Informed by means of a provocative exhibition on the Louvre curated by way of the writer, The Severed Head unpacks inventive representations of severed heads from the Paleolithic interval to the current. Surveying work, sculptures, and drawings, Julia Kristeva turns her famed severe eye to a examine of the pinnacle as image and metaphor, as spiritual item and actual truth, additional constructing a serious subject in her work--the energy of horror--and the possibility of the face to supply an adventure of the sacred.
Kristeva considers the top as icon, artifact, and locus of suggestion, looking a keener figuring out of the violence and wish that drives us to sever, and sometimes preserve, the sort of effective item. Her research stretches the entire as far back as 6,000 B.C.E., with people' early ornament and worship of skulls, and follows with the Medusa delusion; the mandylion of Laon (a holy relic within which the face of a saint seems on a section of cloth); the biblical tale of John the Baptist and his counterpart, Salome; stories of the guillotine; sleek homicide mysteries; or even the rhetoric surrounding the struggle for and opposed to capital punishment. Kristeva translates those "capital visions" throughout the lens of psychoanalysis, drawing endless connections among their manifestation and sacred event and intensely a lot asserting the potential of the sacred, even in an period of "faceless" interaction.
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Additional info for The Severed Head: Capital Visions (European Perspectives: A Series in Social Thought and Cultural Criticism)
Quite often, even though, the heads have been conspicuously displayed, opened up at the flooring, 14 the cranium suspended from the branches of timber, prepared on anthropomorphic props. Used as dance mask, libation goblets, or perhaps musical tools, they persisted to make sure the livings’ bonds with the powers of the useless, no matter if through conjuring them, imploring their defense, or stealing their evil spells. The ambivalence that Freud notes within the totemic meal additionally applies to cranial funeral rites. worry of dying and the prohibition opposed to killing are followed by means of aggressiveness, violence, and hatred towards the lifeless, who reﬂect again to us just like our personal mortality and upon whom we take revenge for the pain of our personal extinction. additionally, that vengeance is coupled with repentance: the totemic meal, like cranium worship, allows the suppression of ambivalent wishes, hence beginning how to ethical awareness, insofar as attention is the internal conception of the suppression of definite intimate wants. We mustn't ever omit, although, that the ambivalent prohibition opposed to homicide is going hand in hand with the prohibition opposed to incest: one other taboo demonstrated while and no much less ambivalent. After evaluating the 2 taboos at nice size, Freud then translates the totemic meal within the specific gentle of the homicide taboo, as a actual after which symbolic appropriation of the father’s strength. And with the actual frankness that compels him to attract cognizance to his personal gaps, he provides, “I can't recommend at what aspect during this strategy of improvement a spot is to be came upon for the nice mother-goddesses, who could generally have preceded the father-gods. ”6 Freud’s interpretation of sacriﬁcial rites, which impressed the anthropological works of the interval, particularly these of Robertson Smith, count basically on Freud’s personal analytic adventure, and especially on his wisdom of obsessional neurosis, privileging the human being’s dating to the phallus and the daddy. To this starting place, next medical research additional the information of the archaic states of the psyche, as published by way of melancholy, psychosis, and autism. The depressive degree finds that language comes out of the lack of the cranium 15 the sensory satisfactions received via maternal touch. Grieving for tactile, olfactory, auditory, and visible symbiosis is changed ﬁ rst by way of hallucinations of the maternal face, then via its verbal designation. Inversely, autism demonstrates the failure of the program. regardless of the neurological props, those take shape in troubling signs: the human being’s sensory attachment to the maternal medium turns out so robust that no different bond to the opposite is feasible. The gaze itself, the ﬁ rst vector of distance, falters: the autistic averts his gaze, doesn't distinguish faces, acts as though another’s face have been just a hole, white or black, incapable as he's of deferring his passionate soreness right into a illustration. while, because the potential to defer the osmosis of the mummy right into a imaginative and prescient anticipates language, and is the mandatory for it, the autistic, who avoids taking a look, eludes language.