On Julia Kristeva's Couch

On Julia Kristeva's Couch

thank you for breathe thanks to the French consulate to mati Blountville on the Chicago humanities festival and to Dolores Cole Kaplan and a warm welcome to to all of you I know you were expecting a couch but professor Chris Davis has agreed to analyze me sitting up and and of course you didn't come the speaking subject you came to here was not me but Professor Chris Davis this is an extraordinary honor and pleasure for me professor Kristeva has altered the way that we think about so many different issues she's altered the very terms of so many different disciplines anthropology ethics philosophy I could go on and name name a number for circus David that the late Tony jut referred to you as one of the last great public intellectuals and I think implicit in that description was a kind of sense or perhaps even a lament that the space for public intellectuals was diminishing today's culture and I was wondering with what you think about her or how you feel your your position your authority in relationship to public culture has shifted over the years or whether you've encountered new new challenges in in occupying the space of someone who speaks to the public on intellectual issues and matters it's a very difficult question and I would like to to answer to it by by some more personal reflection and I think that I'll go more directly to to the purpose that you submit to us today and which is if I understood you well also if I feel like the last big I suppose public intellectual let me say that I suppose it's a compliment absolutely and it seems to me that you speak about somebody else and it's very difficult for me to recognize myself in in this compliment if it is and in the same time I know that maybe for some people in this audience and some students that I have the chance to to meet in different countries beyond France beat in Europe or in the United States or in China I they have read my work in English and they follow some ideas that they discuss and that this reading helps them in their everyday life so maybe if you understand this last week intellectual in this sense I can accept this compliment but let me say first that when you present me like this in in front of the auditory that I don't see because of the doubt mizzle said I I think about the identity that I'm supposed to twinken 802 to present on this stage of course the first thing that comes in mind is that my identity is very multiple I'm from Bulgarian origin French citizen now sailing European nationality and I say very often the time by American in American adoption because when I came from Bulgaria in France on the eve of Christmas 65 with a scholarship given by this great visionary it was General de Gaulle in order to make thesis on the nouveau homo the French University was quite traditional and conventional I'll say and the disciplines like structuralism or philosophy and psychoanalysis applied to literary work were not admitted in the university a little bit in like all the odds attitude but not in the university and it was in the American universities that I found a space to present my work and was very much encouraged by the American Academy and I hope to thank to this Academy that you represent today this hospitality in the same time I wanted to say something as an apology to our audience my English is a very primitive one and yes and I feel very handicapped in speaking English because I don't I don't think in English I have to to use a quite modest knowledge of this language in order to answer questions nevertheless I give lectures in American universities but I prepare them in advance I read them I put by accents have some repetitions with some students however you pronounce such and such work and when I have to make an improvisation like this a conversation that we have I really don't feel as a big last public intellectual well I mean that's interesting you talk about the strangeness of language and the way in which that is further complicated by the the strangeness of speaking in a different language and you certainly have written a book on the figure of the stranger do you feel that your arrival in Paris in the 60s as a native Bulgarian speaker gave you an early kind of insight into or present you with early challenges to wrestle with that that identity of the stranger as an intellectual area well of course I felt is an intellectual but the French has another position in my my internal experience as compared compared to the English because my parents had the good idea nobody says very favorable things about oh not there are not very many people they say favorable things about their parents but as because I am a psychoanalyst I have a very great appreciation for my parents it be between these positive things is the fact that they put me in the French King kindergarten when I was about four or five years old so my it wasn't kindergarten guided by a French Dominican monks it's very important because we cross maybe some political and spiritual aspects of modernity that are related to maybe this particular linguistic roots and I learned French in this kindergarten and then those Dominican nuns were expelled because they're accused to be spies and their work was launched by Lanyon sconces which means that I continue to speak French and to read French all over my scholarship until until now I will say a bit English is something else because my parents were not members of the common Sparty and the highly say discourse secondary schools of foreign languages and particularly for English were reserved for the people from children from the nomenklatura color as you said from the communist origin so the first a marginalization of my being in the world became mean because of my the fact that I cannot follow this goal so it's you you speak about the