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Psychoanalysis
can be very helpful in order to define the individual and group
defense mechanisms that are a hindrance to be aware of the serious
problems we must deal with today. Among these problems, one of the
most urgent now is certainly the Coronavirus disease (COVID-19)
outbreak that starts to influence our daily lives. It is impossible to
talk about individual imagination without having in mind the
collective imagination at its basis. It is a simple fact that
individual and collective imaginations are in mutual co-determination.
Further, we cannot consider the image of an environment only as an
external world, not depending on the representation we have of it in
our internal world.
I
think that, more than any other theory and practice, psychoanalysis
must comprehend why, before the evidence of a damage of which it is
not clear neither the length nor the dangerousness, the humankind is
almost unable to figure out what happened, what is happening, and what
could still happen. The humankind swings between panic and
indifference, catastrophism and skepticism. But it should look at the
recent events with a bit of alarmism, that is for sure, but neither
too optimistically nor too indifferently nor too catastrophically.
It
is evident that persons act many
defence mechanisms, like splitting, intellectualization, negation,
repression, suppression, displacement, and disavowal.
Every
defense mechanism provides a solution that hides the anxiety coming
from the awareness of a danger that cannot be immediately stopped. In
Kleinian terms, it seems that we assist to an example of regression to
the paranoid-schizoid position. The risk is to not give importance to
each depressively preventive and/or reparative action and hinders the
principle of the ethics of coexistence. I refer to the ethical
dimension of our mind, that specific dimension that makes it human.
About
these points, I find particularly interesting and thought-provoking
the considerations of Anna Ferruta (2020, see at the link http://web.tiscali.it/cispp/ferrutaCORONA.htm
). These considerations focus
on the pleasure of personal responsibility, of taking care of our
conditions as humans as an antidote to fear and indifference. This
pleasure and the capacity of re-establishing the contact with the
emotional experience of trust in a caregiver can allow us to uncover
unknown energies and use them to secure ourselves and other people.
About
the complex confusion we are experiencing in these days, I
stress the relevance of a continuous discussion with other forms of
knowledge and expertise and languages. I think that this can be done
without any pretentious conquering ambitions or, on the contrary,
without any search for a totalizing harmony, but with the certainty of
the importance of the psychoanalytic culture and experience, that can
offer resources, tools, and processes able to constructively face the
challenges the Coronavirus disease outbreak puts us.
The
conversation among different scientific and cultural languages can
occur only in terms of hospitality and respects. Only in this way, it
would be possible to accept the thoughts and the feelings of other
disciplines and to structure various and original forms of language
and experience. It is worth noting that these forms cannot be the sum
of the beginning languages and experiences: it is something emerging
from them, having a proper configuration and an autonomous and
original life.
A
more evolved and developed use of one’s own ideological, scientific,
cultural, or personal beliefs can lead to unsaturated positions and to
reparative tendencies. In these tendencies, concern and responsibility
for the life and the destiny of the individual and the community
predominate (Grinberg & Grinberg, 1975).
Albert
Einstein seems to have written on the blackboard of his office at the
Institute for Advanced Study in Princeton, New Jersey:[1]
“Not everything that counts can be counted, and not everything that
can be counted counts.” Einstein’s quote is significant because it
stresses the role that emotional subjective features play in the
natural sciences.
I
believe that many epidemiologists and scientists hosted in the
television debates should consider Einstein’s words. This is because
they do not realize that the crude and dramatic objective description
of the disaster coming over us does not consider the power of our
individual and group defense mechanisms. These mechanisms are
hindrances to our awareness not only of the objective damage we
received, but also of the damage we can provoke.
The
question is: how can we face the strong contradiction between the
image of progress, the unstoppable and unlimited development, on the
one hand, and
the lockdown zones [in Italy they are called “zone rosse” (red
areas)], the limitations to our social relationships, the reduction or
even the loss of our comfortable and common habits, the apocalyptic
economic forecasting, and the updates on the progressive increase of
the victims, on the other hand?
Jacques
Press (2019) stresses the many difficulties we must face towards a new
and critical reality. He asks in which manner we can think when our
house burns. In this case, there is a hiatus between the need of an
urgent action related to a critical situation and the collapse of our
mental functioning, particularly in a context we are actively
destructing. He argues that there is a serious risk of concrete
theorizing, that is, to make adhere the psychoanalytic concepts in an
uncritical manner to a situation that requires new ways of thinking
because of its high complexity.
