Also found in: Thesaurus, Medical, Legal, Financial, Encyclopedia.


a.1.Having no subject.
Mentioned in ?
References in periodicals archive ?
Enslaved women's bodies are under captivity becoming "the source of an irresistible, destructive sensuality." This process makes them vulnerable and subjectless, transforming them into the representation of "otherness." In contrast with white women's bodies, black women's bodies are not beautiful in the western imagination and they become flesh, uniting ethnicity and desire, but lacking any form of power (Spillers 67).
Some subjectless images that used metonymy (showing, e.g., feet in mud) denoted refugees' suffering, whereas some other metonymic images evoked a representation of refugees as cultural "others" (e.g., photographs showing waste left behind).
These videos therefore work to disable a collective politics of boredom as a gendered condition, by re-working its temporality: making it appear generalised and subjectless.
The shift toward presenting downloading as a young person's practice and a morally suspect activity begins with journalists' use of the passive voice and subjectless sentences.
Bryant, who develops his own object-oriented ontology which he calls onticology, "strives to think a subjectless object" (19).
On Schelling's account, the trouble with Spinoza is that his subjugation of the free spirit to a blind, 'subjectless' nature fails to account for our own capacity to freely negate this supposedly necessary and immutable substance in favour of our own self-determination: 'in demanding that the subject lose itself in the absolute, he had demanded implicitly the identity of the subjective with absolute causality'.
Hock finds its parallel in the agreement of the locative absolute construction, where the locative case is assigned to the participle and not to its subject as the subjectless impersonal locative absolute suggests.
This paper puts queer theory's "subjectless critique" of identity to work in challenging the state's biopolitical use of essential, authentic identities in asylum law and practice.
(Terada 4) In the (again tentative) work I have done with rasa/bhava and Sanskrit taxonomies of affect/emotions (Gunew "Subaltern Empathy;" "Editorial") it is clear to some degree, as Terada argues, that affect and emotions are subjectless (do not require a subject) but equally we could argue they are useful tools for embodiment--requiring embodiment and hence a kind of personalisation--not simply personification, which remains somewhat abstract.
has left international law 'subjectless and thus homeless'.