foreigners I give the had the impression from that point out because of the non possibility to learn English in the high school I felt as a foreigner in my own country so they are different as different kinds of foreigners in in our world you can be a foreigner because of your sexual difference because if your skin because of your political position in my youth this was a particular experience because of the political position of my parents now in France when I arrived in France French society was shocked by the Oh Julian wall and quite conservative but it was not the case of the intellectuals on social media play around whore on Bert who was already structuralist in Latrice Field and Claude lévi-strauss of course and the group tell Kane that opened their doors and their hearts for me and I was one of the rare persons coming from Eastern countries with my friends vuitton tada cough was in France before me who translated Russians formalist I was the one that introduced Mikhail Bakhtin some people here maybe know my work about intertextuality carnival and so on and the review tel quel was very interested by this work I met young writers code described as new new novels dundun novelist after the classical new novel i spose one of them Phillips Alexis my husband and I was introduced in a very generous way in this intellectual society without any distinction because of my national origins or because the fact that I'm omen so although there are a lot of discrimination in French academic society to against feminists and women in general besides the fact that it's a political correct to be pro a woman in pro families this is something very important we know that it's everywhere the fact but in these groups I had a chance to to have a very very warm acceptance and generosity so it's nevertheless maybe because of this history I was very sensitive connection with the different foreignness that exists in French society be the national religious sexual etc and this is the basis of the book that you may be mentioned the French centers to ourselves right well you were one of the the editors and major contributors to which was and was an avant-garde literary journal but littering political journal that Journal had a leading role in the the social upheavals and political upheavals of 1960s Paris do you see that there is a place on today's cultural landscape either in France or in the United States for a for an intellectually serious politically engaged literary magazine Adele was an important magazine because of a particular period in Europe between the end of the 60s around 68 and I'll say maybe beginning of the 90s where Marxism and Freud ISM as I'll say critical deconstructions of Western thought were audible were capable to be widespread in the intellectual circles and even through television not only in the university but even through television I am speaking about particulars show the Wagner Pivo which was which is a presentator on the television once a week there was a show about twenty eight o'clock in the evening with intellectuals speaking about their own works which is quite rare and this is quite important and it's not now possible in the same sense because of the development of the what we called society of the show with that entertainments associated a spectacular says that we used in France and the development also of Internet this velocity and rapidity of the information which is very positive in a sense and opens the Democratic space of communication but in the same time maybe it seems to me can handicap the deepening of the reflection and the problematization of identity and political events nevertheless it doesn't seem to me that in Europe in particular although the place of intellectuals had been narrowed in this new globalization and internet characterized society that this place disappeared but it changed as far as poetry and the literary style literary experience are concerned in literary publications I think that there's a still up space for magazines and the magazine that prolonged the life of tel quel it is called laughing infinity scope they published essentially different researchers on poetry on literature but also in philosophy but also in theology but also in intercultural relationship not immediately engaged in political debate as it could be the fact when we were Marxists for instance and where we can take position pro or against the goal or such after the 68 events or pro or gays the universe the old University and prod the new kind of interdisciplinary universities that have been built after 68 but the ethical issues that I think are political in the white sense of the world are still possible and that we are involved in this as far as I am concerned I contribute to such a journal but in the same time I try to go beyond the the scope of what literary practice can give to a writer big novelist or poet in order to speak to the society and address the essential points that that characterized the crisis today for instance foreigners for instance handicapped for instance religions for instance European culture on all those themes I was I hope when any case very personally engaged to give you just two examples in my opinion the clash of religions that we observed in globalization arises lot of questions that are very difficult to be solved politically and when of the day of them is the divorce between theology and politics from the Renaissance say but particularly in the Reitman and the French political space is maybe one of those where this divorce is the most radical I'm one of the last 80s in this world I think I'm convinced to be real at least but I consider that this gap between secularization and politics occupying the place of the absolute truth from the one hand and religious as pushed on the private space this gap has the Vice to D consider the