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dietro al lettino" di
Gabriele Cassullo
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Holmes
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Vera
Schmidt, "Scritti su psicoanalisi infantile ed
educazione"
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di: Alberto Angelini
Introduced by/introduzione di: Vlasta Polojaz
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G. Trippi
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Anno/Year: 2013
Pagine/Pages: 156
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Silvio
G. Cusin, "Sessualità e conoscenza"
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Silvestris, M. Morello, A. Sabatini Scalmati.
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AA.VV., "Lo
spazio velato. Femminile e discorso
psicoanalitico"
a cura di G. Leo e L. Montani (Editors)
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Cusin, J. Kristeva, A. Loncan, S. Marino, B.
Massimilla, L. Montani, A. Nunziante Cesaro, S.
Parrello, M. Sommantico, G. Stanziano, L.
Tarantini, A. Zurolo.
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AA.VV., Psychoanalysis
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G. Leo (Editor)
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Fonagy, G.O. Gabbard, J.S. Grotstein, R.D. Hinshelwood, J.P.
Jimenez, O.F. Kernberg, S. Resnik.
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AA.VV.,
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Cusin e G. Leo
Writings by:J.
Altounian, S. Amati Sas, M. e M. Avakian, W. A.
Cusin, N. Janigro, G. Leo, B. E. Litowitz, S. Resnik, A.
Sabatini Scalmati, G. Schneider, M. Šebek,
F. Sironi, L. Tarantini.
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Collana/Collection: Id-entità mediterranee
Anno/Year: 2011
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"Psicologia
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Author:Imre Hermann
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Pages: 158
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"Id-entità mediterranee.
Psicoanalisi e luoghi della memoria" a cura di Giuseppe Leo
(editor)
Writings by: J.
Altounian, S. Amati Sas, M. Avakian, W. Bohleber, M. Breccia, A.
Coen, A. Cusin, G. Dana, J. Deutsch, S. Fizzarotti Selvaggi, Y.
Gampel, H. Halberstadt-Freud, N. Janigro, R. Kaës, G. Leo, M.
Maisetti, F. Mazzei, M. Ritter, C. Trono, S. Varvin e H.-J. Wirth
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ISBN: 978-88-903710-2-8
Anno/Year: 2010
Pages: 520
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"Vite soffiate. I vinti della
psicoanalisi" di Giuseppe Leo
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Edizione: 2a
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Anno/Year: 2011
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"La Psicoanalisi e i suoi
confini" edited by Giuseppe Leo
Writings by: J.
Altounian, P. Fonagy, G.O. Gabbard, J.S. Grotstein, R.D.
Hinshelwood, J.P. Jiménez, O.F. Kernberg, S. Resnik
Editore/Publisher: Astrolabio Ubaldini
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Anno/Year: 2009
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"La Psicoanalisi. Intrecci Paesaggi
Confini"
Edited by S. Fizzarotti Selvaggi, G.Leo.
Writings by: Salomon Resnik, Mauro Mancia, Andreas Giannakoulas,
Mario Rossi Monti, Santa Fizzarotti Selvaggi, Giuseppe Leo.
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In
a recent interview,[1]
Adam Phillips ventured the hypothesis that psychoanalysis was invented
to address the problem of misogyny. This was a bold and unusual
statement; and though we’ve long been inititated into Phillips’
refreshing, even scandalous. takes on often otherwise mundane or
familiar assumptions, this seemed, at least to me, an astonishing
statement, striking not because it was outlandish, but because it was
utterly, perceptively true.
Of
course, psychoanalysis generally presents a different picture of
itself, a picture of progressive self-knowledge, even liberation. Such
is also the picture commonly painted of the democratic project. Or at
least of democracy as theory. In practice, democracy has inevitably
reiterated patriarchy and has absorbed its underlying misogyny. Since
the days of Pericles, democracies have preached equality and
inclusiveness while in practice merely establishing new sorts of
invidious hierarchy. Democracies have enslaved; they have colonized;
they have subjugated the "other"—the taboo, the strange,
the marginal, and, above all, the feminine. But the degradation of
women, as noted by psychoanalyst D.W. Winnicott, is fundamentally
anti-democratic. Misogyny (which he traced to the fear of being
indebted to and subjugated by mother) goes hand-in-hand with
authoritarianism, with the cult of power. He thus anticipated our
contemporary global flirtation-crisis with autocracy, fascism, and
pseudo-masculinist disourses.
It
is a commonplace of psychoanalysis that our own “founding father,”
Sigmund Freud, injected his own misogyny into our theories, lacing
psychoanalysis’s origin story with a foundational violence that
similarly amplified the voice of patriarchy, even as he contrarily
appealed to the voice of Eros, the voice of desire. The feminine was
degraded, and the vagina in particular bore the brunt of the injury,
being cast as inferior, as a wound, a mark of castration. Other groups,
such as homosexuals and borderline personalities, femimine proxies
perhaps, were deemed marginal and “unfit” for treatment. Our
aspirationally democratizing practice—a talking cure between speaker
and hearer— became a tool of privilege that recreated its own class
system of haves and have nots, divided by gender, sexual orientation,
diagnosis, and of course by economic conditions. Thus psychoanalysis,
which leverages the human symbolic capacity for its curative effects,
exploited the raw ingredients of the human psyche to sign and to
signal and to speak desire, for the claiming by some, and for the
disenfranchisement of others.
