the move” was published between 1913 and 1927. She is in Stockholm at the invitation of the association of Jewish culture in Sweden to talk about Proust and the jewish.
, but as a jew and a homosexual, was Proust, also a stranger. Kristeva has written that homosexuality permeate his entire work, including through the friendly but constantly ridiculed the Baron de Charlus. Prousts sympathetic lesson is according to her that identities can never be to closed sects.
– As Proust had the French transformed the Hamlet question: “To belong or not to belong.” Man is no longer universal in itself, but only as a member of a class or group. This idea did Proust constantly droll across, whether it came from the silly bourgeois salon or from an aristocracy that has lost touch with his contemporaries.
Kristeva says, with reference to the tyskjudiska the philosopher Hanna Arendt, that the jews ‘ place in French society was only on loan. Judaism was transformed to the jewishness, that is to say, was seen as a psychological character rather than a religion. Therefore, tolerated the jews as an odd element in the bourgeois salon, but as soon as there was a crisis, as were forgotten the charm away and they were seen as criminals.
when it came forward with allegations that she is under the code name “Sabina” spied for communist Bulgaria in the 1970s. According to Julia Kristeva, she was in fact monitored.
– First, I laughed about it all, until I found out that my students found my opportunity on the internet, including 29 letters that I sent to my parents. Where I talk about life in France, pengabekymmer, how I handled my parents ‘ illness, and other intimate things. It feels like a rape, a psychological rape.
the Laughter is liberating, although it can be difficult to muster when you are at a disadvantage, ” says Julia Kristeva.
jude than when you laugh at yourself, just like you never is a better frenchman than when you laugh at the French. It does not mean that you need to give up your identity, on the contrary. Today more than ever we need to stick to the Proustska the ability to laugh at ourselves.
