CHRISTINA HENDRICKS ing are possible, through a transition from the bodily to the verbal that is a sacred movement. Though the sacred can be accessed and expressed through ritual and rite, it is also involved in thought as it visits this productive split. For Kristeva, insofar as thought allows us to move through boundaries, back to the "protospace" of "sense without signification" (150), it enacts the sacred. But even if this is possible (and I here leave open the question of whether or not it is), thought does not exhaust itself in the visiting of this boundary, since the latter's porosity ensures irruptions of further material for future thought, just as the connections and crossings between the views of Clément and Kristeva in these letters may provoke us to revisit the notions of the feminine and the sacred afresh. Kristeva expresses the hope that readers will be encouraged by this text to continue the task of "permanent questioning" toward a meaning that remains always "to come," rather than looking to find within it the answers that would close the boundaries on the issue once and for all. Searching for connections between the two writers expresses my own "tension
The Journal of Speculative Philosophy – Penn State University Press
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