ethical dimension of politics and we observe observe henceforth how politics today is unable to solve existential problems a be they the problems of adolescence education differences of sex families and also different kind of identity problems connected with the modern situation so in this context I try to mobilize my knowledge about human psyche as far as know her now eat from my literary experience but also from the psychoanalytic experience and to address religious tradition and my last works our own the what I call the need to believe and the desire to know or a big book that I wrote on the experience of baroque Spanish saint st. Teresa of Avila and I'm glad to tell you that there will be a show in the litter audio on the last part of this book the role of Teresa that will be interpreted by Isabel repair so it's a great joy for me and there it made me this kind of work made me address Jewish and Christian tradition while Jewish because Teresa is from Jewish origin from the part of her father's family it's not the purpose of our debate here to get into details of this but to address this situation of Europe as a Harriton hair etre of Greek Jewish and Catholic tradition with the graft of Muslim tradition today that takes much more place and to interpret it from the point of view of what I know a structuralist as feminist and a psychoanalyst and to make a sort of kaleidoscopic debate between this components of our tradition that is also European but I think generally Universal and particularly concerns United States and South America too and I suppose that it's from this from the basis of this experience that I was invited last year now makes bill a year and a half ago by the previous pope benedict xvi in a meeting exceptional meeting in this wonderful city of Assisi where in you you have this wonderful frescoes of Giotto it was the beginning of the Renaissance the meeting where were invited all the religions of the world plus for the first time the non-believers a delegation of non-believers in which were represented different academics which means that there are other academics have not on the last one participate in this debates there are lots of academics there are just very few great public intellectuals so well yes I but they were there their public intellectuals discussing with the Pope so well not the only one but I was the chief so I was as a woman I suppose because they want to well is it the guilt of man pushed some women on the well you mentioned your 2006 book without that extraordinary title this incredible need to believe and in that book you express some real concern about about the growth and the nature of fundamentalism of religious fundamentalism throughout the world religious fundamentalism fundamentalisms but also you express some skepticism about what you call the dead end of secular society and in that book you look to some conventional and some I think unconventional places for potential alternative sources of belief so you look to pre religious impulses towards a belief you look to the Pope and at that in in that book you were referring to pope john paul ii and you referred as you did just now to adolescents in English we have a phrase strange bedfellows and it it seems to me that this this triad of pre religious belief the Pope and adolescence makes strange strange bed was a strange triad I was wondering if you would talk a little more about what you see is the through lines of the continuity amongst those three groups concepts subjects yes we would ask me too much things listen English it's a little real trial of course and you know this this conversation was supposed to be on Christopher's couch but you put me on the couch very specific about things that I wrote about I hope in a very clear way but it's difficult to sum them up it's whoa well I get the impression that psychoanalytic experience which is discredited this last decade and the psychoanalyst have a great responsibility in this discredit because my colleagues don't want to to expose their science or their interpretations on the public space I don't take don't participate very much in the debates including humanistic on humans crisis and I do this and particularly as far as the experience of belief is a concern and you notice that so I buy my position of the analyst in this couch by trying to explain how psychoanalysis can be not by announcing Q be quiet but just by saying how I think that psychoanalysis can intervene in in the nowadays crisis particularly as far as this dimension of belief is concerned to put it briefly fraud was not very much interested by adolescence and I think because he was maybe the more the most the biggest and believer in the world the the very very strong rationalist and 80s even marry stronger than me which is difficult but he was and he was very much interested by the child because the child is as he said a polymorphous pervert which is not a negative description but which is maybe something close to the topic of your festival here the child has a excited body maybe not an animal but quite close to the instinctual drives and this excitation makes him very curious and the child asks questions he wants to know where children come from for instance but from that point on the child is very curious and he thought described the child as researcher researcher in a laboratory the adolescent is not this the adolescent is a child of a bad child or the bed individual they draw up that want to kill his parents and to to put them aside anyhow and to do more than them and he thinks or she thinks that the ideal is possible mold or geodon his or her parents the child is a believer that the idea exists you can see when you find for instance the big figures of adolescence in Western culture be they Adam and Eve Dante and Beatrice Romeo and Juliet they they believe