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A. Tatossian (1979)
Introduction
treatise. Here we are concerned with the history of the movement, which
itself brings out this theme quite adequately. It is not possible to go into the
entire complexity of the history, but we can trace two important strands,
both of which emanated from that historic day, the 25th November 1922,
occasion was the 63rd meeting of the Swiss Society for Psychiatry, which
was held in Zurich, and where Minkowski presented his study of a case of
2
phenomenology itself.
Minkowski along with that of Straus and von Gebsattel, all of which make
technical aspects. Binswanger, on the other hand, devotes a large part of his
during the 1930s, when Heidegger’s Being and time had become his
principal reference point, and when he was developing his own brand of
light.
to Husserl, had nothing arbitrary about them, but were dictated by his
out in terms of Husserl’s emphasis on how the human world was constituted.
It was his recognition of this very fact that brought Binswanger back to strict
consciousness and how it actively constituted the world, but more in the way
one thinks about Binswanger’s rather peripatetic journey in all this, every
of the 1920s were much less inclined to set their work in the context of some
keep closer to their clinical experience, and, unlike Binswanger, resisted the
our own purpose in pointing out the opposition between Binswanger and the
hand, a transcendental set of directives, and, on the other hand, a giving over
Binswanger rather than the other route. For example, the group of
1920s agreed with Minkowski, Straus and von Gebsattel that their interest
psychosis can come about, accounts which we shall consider in our treatise.
Tellenbach and Blankenburg have been at the forefront of this trend ushered
psychosis.
There are peripheral inputs; there are also contributions purporting to inject
oriented to clinical matters; then there is that of von Baeyer, who selected
the paranoid encounter with the world as his focus of investigation. Other
phenomenology.
This last issue is not to be confused with the problems involved in defining
in that they have as their basis a concern with the immediate character of a
methods, then each approach to the subject matter necessarily reveals a facet
only those aspects of him or her which can be objectively verified, the
technically able to be manipulated about the human being. Any other sort of
experience for all that. The phenomenological experience stands out vis-à-
vis the others mentioned by its status as that experience which allows the
transcendental –eidetic
each experience there is more than ordinary empiricism recognizes, and that
the essence of what is encountered – its way of being, its ‘how it shows
itself’ – which adds to the bare and shrunken ‘what’ which science takes for
experience. This essence is the very thing which makes possible what is
given to us, and which transcendentally constitutes it. But what is properly
phenomenological is not the notion of the essence itself, but rather what is
already knows but does not necessarily know that he or she knows. As
[but by no means easy]. For one thing, psychiatry deals with concrete and
individual human experience, and to say that there is some apriori constraint
a stagnation of lived time, does not accord with psychiatric practice, to wit,
only work if this is taken as part of the means whereby empirical experience
extent that one creates an alternate reality for the sake of turning him or her
German rather than struggles with their artificial translation into Greco-Latin
phraseology. We are trying to get to grips here with the distinction between
the five case studies [which are the centrepiece of Binswanger’s work], at
this period [1940s, early 1950s] Binswanger was mainly at pains to promote
when he came under the influence of the works of Szilasi (e.g. Szilasi 1959),
clearly depart from customary language, reflected his thought at that time
encountering the world in the usual way. And it was something, moreover,
that had no obvious psychological explanation nor had its basis in any
and voluntary was not the critical issue at stake. He similarly reproached
rationalization, by saying that something more basic was afoot. Gruhle, too,
whose general view of schizophrenia was to the effect that the patient was
[rationally] wanting to be other than himself or herself, came in for the same
was not the sort of entity that could want to be other than itself. [In all these
Extravagance connotes the sense that one is in a situation that one has
climbed to a position from which one can neither advance further, nor
descend, and where one can only remain suspended or fall down, not unlike
an amateur climber in the Alps who misjudged the journey he had embarked
upon. The extravagant nature of the patient’s situation is shown in their go-
existential status, and are now shaping up to be some sort of person way
beyond what they are cut out to be, not unlike a character in an Ibsen play.
link with his or her mundane self. Binswanger returns again and again to
presumption has been alighted upon, their only outcomes are to come a
17
itself between the undoubted breadth of experience that anyone can make
use of and the loftiness of the problematic situation that they find themselves
in, but which favours a ‘vertical’ direction in any such dilemma. This
into strangeness, leaving behind, and being incomprehensible by, the usual
Binswanger’s five cases who gave her a coffin for a Christmas present; in
his pupils to read a poem where the sky was supposed to have embraced the
words used to refer to homo faber, and in particular those who work with
disequilibrium.
