By Elena Faccio
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Extra info for The Corporeal Identity: When the Self-Image Hurts
Example text
51 and 55) It is necessary to illustrate and avoid the seductive errors made by Descartes and his successors. (Husserl, Cartesianischen meditazionen, § 2) […] the conceptual models of both psychiatry and psychoanalysis originate from the schema that Descartes introduced and that science appropriated when, because of its explicative objectives, it tore man in two, soul (res cogitans) and body (res extensa) and produced what Binswanger calls “the cancer of every psychology”. This radical division is not an original contribution to phenomenological evidence, but instead a product of scientific methodology.
Therefore, because emotions are not acknowledged as existing without the presence of humans or objects experienced one of two things are possible. Firstly, projection and transfert concepts need to be reformulated within the originator opening of consciousness upon being. Otherwise, should the dualism hypothesis stand up, they clearly have meaning based on the conceptual models that physics utilises, so that as long as this connection is maintained, they are not psychological concepts. The same can be said regarding the concepts of conversion and the translation of psychic pain into physical disorders, which both serve to explain how a psychic illness becomes transferred to organs off the body.
The symptom in and of itself is a neutral event, becoming a negative one only when it gets given the unique meaning of a potential pathology. We will discover that when technical and specialist terms become assimilated into general vocabulary, the cultural mutations that these new definitions undergo acquire the status of objective realities, they are born “en-bodied” (given similar attributes to those of physical bodies) and they are forever consigned into existence. If the illness corresponds to a series of definite signs, these are not the result of deductions garnered from a scientific theory that has “discovered” it.
