Julia Kristeva, Thing and Object//1987, Documents of Contemporary Art
Thing and Object
The pessimistic narcissist suffers not an object yet the Thing. Let me declare the ‘Thing’ as the original that does not allow itself to significance. The middle of gravity and aversion, the foundation of the desire from which the object of passion will become isolated.
Of this Gerard De Nerval provides a dazzling metaphor that intimates an insistence without proximity, a lantern without representation: The thing is a black and white fancied sun, black and white at the related time. A well-known phenomenon that one never witnesses the sun in a dream. Although one is frequently aware of some far flashing light.
Regularly the obsolete affection the discouraged person has the supposition of having been stripped of an unnameable, greatest virtue, of something unpresentable, that maybe only gulping strength represent, or an invocation might steer out, but no word could imply. Consequently, for such a personality, no erogenous object could restore the irreplaceable understanding of a situation or pre-object limiting the impulse or serving the ropes of desire. Intentionally omitted of the Thing, the pessimistic person wanders in pursuit of continuously unexpected adventures and loves; or else resorts, hopeless and aphasic, only with the unnamed thing, the primitive association with the father in particular prehistory would be the means, the connection that might permit one to become reunited with the loss of the Thing. Primitive identification inducts a return for the Thing and at the same time ensures the subject to another dimension, that of ideal adherence, suggesting one of the wires of faith which is just what disintegrates in the oppressed person.
With those tormented by despondency, fundamental relationship proves to be delicate, inadequate to guard other identifications, which are representative this moment, on the grounds of which the erogenous Thing might enhance a captivating Object of desire confirming progression in a metonymy of desire. The depressed Thing intervenes desiring metonymy, just as it anticipates acting out the decline within the psyche. How can one approximate the position I have introduced to? sublimation is a struggle to do so, through rhythm, harmony, connotative polyvalency, so-called romantic form, which recomposes and disintegrates signs, is the individual ‘box’ apparently capable of securing an unpredictable but adequated hold over the thing.
I have appropriated a depressed personality to be atheistic- bereaved of meaning, bereaved of values. for them, to tremble or to neglect the beyond would be self- opposing, although atheistic, those in desperation are mystics -adhering to the pre-object, not understanding in Thou, but quiet and faithful followers of their own unutterable container. it is to this edge of novelty that they dedicate their tears and jouissance. in the balance of their effects, flesh, mucous layers and coat, they encounter both their relating to and distance from an obsolete other that nevertheless aludes naming and representation, but of whose extreme effusions, accompanying with their automatism, unbelieving in the language they still carry the indentation, the personalities who are depressive are mostly wounded, affectionate to be sure, but presoners of effect . effect is their thing.
The thing is engraved within us without consciousness, the embedded accessory of our dire anguishes. One can envision the pleasures of reconciliation that a conservative daydream pledges itself through the matrimony of suicide.
The rising of the thing convokes up the subject’s life drive as that subject is in the manner of being set up; the unanticipated being that we all are can endure only if it sticks to another, recognised as addition, synthetic enlargement, shielding wrapping, Though, such a life impulse is fully the one that, at the same time, separates me, refuses me, refuses him [or her] . Never is the uncertainty of drive more fearsome than is this origin of otherness where it requiring the filter of language, I cannot engrave my intensity in ‘no’, nor in any other indication.
I can dismiss it only by means of spams, indication or, roars, I forecast it, I activate it. my important thing is also definitely my rival, my counterpart, the pleasant focus of my hatred. The Thing slips from me onward with the limits of consequence where the word is not despite my reality. A minor nothing, which is a condition, at the same time a decline, before being another, The Thing is the receiver that holds my dejecta and everything that follows from cadere [ Latin; to fall] -it is consumption with which in my depression, I merge. The asphit of job in the bible.
During the method of anchoring up this Thing, Anality is convoked, one that is our personal and proper Thing as much as it is inappropriate, unclean .the saddening persons who praise that edge where the self emerges but also collapses in deprecation, fails to summon the anality that could secure separations and hinterlands as it does normally or as a reward with obsessive persons, on the contrast, the whole self of those who are pessimistic cloacae into a diseroticized and though jubilatory anality, as the end becomes the endorsee of a jouissance welded with the obsolete Thing, perceived not as a meaningful object but as the self ‘s uncertain factor, for those who are oppressed, the Thing like the self is a downfall that carries them along into the invisible and unnameable cadere.waste and cadavers all,[…]