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anything. It treats the ‘nature of a thing’, with respect to how anyone might
use it, with complete disdain, and violates the boundaries of what we regard
for example, to give your sick daughter a coffin as a present, even if the act
presents, or presents in general, into the realm of the ludicrous. In his wish
to start communicating with his daughter the father ends up shutting the door
on this more firmly than ever before: his notion of a Christmas present is
Likewise, the schizophrenic who tries to cool down his head with a piece of
meat ignores an entire set of connotations which meat evokes, and singles
out the simple notion of himself as a body which is too hot and which needs
cooling off, setting aside what is commonly taken for the uses of meat.
Taking matters to their extremes is also illustrated in the case of the teacher
who reduced the conduct of life to the technique of living. In all these cases,
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limits. Perverseness, in this way, has the effect of enlarging the scope of
but at the expense of losing the profundity of experience itself. The upshot
blockage in the smooth flow of our life [unlike the subjective insouciance
his studies on autism, even if some of it strays into complex aesthetic issues.
from main [hand], which include guinder [to make starchy or stilted] or se
21
guinder [to become stilted], and guinder itself meant originally to hoist a
sense of intentionality, but one which displaces the centre of this away from
intention has the flavour of emanating from a technical source. This is why
crystallise some general trait of public life. But the manneristic behaviour
particular direction that ensues [unlike certain artistic styles which capture
22
of thinking alone, and which veils, masks, and erects a carapace over,
anything which smacks of a natural way of living. Jűrg Zűnd, for example,
which he abhorred, that of his quarrelling parents, and that of his affluent
but one existence only, lived in a mask, with its dire effects on self-concept,
its natural illusions, and its jealously protected visions. Jűrg Zűnd could see
no alternative in his forced need to conserve such a way of life but to seek
donning masks in this way, rather than the subject compromised in this way
good impression for others, but, in this way, rather dealing with their own
internal situation, wracked as they are by angst, doubt and despair. The
and perhaps differs from the accommodation that the normal person must
make to these two sides of his or her person. The schizophrenic’s rejection
central to the nature of this condition. Perhaps the difference between the
autistic schizophrenic and the sane is not that the former succeeds better in
distancing himself or herself from the everyday, public domain of the natural
life than does the sane [in the latter’s spiritual or mental ventures], but that
the schizophrenic simply fails to adapt to the last. With respect to the other
spatial manifestations, more so than in the other two, follow more closely
schizophrenia.
The three forms of failed integration into life do not exclude one another. In
the case of Ilse, for example, all three co-existed: her infliction of a severe
burn to her arm to show her father ‘what love can do to you’ was an example
was further perverse, because it ruined the supposed purpose of the act to
initiate communication with her father; and it was manneristic, because the
act had the hallmark of martyrdom, which she would have known from
history and literature. The three modes are therefore similar in kind, and it is
respect to how these compare with the inauthentic varieties and modes of
living which the sane also manifest and pursue, the morbid nature of the
natural way of experiencing the world, the self and things themselves.
case, whose aim was not to get himself noticed, he achieved the complete
the artificiality and lack of boundaries are evident in the flight of fancy that
is manifest.
Introduction
The experience of melancholia, ours as well as that of the patient, is, above
all, that of suffering, which accounts for its unique status as a psychosis, and
But this core issue is shrouded in obscurity, despite the richness of terms in a
variety of languages which have been used to describe it. Before embarking
issue.
26
precedes such a state, and indeed there have been psychopathologists (e.g.
Schulte 1961) who have regarded the melancholic as the most autistic of
sadness.
