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"Psicologia
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book |
Do they know the
profound nature of bitterness/
men who live as
fruit/
and never were
flowers?
Spaziani,
2006, p.109.
As
if is
the title of an interesting and extremely topical article by a
sociologist, Giovanni Semi, written in response to a journal’s
request for a referee report on an article about mass tourism in
traditional places and the unintended virus-related side-effects of
welcoming it. Distant places1 to flee to, more and more
often also low cost, to escape from our ‘unbreathable’ West,
others in the opposite direction, to reach it, in any case with our
flights befouling the air that at the same time we disparaged as
polluted. Not to mention, obviously, the need to satisfy the
requirements of industry by relocating production facilities – and
consequently moving technicians and materials – to places with
cheaper labour costs. As we know, earthly paradises, fiscal or
economic, are never ‘at home’.
Semi (2020) writes: “I don’t have the words to interpret
what is happening to us at the moment, because I don’t have the
thoughts to elaborate the transformations underway. […] Spatial
segregation, isolation and confinement are easy to understand, even
when they mean the loss of rights and freedoms. Precisely because we
are losing these rights, we are fully aware of the spatial
transformation taking place. We have lost something, we realise what
we used to have and we want it back”.
It is easy for the reader’s thoughts to turn to Greta
Thunberg and the children of Friday
For Future. Finally also in our demoralised West the air is clean,
the constant noise of traffic of cars, trucks, trains, motorbikes,
water taxis and motorboats has finally been silenced. Some have said
“as if it were snowing”,
a child confined to his city apartment told his mother “you
can hear the birds singing like at our beach house”, we can
breathe – incredibile! As if we were facing the sea, in the
mountains, in the wind that at times blows in Trieste – filling our
lungs ….
But if after (and while) exulting, we go back to thinking
of this silence and this clean air, they terrify us. We are using this
verb deliberately, thinking of Bion
and what he described as nameless
terror.
Because this is indeed the anomaly, we are tempted to write anomie,
of this unique and truly uncharted (at least in our experience) moment
of history. There is no longer a North and South of the world, the
virus is (like) the very air, today paradoxically cleaner because of
it. It is everywhere, invisible, impalpabile, and yet extremely
tangible, spreading with a breath … a handshake …a caress …
«The
prototype of fear in the literary field has always been the beginning
of Dante’s Inferno, with its dark
wood, being so hard
a thing, this forest savage, rough, and stern, which in the very
thought renews the fear!
Today
the straight path seems to
have been lost not so much because we have left a safe road, a
protected area, to venture into wild territory, but due to the
unrestricted invasion of the constituents of the danger. There is no topos,
no inevitable place to be
marked out, but a widespread sensation of not being able to
recognise the differences that distinguish the enemy.
This leads on the one hand to associating social danger to an
invasive, metastatic, pervasive form of deathly illness, and on the
other, to the unconscious need to return to a definable difference, a
race, a culture, a religion, a DNA, which will at
least re-establish a dividing line, a return to the reassuring
conventional dimension of
what evil is»(Francesconi,
2005, p.15).
These words, written in 2005, were related to Islamist
terrorism, to the impossibility of foreseeing a sudden isolated
murderous action, explosion or incident lacking warning signs, but (unfortunately)
they are extremely relevant now and clearly applicable to the current
situation.
Today as (and more than)
at that time, the factor that creates the greatest panic is that it is
impossible to see the threat,
and therefore to endow it with a tangible
nature so that it can be compartmentalized: it
is there, it is that …. .
«It
is prospect of what the psychoanalyst Bion called nameless
terror. The element that instils panic is precisely this crisis of
recognisability, this impossibility of assigning the threatening
object with a highlighting
quality that enables defence mechanisms to be triggered»
(Francesconi, 2005, p.16).
It is inevitable for us to wonder whether the ‘blindness’
of rulers and common people towards the terrible risks connected to
climate change, themselves connected to the lifestyle and approach to
production of the North of the world, at the expense not only of the
South but of the whole planet, has in common the very fact that the danger and the threat cannot be seen.
Again Giovanni Semi (2020) writes: “Our time is vibrating.
Since we have suddenly lost our connections […] with the
outside world, we have had to take care of most things ourselves […]
while from the outside world came continual requests to do things
‘as if’. As if, for instance, the world we knew before was about
to start again with the same rhythm, the same activities, actions and
thoughts. As
if the economy would start operating again in the same (disastrous)
way as before. As if our interactions could start again, unaffected by
the virus of mutual wariness and suspicion. As if our wellbeing were
as it was before, regardless of the loss of people or our changed
health. As if.
Well, I have the feeling that we could use this time for a
chance to rethink time itself and to reconceive space and our
connection to it. There is no ‘as if’. We really do not know what
the world will be like in a day’s time, and we certainly cannot tell
in a year from now. This opens up to multiple states of mind, from
melancholy to depression, from excitement to euphoria. Our soul tries
to give a new meaning to the vibrations of our time, channelling our
hopes and expectations to cope with our fears and suspicions”.
