| Julia Kristeva(1941-)is one of the most groundbreaking thinkers of our time.Her theory has broad breadth and depth,and its academic influence is worldwide,cutting-edge,multi-field and continuous.From the perspective of disciplines,Kristeva's theory covers linguistic semiotics,psychoanalysis and cultural criticism theory.Its core is"subject and intertextuallity",and its application is "new humanism"."Subject and intertextuality" has a theoretically interpenetrating relationship:intertextuality is intertextuality with subjective dimensions;subject is a psychoanalytic subject focusing on symbolic state,and is mainly a female subject.Regardless of any of the two dimensions,Kristeva's contribution in the other dimension cannot be understood.From this perspective,at present,there are few domestic and foreign researches that capture the full picture of Kristeva's theory and pay attention to its theoretical integrity.Therefore,this article attempts to take "subject and intertextuality" as the starting point to describe Kristeva's theory as a whole,hoping to provide more perspectives for the research of Kristeva's theory in China.The introduction part roughly reviews Kristeva's academic career and gives an overview on the current situation of Kristeva's theoretical research at home and abroad.In addition,the significance and value of the topic,the research path of the paper,and the innovations etc.are involved.The difference between this paper and the existing research lies in the concept of "subject and intertextuality",which has a theoretically interpenetrating relationship,and outlines the integrity of Kristeva's theory.Chapter ? focuses on Kristeva's linguistic semiotics.The main contribution of Kristeva's linguistics lies in her breakthrough of the linear logic of phonecentralism in European and American linguistics,transcending the world of "text" and reconstructing the "intertext" world,which is much broader than the former.Firstly,inspired by oriental linguistics theory,Kristeva observed the "text" beyond the symbolic order(for example,the "text" order of "body movement" can not be investigated in the structuralist "text"),which is prior to "signs and syntax" and even constitutes the"premise and requirement" of language.Secondly,in terms of semiotics,under the inspiration of oriental linguistics and the guidance of Bakhtin's theory of discourse,Kristeva established her own semiotic system-"Paragram Semiotics",which compensated for the neglect of the subject dimension in structuralist theory.Thus,a key concept of "intertextuality" can be extracted from Kristeva's linguistic semiotics,which is also the most popular concept of Kristeva but the easiest to be deeply misunderstood.If we ignore Kristeva's linguistic concepts of "body movement" and"logos",as well as the semiotic analysis of "Paragram Semiotics" and "0-2",the theoretical system can not be observed which is behind the“intertextuality"(especially the subject dimension),and even further the concept of intertextuality can be misread as "the anxiety of influence".Kristeva's theory is a complete system based on"intertextuality".Moreover,the "intertextuality" contains the subjective dimension of psychoanalysis,rather than just focusing on the "textual world".Chapter ? focuses on Kristeva's psychoanalysis.The process of "subject"generation is also the process of symbol generation.First of all,Kristeva's psychoanalysis obviously belongs to Lacanian.But Lacan concerns on the concept of"subject" born after the "Oedipus stage".Differently,Kristeva's "subject" also embraces a "Pre-Oedipus stage ".With the construction of the Pre-Oedipus framework,Kristeva further defined the distinction between the symbolic practices of "signification"and "symbolic states".Then,the most prominent theoretical invention of Kristeva's psychoanalysis lies in her concept of the "female subject" and "female genius".Such feminine qualities are shareable rather than exclusive to women,which brings new vitality to feminism.In addition,Kristeva focuses on the self-inherent "strangeness".From this concept of the "strange self",Kristeva reconstructs a new "humanist"approach.Discovering the self-inherent "strangeness" and accepting the people with such kind of destiny are the sharable and universal "female genius".Psychoanalysis broadens its "intertextuality" beyond the "textual world" and gives a psychoanalytic dimension to its linguistic semiotics.In other words,the "subject" that Kristeva focuses on is also an "intertextual" and symbolic(rather than symbolic)subject,whose cores are the "female subject" and its shareable trait:female genius.The third chapter extends from Kristeva's "subject and intertextuality"interpenetrating ideological system to cultural criticism,thus showing the open vitality of her theory.Kristeva's theory is characterized by its openness to humanism,which covers a wide range of fields,from fiction,poetry,and feminism to theology,art,culture and politics.Firstly,the openness of this theory has been laid down in the concept of"intertextuality" from the very beginning,because intertextuality not only examines literary acts,but also discusses a broader range of aesthetic practices——film,music,painting,dance,etc.Secondly,Secondly,Kristeva's theory directly addresses the crisis of the revival of religious conservatism.Through the humanistic interpretation of the Virgin Mary,she reverses the symbol of religion into an understanding of art.This"intertextuality" interpretation demonstrates a kind of revolt in the cultural and political sense,and it is also the concern of the humanists of the times.Thirdly,Kristeva views the concept of the "untouchability" of the strangeness as the driving force of theoretical revolt,which leads to a reinterpretation of the literary and artistic spheres,revealing the dimension of strangeness in literary works,and her interpretation has the significance of humanist revolt.The formation of this new humanism is also the natural result of Kristeva's linguistic semiotics and psychoanalysis entering the field of cultural criticism and artistic criticism.Chapter ? attempts to summarize the limitations of Kristeva's theory.Kristeva believes that the revival of religious fundamentalism is a crisis of the times,so the repressed desires in the individual must be appeased(not denied)in order to transcend the hostile "taboo framework and establish a dynamically balanced desire framework.Since the "non-meaningful" part of desire can be described in a symbolic state,so that it is no longer suppressed,the crisis of the times can be turned to an open new humanism.However,in this political philosophy,Kristeva's definition of "intertextuality" has always been too general.On the one hand,the symbolism of "intertextuality" is ubiquitous,and on the other hand,the "Pre-Oedipus stage" of the "subject" cannot mark the start time.Her theory cannot even distinguish the boundary between animality and humanity,and the animality dimension will still negate the meaning of the new humanism she is trying to establish.Therefore,Kristeva's theory is more suitable for discussing the marginal generalized field of literature and art,rather than political philosophy.The concluding part summarizes the integrity of Kristeva's theory,which is composed of the concept of "subject and intertextuality",which is a pair of interpenetrating concepts,and the application of its cultural criticism is "neo-humanism". |
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