 De Lauretis faults Julia Kristeva for operating with just such a narrow (mis)understanding of the semiotic subject (1984,  171).[4]  Representing one trend of poststructuralist semiotic theory for de Lauretis, Kristeva’s approach is at once valuable because of its psychoanalytic appreciation of the body and the unconscious, and problematic because of its narrow understanding of linguistics and thus its neglect of the social aspects of meaning-creation. The other trend of postructuralist semiotic theory, represented by Umberto Eco, appreciates the social side of semiosis but omits exactly what psychoanalysis includes: the non-conscious elements of human existence. A similar division, and thus a similar set of problems, can be found between the work of Freud and Foucault, according to de Lauretis. In his focus on sexuality, Freud offers a “privatized view of the internal world of the psyche” while Foucault’s account of sexuality is “eminently social” (1994, xix–xx). Thus, for de Lauretis, feminists who seek to understand the semiotic creation of sexual subjects are presented with a problematic choice built on an exclusive binary: either the sexual subject is socially constituted but lacks a psychic interior (Eco and Foucault) or the sexual subject has psychic depth but lacks rich connections with the world external to it (Kristeva and Freud).