then the Paradise exists because there are in love love is an ideal paradise is that love is possible and we're all adolescents when we are in love but in the smallest deception this paradise falling pieces and the the adolescent become nihilist nothing exists it's rubbish I am depressed you've met my children you you've met my children maybe I was like that too but as a psychoanalyst I tried to do binos Moses with you and your children but not to be like them that I have to pass through this identification with this critical point so what we have to do we have to consider that the believer is a conflictual personality he or she needs ideality and this identity being impossible it this this this defeat of the ideal opens the way to the death wish to the violence and the other lesson to keep the take this example convert this violence against himself or herself we have here the anorexic symptoms the toxic ammonia and other suicidal situations also depression is also one of the the issues of this violence conveyed to the person but he or she can also direct it on the others on the other religion on the other power of those who wounded him and become victim to the propaganda of the fundamentalist I am very much interested by by this analysis of the limit states of the adolescent as a believer and as a nihilist as a violent bone in a sense and that's why we try to find out on a technical psychoanalytic or psychotherapeutic level how to deal with those people and how to give them a recognition of this need to believe and to accompany them in their acting out now this is a technical problem of those that come to psychoanalysis but there is a social problem how to give ideals to our the lessons how to develop educational system in order not to give them religions or to accompany them to examine religions from a critical point of view and here I think we intellectuals are also very useful if they try to accomplish their vocation example in France our Minister of Education is preparing a sort of legislation about the secular education saying in some points what are the necessary moral obligations to be observed by every student and every schoolboy school girls – it's called la shudder LA City the secular is shocked charter with a charter and I say that's ok why not it's necessary because they will have a lot of people that are under the influence of fundamentalists they don't want that girls go to the swimming pool etcetera but I think that it's not enough that we have to teach history of religions in schools in every level of the education in order to appropriate this tradition in a more objective way and to give knowledge to all the immigrants of what their tradition is and also to problematize it and to make religion an object of discussion to open their minds through human sciences through sociology at knowledge or apology psychoanalysis to make them capable to discuss Judaism Christianity Taoism or Muslim religions etc and it is the I think the humanistic way to prevent them to succumb to the propaganda right this is one of the the interventions of the public intellectual if you want well that's interesting because in in that same book in this incredible need to believe you also talked about I'd take you right now to be to be have been talking about the importance of what we in America called multiculturalism cosmopolitanism as part of the the ethics of education but in this incredible need to believe you also warned about it you also say that humanism needs to be reformed to make it less hostile or less antagonistic towards belief and I was wondering if you could talk about some of the things that you some of the strands in humanism as we currently understand and understand it that need to be rethought renovated perhaps even guarded against thank you very much it's a very important question this is one of my topics in which I'm ready to be more engaged this is the one of them and the other one is the European Union and the multi-language them but I think they go together the humanism is considered by a lot of serious people maybe you compete with them and particularly philosophers as a week and maybe archaic state a philosophy because because it's identified either with return to a Greek and Roman tradition study Greek and Latin in schools or to the secularized dogmatism which considered a religious experience as only an illusion and also in some extreme aspects of this secure ism persecuted religions which is the case for instance in communist society and in the final arrange this caricature of humanism has been very profoundly attacked and deconstructed by the important book of thoth existence the hizmet and humanism where he attacked this caricature of humanism as a religion of the anti religion and try to reestablish the part of requirement for freedom as an essential aspect of this Illuminism so he rehabilitated humanism as an urgency for freedom very close to the text of Sartre we have the Heidegger letters on humanism while he expresses a very hostile critical attitude against this hidden religion that is in the heart of this lay humanism which puts himself as a sort of tool morphism but even in this text of Heidegger you find a recognition of what I consider to be a germ of humanism the one is poetry okay the humanism is a religion we don't follow it in this direction but the poetic experience that tries to reconcile the bori and the language and we can reach one of the aspects of your festival here I suppose is a promise for the humanism and the other aspect of the hire given text is the end of it while he speaks about the pace of the peasant on the earth which means the proximity of the humble people to to the sense of the life which is also in the center of the humanism poetry and the everyday person and now if I take into account this discussion over