Pierre
Fédida (2007) argues that, when we have to face a new reality, we
must think with new tools which, in front of a new reality, it is
mandatory to think with tools appealing to both what is known and to
what is not known about the context. It is worth noting that, in order
for being efficacious, these tools must be based on what is known but,
at the same time, they must consider the new contexts and be able to
deal with them. In this sense, Fédida suggests that the analyst’s
role is to imagine what another person had experienced.
This
means to use imagination even when what appears in front of us look
like a hole, a blank
image, an emptiness without a cavity. More radically, this
means to imagine what is disappeared and taken apart, the deletion of
traces and clues (Galiani, 2009).
According
to
René Kaës (2013), we must try new analyses, build new mental tools
up, propose new modes of comprehension allowing to again and
provisionally think the relationship with that stranger we chose as
our way of being in the world.
I
report some considerations of Freud (1915, p. 273) about the war. I
believe they represent very well the feelings we have during this
Coronavirus outbreak. There is a lot of perplexities, confusion,
difficulties to express clear judgments.
“In
the confusion of wartime in which we are caught up, relying as we must
on one-sided information, standing too close to the great changes that
have already taken place or are beginning to, and without a glimmering
of the future that is being shaped, we ourselves are at a loss as to
the significance of the impressions which press in upon us and as to
the value of the judgements which we form. We cannot but feel that no
event has ever destroyed so much that is precious in the common
possessions of humanity, confused so many of the clearest
intelligences, or so thoroughly debased what is highest. Science
herself has lost her passionless impartiality;(…). Probably, however,
our sense of these immediate evils is disproportionately strong, and
we are not entitled to compare them with the evils of other times
which we have not experienced.”
In
this 1915 essay, Freud also notes that, during the wartime, it is
common to see a reduction of the neurotic disorders. This appears to
be confirmed by the data of the “affected areas”, in which there
is a diminishment of hypochondria leaving room sometimes to a healthy
and mature concern, sometimes to an increase of the panic symptoms.
Some
of Freud’s reflections on the anticipation of mourning are
farsighted and can be found in those attitudes considering the
contagion as something inevitably leading to death.
At
the beginning of On Transience” [1916 (1915), pp. 305-306], when he
describes a walk with a friend and a famous poet, Freud writes: “(…)
through a smiling countryside (…). As
regards the beauty of Nature, each time it is destroyed by winter it
comes again
next year, so that in relation to the length of our lives it can in
fact be regarded as eternal. (…) A flower that blossoms only for a
single night does not seem to us on that account less lovely.”
Freud
articulates a fundamental aspect of the experience related to the
changes we are forced to, and to their consequences and fears: the
anticipatory mourning and the risk of the withdrawal of affection from
those objects felt as damaged or damageable, that is, that mental
condition that can find its expression in apathy. On
Transience suggests that the environment and affectively
invested objects can be experienced in a peculiar atmosphere of loss
and fear of the end. The poet is only a passive witness of a possible
future destruction and certainly experiences the mourning. But he does
not work through the mourning: he uses a narcissistic defense to avoid
the real and painful working through of the mourning by anticipating
it. In this sense, beauty is lost in advance. Freud does not accept
this in any way and proposes to repair and recreate the internal and
external internal world. He concludes his essay with these world (p.
307): “When
once the mourning is over, it will be found that our high opinion of
the riches of civilization has lost nothing from our discovery of
their fragility. We shall build up again all that war has destroyed,
and perhaps on firmer ground and more lastingly than before.”
In
Civilization
and Its Discontents (1929) Freud argues that it is necessary to
maintain individual limitations in the construction of civilization.
Thus, he seems to put the basis of an ethics of collaboration and
solidarity in which everyone must renounce something for the common
good. Sublimation, prudence, sharing, respect, taking care,
management, responsibility. These are the virtues through which we
could cope with the current difficulties. All these virtues express at
different levels the need of a drive renunciation.
The
thought-provoking reflections of Freud should help us when the
governments and the scientific authorities ask us to renounce to a
part of our freedom (for example, of moving and being in physical
contact with the other people) in the name of the common good.
In
the exergue of the last chapter of his Attention and Interpretation
(1970, p. 125), Bion refers to the Negative Capacity by referring to a
part of the letter the English poet John Keats to their brothers
George and Thomas of the 21st December 1817 on “what
quality went to form a Man of Achievement.” The Negative Capacity is
“when
a man is capable of being in uncertainties, mysteries, doubts, without
any irritable reaching after fact ad reason.”