Tellenbach goes so far as to say that in one sense the melancholic doesn’t
actually suffer, any more than the manic actually feels joy, both situations
being quite unlike the sane person’s suffering or joy. The melancholic
27
What sort of life the melancholic does exactly live through at such times is
talk about themselves as sad and appear such to others, but what the
that a melancholic can have reactive feelings in this way is doubtful, and it is
Vital sadness
Scheler, who was much more influential than Husserl in the early stage of
sensory ones, localized in the body, such as pain, which were rather
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perceptions of ones own body; vital feelings, which directly suffused the
being or in bad health, along with psychic functions [and other experiences]
feelings which had no need of a body for their realization, feelings such as
long regarded a ‘vital sadness’ as specific to melancholy, and this goes back
reactive depression. Glatzel took the view that the apparent privileged
which, according to him, lies in the sphere of humeur, and is one of the
light or heavy. Humeur is further bound up with the vital sphere of the
human, and pervades it completely. This is what gives it its depth, whereas
feelings, however intense, are not profound in this sense. Nevertheless, this
direct links to that person’s actions and reactions which make up their
dysthymia to the body [and not the mind] supports this thesis, in his view.
attests to the correctness of Glatzel’s views. In fact Glatzel goes further, and
says that melancholy not only does not require the presence of sadness – a
feeling – for it to be valid in some way, but even does not require the
scotched the notion that a grand mal seizure was the essential characteristic
of epilepsy.
The very word ‘humeur’ is vague in French, and a poor translation of the
The nucleus of the way in which the melancholic lives his or her life is not
affective contact. This altered state is tied up also with a change in the
sadness, like all feelings, has a point of birth, a growth, a set duration, and
although knowing [in a certain way] that there is the possibility of being
actually feeling sadness. Schulte, for example, views this very incapability
A melancholic subject, for example, on hearing of his son’s suicide, said that
anaesthesia’, a feeling of the absence of feelings, but this has been regarded
anaesthesia reaches its most developed form, and, unlike these other
more so than sadness or any other feeling. It is pervasive and taints all sorts
function, but rather something which affects the very nature of what it is to
be human. Straus (1960) noted that joy and sadness are wrapped up with
time, and thought that it was the blocked future of a depressive which
[corps-porteur]
vital level at which the body is experienced, and bodily appearance being an
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the bodily experience at the level of its vital mode loses whatever it is that
makes this experience what it is, and the body is then rendered strange to the
which the body conveys, and this is more central to the condition than any
world and self, both of which are treated with undue gravity.
Zutt sees the body as living vehicle and the body as appearance as
thirst, sexuality, likes and dislikes. On the basis of the general tone to all
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this, a human being chooses individual instances – this or that food or drink
or sexual partner.
quite distinct from any post-individuated generality of, for example, drink as
life and a worldly appearance [respectively, Leib and Kőrper], [and that the
conclusion that any notion one attributes to the melancholic, such as lack of
modes to Leib and Kőrper]. Here it would appear that the melancholic’s
appearances – is not the issue. Despite this formulation, one has also to note
noted:
schizophrenic and the sane is completely lost, in the case of melancholia this
1969).
The immobilisation of lived time and the blocking of the future are in
person enjoys, this latter being achieved through an orientation to the future
The melancholic’s past is, to be sure, not the same as that of a normal
occurred in the distant past. Perhaps a better way of looking at things [better
than how von Gebsattel saw matters] is to say that the melancholic, and the
manic for that matter, tend to live in an inauthentic present, in which [like
scientific time] there are merely successive moments, neither articulated nor
possessed of their own momentum. If this is so, then it would be true to say
The melancholic’s sense of the weight of the past and their sense of guilt are
was never got over and remained a latent sore liable to retrieval.