humanism I say that humanism and this criticism in this rejection or this kind of critical reappropriation by satyr or by Heidegger I say that humanism is not a system that humanism is not a few morphism that humanism is a permanent reconstruction and permanent refoundation and I do this from the Nietzschean point of view and I quote very often I quoted this in Assisi in this forum you deploy me do mean permanent as an ongoing or gonna go perpetual petrol yeah that man ought may miss perpetual yes English thank you for writing me when Nietzsche says that we have to put a great great quotation mark on the most serious problems and humanism is what puts a great quotation mark on the more important problems and those problems are got in human so we don't know what it is you never will know entirely definitely systematically you have to ask those questions and how by favor izing human sciences because after the discrepancy of the geological continent through the red since through the alignment what emerged our human sciences and we have to develop them in a more lucid and exigent way in order to give to them new object of discussion by interdisciplinary studies and by by new continents of curiosity like for instance gender studies handicap all the age multiculturalism and so on so on so this permanent interrogation is for me the the what humanism is and and I think you've exemplified it in your own work as well I in I was rereading about Chinese women your book about Chinese women which is 40 years ago now and not quite that but I I remember there you had a kind of pressing and comment about the weights I guess is back in 1980 you commented that the experience and the the politics raised by by gay men you didn't say same-sex but gay men specifically because you're talking about the position of the one the cultural eyes position of woman in in our culture was something that held forth the promise of making sure that feminism wouldn't would continue to be a feminist we knew and not become simply a as you said a secret female society so I see your work as always having a look for the broadest kind of inclusiveness and always kind of restlessly looking for different kinds of inclusions in different kinds of plurality now I I know time yeah I only asked the smallest fraction of the questions that I would love to be able to ask you but I promised the festival organizers that I would get down off the couch and let all of you get on Julia Chris Davis couch at this point so I think we're going to shift the proportion of light it wasn't a laugh track they really were there and there are a couple people circulating with with microphones and if you have a question to ask professor Chris Dave if you could just put up your hand and okay here we go so what do you think about current Russia there from one sense religion get pushed oh I don't hear you here I can't I can't quite hear which hello no okay what could you say about current Russia verily get pushed ahead by Putin and at the same time as you call other is attacked like comma sexual whatever you want how you can think about it that is the middle of Europe now this regression sort of is very active and actually nobody protests about it so the question is about Russia and and Europe what is the regression if Europe I understand the question about Putin that encourages religion and but I couldn't get the question about Europe so I am talking about what happened in Russia now yes I understand your app does not react on this clear regression that in Russia basically very negative things happened in the same time then you have all others other kind of culture and everything by enters like Riot whatever they attacked by state and religion instead pushed forward so you have conceptually intellectual regression of huge country in the middle of Europe and Europe is silent well I I think that you are right about the rarest religion in Russia it was something that is a great concern for me because I was impressed when I was invited in Russian University is to to see the the Regis mass and the icons in the laboratories it's something very impressive for me because he of course is not the faith that the fact before but I understood that as a return of the repressed something very very well known by the decide panelists when the communist politics was so incomprehensible s experience there is a sort of exaggerated revival that is supposed for some people that suffered from the repression to be a sort of freedom for them and the the government and mr. Putin was is a very subtle and maybe it's not the same but very very vices is maybe better word but competent in this sense politician he utilizes this hope that people put on religion in order to transform it into a support of his power and from that point of view cotta is say it goes against a kind of utilization of religion I think that it's not possible to eradicate it – Erica – to abolish religion it was what secularism had done for centuries after the light meant what is necessary is to analyze it to problematize it to criticize it and it is done by rational way in schools by intellectuals on the television that's what we have to impose in the european space which is not the space of a Russia so I can't understand what what is the language that we make between Russia and Europe but our European approach is religion okay but we have to discuss you you religious people your religious dogmas your attitudes towards freedom etc and if we can have some some some places of mutual understanding in order to combat the fundamentalism or terrorism in this sense we'll work together but when you are against women will not follow you so this is possible in the European field it's not possible in Russia I'm not sure that answer the question that it the way I understood it hello can you hear me yeah in your