This
Negative Capacity permits to tolerate the differences, the changes of
the points of views, the uncertainties in the searching of the
adequate preventive and therapeutic solutions. It is a capacity that
permits to be ourselves and to maintain alive in the persons the
desire to comprehend and learn without the need to feel the void at
any cost.
The
words of Keats and the reflections of Bion are advices to deal with
the vicissitudes of existence by accepting the uncertainty and the
complexity, by avoiding the anti-economical illusion of thinking to be
able to manage what it is actually unmanageable. If we easily try to
reduce something unknown to something known, what is incongruous to
what is congruous, we run the risk to be partners in crime with the
resistances related to anxiety and to detach from a non-immediate
solution of the problems.
In
Transformations (1965) Bion already pointed out that the no-thing is
an indication of those mental processes through which we can tolerate
the limitations of knowledge on the one hand, and avoid saturating
them through pseudoscientific arrogance on the other. Further, we
cannot transform them into nothing because of our inability to
tolerate the lack of the no-thing.
In
1987 Bion returns on the risks of not applying the Negative Capacity
to the analytic work:
“If
it is true that the human being, like nature, abhors a vacuum, cannot
tolerate empty space, then he will try to fill it by finding something
to go into that space, presented by his ignorance. The intolerance of
frustration, the dislike of being ignorant, the dislike of having a
space that is not filled, can stimulate a precocious and premature
desire to fill the space. (…) In other words, the practising analyst
has to decide whether he is promulgating a theory, or a space-filler
indistinguishable from a paramnesia. (…) The question is if these
paramnesias, the answers immediately comprehensible, those that can be
used to fill the space of our ignorance, lead to an extreme danger; if
the powers of the human mind are equal to their being destructive.” (1987,
pp. 301-303)
Further,
in Cogitations
(1991, p. 195) Bion stresses the importance “(…) of
awareness of incoherent elements and the individual’s ability to
tolerate that awareness.” We have seen that Freud’s and Bion’s
reflections are articulated and deep and useful for the today
situation. More precisely, they allow us to consider how, in the today
vicissitudes related to the Coronavirus outbreak, it is necessary
that psychoanalysis must have its part in the development of a
community ethics.
Every
genuine progression challenges our capacity to tolerate the
uncertainty of the “truths in transit” (Horovitz, 2007), by
avoiding having the final and definitive solution at hand. They
are small truths, probably slightly larger than a babble expressing a
desire. However,
we cannot exclude these truths because they support and promote
psychic transformations. They can be usefully and deeply explored
provided they do not lose their significance, that is, that status of
truth in transit towards that solution of the difficulties that
requires time and
patience.
Psychoanalysts
should contribute to maintain alive the capacity to think and dream a
better future and to engage and give their contribution to give value
to our sense of proportion and our sobriety. They should contribute to
react to our feelings of disaster, of the end of the world as we know
it that in these moments can take us by sincerely looking at the
negative aspects of our existence and by having the possibility to
live them with reflective consciousness through the patient and
continuous work of symbolization.
At
the end of The
Invisible Cities (1972, p. 165) Italo Calvino makes Marco Polo
say:
“The
inferno of the living is not something that will be; if there is one,
it is what already here, the inferno where we live every day, that we
form by being together. There are two ways to escape suffering it. The
first is easy for many: accept the inferno and become such a part of
it that you can no longer see it. The second is risky and demands
constant vigilance and apprehension: seek and learn to recognize who
and what, in the midst of the inferno, are not inferno, then make them
endure, give them space.”
|
References
Bion, W.R. (1965). Transformations. London: Heinemann.
Bion,
W. R. (1970), Attention
and Interpretation. London: Karnac, 1984.
Bion,
W.R. (1977). Emotional turbulence. In: F. Bion (Ed.), Clinical
Seminars and Other Work (pp. 223-233). Abingdon: Fleetwood
Press.
Bion,
W. R. (1992). Cogitations. F. Bion (Ed.). London: Karnac.
Calvino,
I. (1972). The Invisible Cities. W. Weaver (Trans.). Orlando,
FL: Harcourt, 1974.
Cameron, W. B. (1963). Informal Sociology: A Casual Introduction to Sociological Thinking.
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