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By Jacques Derrida

« los angeles Pharmacie de Platon, los angeles Double Séance, l. a. Dissémination : triple trajet dont le système est entraîné – ouvert et déporté – par une digression (digraphe aussi comme toujours) paraissant inédite. On pourrait l. a. lire selon plusieurs modes, d’un bloc ou plus, avant ou après les autres, et par exemple comme un protocole méthodologique, une anatomie des préfaces ou une cartographie générale, and so on. Ce Hors livre n’est donc pas seulement une fiction théorique. Jouant avec les trois autres, toute sa conséquence, il relance et déplace, suivant des règles angulaires, telles questions ou positions d’ailleurs engagées, en disclose le corps à l’épreuve d’une tout autre scène : quand le travail de los angeles différance sémantique comme différance séminale déconcerte silencieusement toute préséance. »

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Kristeva’s departure from Lacan, however, is underpinned by her view of language as heterogeneous. She argues that desire occurs as an 37 Interpretation as practice index of heterogeneity at more than one level – not only because it operates in relation to the absence that the signifier implies, but also to what the symbolic does not make explicit: instinctual drives and historical particularities of the subject as material process (Kristeva 1980: 116). An encounter with the artwork is also an encounter with the material heterogeneity of the language of the work.

His notion of dialectics puts consciousness first. Marx’s on the other hand emphasises materialism (the means of economic production) and its inherent contradictions as a basis for dialectical development. The contradiction inherent in all things results in a cleavage, a struggle between the two elements of the contradiction, resulting in the elimination of the weaker element. This is an ongoing process, because in Marx’s model of dialectics, contradiction within the emergent victorious element perpetuates the dialectic process.

Central to this process is the notion of the desire of the subject for language and the impetus of the body in practice, as we have seen from the earlier discussion related to concrete operations. Revolution, then, is not a question of adopting a particular ideological position, but the investment of drive. In putting forward her view that art and psychoanalysis are amongst the few remaining sources of subjective renewal, Kristeva shifts our focus from the socio-political sphere – the public domain – to the personal and the private.

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