conversation today I didn't hear the word Eastern religions or meditation or anything in that vein there must be a reason for that the question was whether there's a reason that that you and I didn't talk about Eastern religions or meditation or anything in that vein well I think that it was not exactly the we don't have enough time to do all those questions it was just some some invitation in a more general way that you can develop I think your cell phone by your questions if your question is addressed to me as somebody coming from the Orthodox Christianity I have to tell you something very personal in my family my father was Orthodox Christian and a great admirer of the styrsky and my mother who has some Jewish roots about the reference for some generations and forgotten she was de 80s and the darwinian and I was the boy of the family and I accepted my mother's darwinism in order to attack my father we considered himself as dinosaur and person etc and it's only when I came in France that I began to read the the religious continent if I can say the Bible the Gospels and the theology and also different other religions in order to to try to understand and interpret them so I think it's not possible to eradicate this kind of anthropological constant that is the need to believe religions being the different answers to this anthropological need but we can interpret it and try to to make bridges between different religions do you have any more questions yeah hi thank you very much for speaking with us um over here this way my question has sorry my question has to do with what seems to be endemic lately in the u.s. which is the sort of young adolescent men committing violent atrocities on a sort of mass scale and wondering if you could share some specifically psychoanalytic insights as a situation I'm thinking that Newtown Connecticut Boulder Colorado Virginia Tech it seems to be the last 10 years that's my question thank you well I don't know exactly what is this case is difficult to to speak without knowing if it's somebody that a series of there there have been a number of mass shootings mostly perpetrated by young people I make this with the chichén people that shoot the marathon in Yale oh very much concerned with this and the paper that I presented on the humanity now it was on Wednesday what was it exactly the topic in the French culture that Oshiro tell me about that it's something about the humanities and the crisis of the humanities in the Universities we tried in a webinar to to talk about the necessity to develop human sciences and I gave in an example that how clinical psychology and psychoanalysis can look try to elucidate what happens in the psyche of those disparate adolescents we how to summarize this you are may be familiar with the Kantian notion of the radical evil Hannah Arendt took this notion of radical evil saying that the radical evil is when some people decided to take the life of other people the killing the murder is the radical evil how some people can reach such kind of situation such kind of of stand of mind to be able to do this radical evil religions consider this some of them as a sin other utilize it in order to fight the other religion for us psychologists and psychoanalyst this sand of mind is due to the fact I will speak with Freudian terms that we have two mental components two essential mental components the one is the erotic component the excitation that goes in the sense of procreation of love of sexual intercourse tenderness of whatever there are a lot of aspects of this erotic tendency the other one is violence that we across a little bit before and this valise is called by Freud the death wish when the psychic identity of adolescent is built when the need of to believe the need of ideality satisfied the violence the death wish is integrated in this ideality search I want I will be aggressive in order to achieve something ideal and my ideal will prevent me to be cruel because my ideals if they are in the the the frame of the love which is the other fundamental aspect will prevent me to destruct to destroy other human lives but there are situations where the psychic apparatus the psychic identity has not satisfied the ideal wish and we assist in a what is called falling into pieces which is a sort of dismantling of the identity I don't know who I am there is nobody in the place of the ego we can describe this as a schizophrenic or paranoid but any any how is a psychotic experience where the ego is abolished and it is over whelmed by a violence which is experienced like either like avoid the sort of possession hallucination I don't know who I am there is not a garrote me either by the pleasure from the violence itself and in this situation people go to a sort of obscurity in which they can kill their simmers that's what happened with people that we have also in France men scold maja in the South France in Toulouse who killed for some soldiers that were in Iraq in Afghanistan excuse me and then children from the Jewish school so they they this destruction of the identity of those people makes them victims for the integrase that utilize them in a propaganda pre promising them either some material compensations many money some arms some pleasures or ideal religious promised to be a recompense as future sense in the above life and in in in this this kind of na possession of their identity and pollute submission to the dictatorship of the different integrates they are able to do this acts so our attitude is to try to you speak with the parents of such persons in South runs to detect the the first signs of this destruction of the identity as schizophrenic or paranoia latitude in order to prevent them to become victims of this situation this is one of the approaches and I think it's more settled than to say only we failed to integrate