And yet, continues Semi, after the initial bewilderment a kind
of ‘new normal’ is conditioning the way we organise our lives, but
“we desperately need time and strength to resist the pressure to do
things like before”.
(to
be continued in the book "Fear of Lockdown. Psychoanalysis,
Pandemic Discontents and Climate Change"- Frenis Zero, 2020).
References
Bion, W. R. (1962),
Learning from Experience, Tavistock, London.
Bodei, R. (2001), Il dottor Freud e i
nervi dell’anima, Donzelli,
Roma.
–––––
, R. (2008), Paesaggi
sublimi. Bompiani/RCS, Milano.
Bogliani, G. (2018), “Nei fiumi è un disastro. L’allarme del
prof. Bogliani, Intervista a cura di Gabriele Conta”, in La Provincia Pavese, March 3 2018, p.24.
Brocchieri,
F. (2020), Article in: Bompan E., “L’ambientalismo italiano cambia
volto”, Il Sole 24 Ore, Suppl.
“Tornare a crescere”, n.
120.
Caproni, G. (1979), Gelicidio,
in Il franco cacciatore,
Garzanti, Milano 1982.
Castelli, S. (2020), “C’è vita nonostante tutto”, Il
Sole 24 Ore, Suppl. “Tornare a crescere”,
n. 120.
Cucchi, M. (2019), Sindrome
del distacco e della tregua, Mondadori, Milano.
D’Eramo, M. (2017), I Selfie
del mondo, Feltrinelli, Milano.
Francesconi M.,
2004, Non più, non ancora. Una
riflessione psicoanalitica sul perturbante del crescere in adolescenza”,
in Barone L., a cura di, Emozioni
e disagio in adolescenza, Unicopli, Milano, 2004.
–––––
, M.
(2005), “Il gelo nel midollo dell’albero. Iperdotazione di
distruttività e movimenti planetari della paura”, Hope,
2005, 6, pp.14-21.
–––––
, M. (2018),
Talk for the presentation of the book Mindscapes,
Libreria Il Delfino, Pavia, January 25, 2018.
–––––
, M.,
Scotto di Fasano, D.
(2001), “In-chiostro. Intimità dei pensieri come preludio
all’incontro”, in Salvadori E., Pulina P. (a
cura di), Il piacere e il mestiere di scrivere, Ibis, Pavia-
Como.
–––––
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Zanetti, M.A. (2009), Adolescenti: cultura del rischio ed etica dei limiti, Angeli, Milano
Freud,
S., (1899), The interpretation of Dreams, S. E., 4-5, Hogarth,
London 1955.
Freud,
S., (1907), Art and Literature, S. E. vol.17, Hogarth, London
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Iacono, A. M. (2020), “Un evento inatteso che spinge verso la
poesia della vita”, Il
manifesto, April 1, 2020.
Lessing
D., 1984, Se gioventù sapesse, Feltrinelli, Milano, 1989.
Lingiardi, V. (2017), Mindscapes.
Psiche nel paesaggio, Raffaello Cortina, Milano.
Nunziante Cesaro, A. (1991), “Rappresentabilità e narrabilità del sé
nello sviluppo”, in Ammaniti A., Stern D. N. (a cura di), Rappresentazioni e narrazioni, Laterza, Bari.
Rizzo, R. (2020), Article in: Bompan E., “L’ambientalismo italiano cambia
volto”, Il Sole 24 Ore, Suppl.
“Tornare a crescere”, n.
120.
Rumiz,
P. (2013), Morimondo, Feltrinelli, Milano.
Semi,
G. (2020), As If, 6C,
March 24, 2020 https://sixcs.org/2020/03/24/as-if/
Settis
S., 2017°, Cieli d’Europa.
Cultura, creatività, uguaglianza, UTET, Torino.
Singer, P., Mason, J.
(2007), The Ethics of What We
Eat. Why our food choices matter,
Rodale, New York. Italian translation:
Come mangiamo. Le conseguenze etiche delle nostre scelte alimentari,
Il Saggiatore, Milano.
Spaziani, M. L. (2006),
“E la noia talvolta è una sorpresa”, in La
luna è già alta, Mondadori, Milano.
Vegetti
Finzi S., 2007, Quando
i genitori si dividono. Le emozioni dei figli, Mondadori, Milano.
Vineis,
P. (2006), Equivoci bioetici, Codice, Torino.
Williams, P. (2010), The fifth
principle, Routledge, New York.
–––––
, P. (2013), Scum,
Routledge, New York.
Zanichelli, A. (1980), Non voglio,
Orsa minore, in AA.VV., Nuovi
poeti italiani, Einaudi, Torino.
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XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX
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