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a.1.Having no subject.
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This BECOME-construction is seen as subjectless, and the pre-verbal argument it contains is an elative adverbial (ISK [section] 904).
By objectivity is meant a subjectless account of being, as it were, being apart from any relation to a subject.
But the anthropomorphic clarity of that analogy makes it harder to apprehend the more radical image of the wind as possessing a kind of subjectless erotic agency.
It would be interesting too to examine the relationship between the different kinds of structures used in OE as DPRs of events: VOSI, VOSende, but also Denison's (1993) V+I construction, in which the perception verb takes a subjectless infinitive complement.
Over the course of time I have increasingly moved away from talking about God and his Christ in a way that is subjectless and historically untethered.
The puzzle is that a subjectless content can ground a self-ascription which is IEM, but which is made using the first-person pronoun, which 'exhibits all the characteristics of a genuinely referring term'; '[i]t occupies an argument place that can take other values, it is intersubstitutable with other representationally mediated forms of reference to oneself, and it supports all of the ordinary argument patterns' (63).
It is not the subject that structures his bodily sensations through the construction of fantasies, but the fantasies, as external interpretative schemes for these subjectless sensations, that allow the subject to emerge and to reflect upon these sensations.
Perhaps there is not one which the humanities are immured, and the adjoining cell of subjectless objectivity, where science is locked and bolted, and maybe the first step towards escape for the two prisoners of language is to establish communication with one another.
As it is, it seems through methods that too often elicit answers visitors believe they should give, through to academic writing whose subjectless passive prose denudes life from experiences, we engage in the social reproduction of seriousness.
The new sense of politics that I am exploring here is not an effect of the discursive power relations, which Michel Foucault in his earlier career would advocate for, but it is the fundamental affective force in the emergence of new subjectless subjectivities.
A traditional reading of queer theory, one committed to a subjectless, white, sexual practice and post-identity analysis (along the lines detailed and critiqued by scholars such as Jose Munoz or Jack Halberstam), does not easily allow connections to be made between Derrion and Carl.