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| activity of a living being (such as a human), consisting of receiving knowledge of the outside world through the senses |
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| usage by Jacques Lacan to describe the anxious state that comes with the awareness that one can be viewed. when one is the looker or the gazer, that person has power over the one that is being watched over |
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| refers to the subject and his or her perspective, feelings, beliefs, and desires |
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| a process that has transformed a wide range of practices and ideas, from contemporary feminism, which draws as much from the enlargement of rational, rights-bearing citizenship as from transformations of the emotions and self. |
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| Citizenship/Citizenship and Compliance |
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| Jacques Lacan's theories: Mirror Stage |
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| formation of the Ego via the process of identification, the Ego being the result of identifying with one's own specular image |
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| Jacques Lacan's Theories: Other |
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| designates radical alterity, an other-ness which transcends the illusory otherness of the imaginary because it cannot be assimilated through identification. Lacan equates this radical alterity with language and the law, and hence the big Other is inscribed in the order of the symbolic |
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| Jacques Lacan's theories: other |
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| The little other is the other who is not really other, but a reflection and projection of the Ego. He [autre] is simultaneously the counterpart and the specular image. The little other is thus entirely inscribed in the imaginary order. |
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| Michael Foucault: Panopticism |
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| is a type of prison building designed by English philosopher Jeremy Bentham in 1785. The concept of the design is to allow an observer to observe (-opticon) all (pan-) prisoners without the incarcerated being able to tell whether they are being watched. Today, the panopticon is used as a metaphor for surveillance. |
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which has the basic meanings of "stroller", "lounger", "saunterer", "loafer"
: a term that reflects the intertwining of visual control and power structures in society
women rendered in a state of total passivity as objects to be exploited for male sexual gratification |
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| they embody a female, feminist alternative to the highly privileged male identify of "flâneur." |
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| Judith Butler: Panopticism and violence of looking |
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| theory that panopopticism is tied to homosexuality and how in a panopticism, everyone is constantly surveiling the prisioners; the homosexuals being the prisoners |
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| Ferdinand de Saussure: Semiotics |
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| Ferdinand de Saussure: signifier |
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the signifier and the signified are the components of the sign, itself formed by the associative link between the signifier and signified.
Signifier (eg red light) is the word or image acoustique that refers to the signified as content part or information (eg do not proceed past this point) |
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| Ferdinand De saussure: process of signification |
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| Signification is therefore a process, a product, and a social event, not something closed, static, or completed one and for all. All members of a society are interpreters or decoders |
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| Julia Kristeva: Abjection |
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| refers to heightened horror and vulnerability one feels when confronted with a dismembered limb, or blood, excrement...and hence no longer part of the whole. |
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| Julia Kristevea: To Abject |
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| to cast someone out, to degrade them for being different |
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| Julia Kristeva: To be Abject |
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describe the state of often-marginalized groups, such as women, unwed mothers, people of color, prostitutes, convicts, poor people, disabled people, and queer or LGBT people. In this context, the concept of abject exists in between the concept of an object and the concept of the subject, something alive yet not.
to be cast out, the different one |
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| Laura Mulvey: Essay: Visual Pleasure and Narrative Cinema |
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| she intended to make a "political use" of Freud and Lacan, and then used some of their concepts to argue that the cinematic apparatus of classical Hollywood cinema inevitably put the spectator in a masculine subject position, with the figure of the woman on screen as the object of desire |
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