them because there are people from the immigration that there was no respect for them and they don't have enough education sometimes this destruction of their identity is so cruel and so fundamental that they don't want that are incapable to follow education the European Committee have a sort of expression to describe this population they call them needs no education employee and training they are unable to follow this but if they are unable it's also our fault what can we do in order to make them able to give them work it's too much to give them education they cannot follow school you have to bring them a family to bring them recognition to bring them knowledge to make them psychologic care and to begin a work from the basis so this is an example of the critical situation of the modern society that reaches your preoccupation here because you speak very much about the financial crisis political crisis here you reach human crisis and I'm very much concerned by that because I think that maybe other society before us have experienced such kind of situations but now because of the widespread information you know about that more and also because we have more knowledge you are more capable to prevent this but politics doesn't gives us enough place to do so it may be up to you to us to intellectuals to to set an alarm about that and to to bring the attention of the political circles about the necessity to accompany human being in some spheres of the populations in order to prevent such kind of difficulties just in another anecdote that goes in this direction I was given the doctor honoris causa of the University of Argentina last year and in Buenos Aires the president of the university told me that they have students from the suburbs where not policy no no no the police the police how police can enter because there are a lot of drugs a lot of crimes a lot of arms so what what they do they try to intervene through social workers and when those social workers have because of their ethical and the psychological attitude capable to save some youngsters from this influences and put them in schools and bring them to the University he this this director told me I want to transform them into researchers it's very interesting how do you does does it mean I said to him that you want to respect them because this notion of respect is utilized in Brazil by humanists in Brazil in order to to say in the same situation the only thing to do in connection with those people this youngster is to respect them and this is the degree zero of the education I think okay do you respect them it's not enough I want to make them think that what they have experienced is to be problematized and I give them as University work to make a thesis on their own life or how they became criminals how they become drug addict how they become involved in armed trafficking etc so this this problematization of the vices of the society became an object of their laboratory's I was very much impressed and they may how how did you arrive to this conclusion are you sociologists are you follower of would you or Christopher he said no no it's get the impression that he was a little bit disturbed and the prudent modest but I insisted and he said me that I what was worth visits he said I made the decision theology in Germany and what was your topic he said metal egg master a cart master a cart is a very important mystic in Germany in the twelfth century he who said this very interesting statement I asked I asked God to make me free from God and one of the it makes me speak about a little bit more than me because you asked me to speak about my writings particularly I was involved for ten years in writing a book on center Reza and she says something like MetroCard but more in a more playful and maybe more feminine way not so much conceptual I asked God to make me free from God she says to the sisters in the monastery you know that it's forbidden to play in monasteries but I allow you to play in monasteries in particularly to play chess why she was a very good chess player because you make chess a chess match to God himself which is very interesting from the point if you have a saint and it's she doesn't say you have to destroy God you have to play with him the sort of meditation but a sort of humor and it takes a place for a joke and for a play which is a sort of sublimation to so we have to find in a lay secular humanistic grounds such attitude of elucidation and pleasure in order that our adolescents don't succumb either to discrepancy order to accrual paranoids asian thank you I I'm afraid we were at the end of our time so please join me in expressing our gratitude to Professor crusader

10 thoughts on “On Julia Kristeva's Couch

  1. ניתוח מעניין של טרור איסלאמי בצרפת (01:05) – בקיצור נמרץ: טמטום עמוק והכחשה מוחלטת.

  2. Не е вярно! Тя е една много интелигентна жена! Сигурна
    съм че грешиш!

  3. I admire Julia Kristeva, starting from her writings about Anorexia, particularly when it has a political goal, something my father tried in Puerto Rico. This is the first time that I listen to her speak, and see her. A terrific experience. She was brought to me by Professor Trigo of Vanderbilt University. I am thankful for this privilege. Clemente Pereda.

  4. her english is very natural and fluent. i think she over-agonizes over that, which might play to her specialty in post-structuralism. the identity dislocation of being bilingual essentially changes your understanding of being, and this is true even if you start speaking the second language at a level approximating that of the first. 

  5. Wonderful to see a woman of Kristeva's intellectual capacity be provided a platform to comment at length on a variety of issues through the lens of philosophy and psychoanalysis. 

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