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Here, is the case of the child who has yet to distinguish itself from the father or mother.
“It lies there quite close, but cannot be assimilated”, as Kristeva writes, but it shares one important characteristic of the object, that is, it stands there before us, facing us and opposing us, the “I”.
Here, this (non)object, which stands opposed to me and I still attend to as an object, settles me into a desire for meaning, but being a (non)object, it draws me toward the place where meaning collapses.
Powers of Horror: An Essay on Abjection (Chapter 1 “Approaching Abjection”) In horror films especially, though often showing up in psychological thrillers, is a moment on the screen that disrupts the rolling of the film—a growing crack in the wall, the movement of an inanimate object, the ominous glance of a distant character which up until now we thought nothing of.
We have come to expect these moments now as cinematic and formulaic clichés, about how these kinds of films are to be made, but they are, no matter how well prepared we think we are, no less jarring and disruptive to the flow of our expectations.
The abject par excellence is the corpse, or more attractively, the cadaver*.
Like the wound, or pus, the corpse does not signify death for if it did, we would understand it, react to it or accept it (ibid).Always returning to a bodily understanding of these experiences of the abject, Kristeva later gives an example of the choking sensation, that is, how the feeling of being choked does not separate inside from outside so easily and the one is drawn into the other indefinitely (Kristeva, 25).The person in which the experience of the abject exists therefore is a deject who does not ask “Who am I”, but “Where am I” (Kristeva, 8).We could even take it a step further into the past, when the baby becomes a baby.Abjection preserves the “immemorial violence with which the body becomes separated from another body in order to be” (Kristeva, 10).Artaud could then write, “[t]he dead little girl says, I am the one who guffaws in horror inside the lungs of the live one. It is not so much that we are horrified of what the corpse signifies (death), but of what the corpse may make of us if we bring it inside, or meet it at its horizon.The corpse takes us to the border of the “I” as we have come to understand this “I” in the symbolic order.First, I’d like to further discuss examples of the abject.Second, I’d like to put the abject into a much larger scheme in order to open up this text for our discussion today, that is, I’d like to look at it from the perspective of our conscience and the experience of the abject.Kristeva blends this primary identification of the baby in the process of eating and the becoming “I” or becoming subject/object in birth, with the experience of the abject (for the adult, we might say).The whole experience of watching a child eat from the multitude of perspectives (whether we are the parent, an onlooker, the child) brings the abject into focus.