So
it is all the more remarkable that our framers of democracy and of
psychoanalysis— patriarchs all—intuited the tenets of what I call
“Feminine Law” (Gentile, with Macrone, 2016). In the First
Amendment and in the Fundamental Rule they established foundational if
also paradoxical commitments to freedom of thought and speech in
conjunction with a practice of physical assembly. Their laws were
unbinding and permissive, laws of “no law” and of no one’s law,
the very antithesis of totemic prohibitive laws of
“No.” Minimalistic
and abstract blueprints enshrined a law of desire, a potential space enabled
by constraint for
candid, truthful speech, for social and political enfranchisement,
for self-determination beyond conditions of servility. For a
disordered desire and an erotic agency that might not only disrupt
dogma and tyranny, but actually resuscitate and guide life, including
collective and political life.
Feminine
law —desire’s law— stands to wreak havoc with the order of
patriarchy. It stands no exclusions, no colonization.
It is not the repudiation of the feminine that is so
threatening to us, as Freud claimed when he declared such repudiation
psychic “bedrock.” Rather, it is the claiming of the feminine—really
a reclaiming of our most familiar and strange encounters with the
feminine from our earliest dependence—that we fear and yet desire.
It is here that anatomical difference, so pivotal to psychoanalytic
formulations, becomes key, because the vaginal figures the spatial
contours, the enshrined ambiguity—the gaps—of our fundamental
rules. The gaps in speech, the gaps that interrupt us, dislocate us—these
gaps are evocations of the originary gap of the female genital.
If
psychoanalysis’s mission (at least in part) is to treat peoples’
terror of their own misogyny, we must name the gap and thereby gain a
symbol not only of equality with the phallic symbol but one with its
own unique character, bridging the symbolic with the realm of what
lies in excess of symbolization. The
vaginal is the paradoxical gateway not only to life itself, but also
to symbolic life.
But
historically, psychoanalysis has maintained the rule of free
association while erasing its ancestral elemental femininity. It
marked the vagina as inferior, when it was marked at all, mostly
relegating it and the feminine to the unnameable register of the
traumatic Real, the un-symbolizable. What we lose by this strategy,
what is lost when democracies wield a monopolistic phallus, are the
obscured, marginalized truths and voices revealed only in the gaps.
The vaginal signifies what is ineluctably real; it serves as a
metaphor for what is at once accessible and inaccessible, both forever
subject to phallocratic efforts at colonization and seizure, but as
the conduit to the feminine, the marker of what exceeds such control.
It
is not accidental that the Trump era is characterized by a
preoccupation with borders, immigrants, walls, reproductive
surveillance, and a general fear of feminine space. And in the context
of escalating polarizations and inequities—red and blue, white and
non-white—we are witnessing the devasting consequences of the
erasure of the feminine (which also functions as a proxy for other
marginalized, excluded, colonized peoples). Though we speak of
widening gaps, it is actually the juxtapositions of opposites, of
polarities, the reveal what is missing: the (feminine) gap itself is
subject to excision—a traumatic excision, for it is this very gap,
this reverberant gap, that births desire.
Eve
Ensler, activist and author of The
Vagina Monologues, puts it starkly: “Vagina
is the most terrifying word, the most threatening word, in any
language of any country I have ever been to.… It is more reviled and
feared than words like plutonium, genocide and starvation. In many
countries the word for female genitalia is so derogatory or disgusting,
it cannot be spoken in public. In a few places, there is no word in
the language for vagina at all.”[2]
We
live in a time of calamitous fallout from our callous and cavalier
degradation of the bodily Earth, which mirrors the patriarchal
surveillance and brute violations of the female body. The flow of
fluid (feminine) migrants crossing borders is countered by another
migratory border crossing: a rising number of terrorists of jihadists,
white nationalists, and incel terrorists. While only the latter are
vocal and explicitly motivated by misogyny, the
rise of the Islamic State, like that of Western alt-right and neo-Nazi
groups, has been linked to masculine vulnerability and shame. What if we recognize that shame as an exlusion from the feminine, an
experience of being foreclosed from—in perceived exile from—the
vaginal? How dare others be let in, exiles
themslves?
Consider
these recent statistics: there is an esimated gap of 70 million
between the populations of males and females in China and India, a
legacy of systematic misogyny. If the vaginal functions as I suggest
it does, we will soon (as this population reaches puberty and sexual
maturity in the years to come) need to reckon with the global and
likely socially cataclysmic consequences of unprecedented vaginal
scarcity.
If,
as Phillips suggests, psychoanalysis —and, I would add, democracy—are
inventions to address misogyny, their interventions are urgently
needed. Their fundamental rules are promissory commitments to what
their practices might be, stripped bare of patriarchy. They dare to
recognize that the freedom of speech, the very freedom to desire and
of desire, pivots on the feminine. That desire’s law is prefigured
by a spatializing, democratizing, vaginal.
Though the vaginal remains forever prone to predation and
usurpation and patriarchal surveillance, the feminine eludes capture,
as does freedom. As the symbol of what is inappropriably free, as the
gateway between what is accessible and what lies in excess of what we
know and master and domesticate, we need the vaginal symbolic to be
available to all.
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