But this is not the whole story. The melancholic feels guilty because he or
themselves as guilty of something or other, but all feel in debt somehow for
not being able to get anything going, for not being able to become whatever
they want to become. This fact makes the hoary problem of whether the
however, that, alongside this secondary sense of guilt, there was a primary
hand, maintained that the melancholic’s sense of guilt was always primary
and incomprehensible, the real reason for its primacy in this respect being
completely endogenous region of the human being, and which escapes all
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the normal, and, with it, the normal parameters of time. Being guilty, for a
melancholic, simply does not follow the normal rules of what guilt makes
matters, and it is for this reason that the past is surveyed for evidence for this
such as those to do with the body, the relationship to other people, including
is not primarily any object, because the critical fault is situated in a pre-
objective level – that which Straus identified as the realm of feeling, and
this level is anterior to the world of objective things, one cannot say that the
site of the core fracture is that of objectivization, but rather that the problem
with the melancholic is existence itself, and [in the context in which
entities are only utensils – good for something – and are situated in an
Maldiney pins his colours quite explicitly to the mast here, with respect to
which has no longer any objective correlate at all, and is further ‘a self
which has lost something’. [All this is quite paradoxical]. The melancholic
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is he or she who complains that something has happened to their self, who
then appeals to that self to provide some clue to what has happened, but
particular way of expressing some unease, but illustrates the ultimate way
that any existing, living entity can express itself. Overall, the peculiarity of
with a basic mistake of taking the context of something to be its form, or,
better, the exercising of an act which has no thematic content or in which the
inappropriate issues.
The relevant act or state is nevertheless a function, that which converts the
Dasein [of Heidegger, the core of the human being] into representations [and
all forms of psychosis. What Maldiney regards as the particular fault in all
this which gives rise to a melancholia is that the space between one sort of
that boils down to a ludic activity, which nevertheless has the effect of
suppressing objectivization.
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If I hadn’t done such and such, or if I had done such and such, then I
wouldn’t be in this situation now. This does not correspond to any of the
expresses something from, but does nothing to clarify the situation of, the
pain. For all this, the melancholic’s complaint is impersonal; it is the act of
One of his cases – Cécile Műnch – feels guilty of what she knows not what,
accorded to her, but cannot properly understand what is going on, because
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she deems herself to have no self anyway which could act as a vehicle for
situations – a past event which he or she rails against, and the present which
does not open properly to the future; the result is a never-ending repetition,
because time stands still, or does not actually arrive. The temporality of the
melancholic is not like the normal sort which moves ahead smoothly with
the present determining the future, but one in which the past, in advance,
The melancholic is, in short, someone who is alienated from themselves, for
the reasons that they cannot breach the [morbid] limits they are constrained
by [a past that is never over and a future that never comes], because they are
preoccupied with the selves within them that have been rendered alien by all
this, and because they cannot communicate with others not so affected.
human being.
better, anterior to – the somatic and psychic fields. In the normal person, as
applies to any phenomenon, that is to say that each trait of the ‘Endon’ refers
life: sleep and waking; the female reproductive cycle; the particular
for example, for the onset of hebephrenia around puberty and for the
In terms of its links with original modes of being human, the phenomena of
the ‘Endon’ stand outside any individual’s will, and, in fact, suffuse any
human event with their own flavour. In short, the ‘Endon’ is best conceived
of as the Greek notion of Nature – physis – which encompasses the self and
the world and is no more impersonal than is biology and no more personal
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than existence itself. The ‘Endon’ is situated before either of them, and
founds them, but is also in place after them, because they structure it. As an
human being than to mechanism, but closer to life than meaning, and is a
In the second edition of his book (Tellenbach 1974), he realigns the ‘Endon’
decision. He retains in his notion the sense of the human being as a thrown
sense. The ‘Endon’ shows itself to be, in effect, a correlation, not of some
and as sexual desire is with the world in its erotic mode. These meaningful
contents to which the ‘Endon’ opens the gate are roughly similar to what
language.
This world which the ‘Endon’ opens out on to is both a human world and the
world of nature, but, in the latter case, it is not populated by things but by
tools – in Heidegger’s sense. Because tools are not yet things, the
term for a genuine world of things deemed by humans already there whether
has not yet occurred, the ‘endogenicity’ at issue in Tellenbach’s work cannot
psychic apparatuses do not appear until after the transformtion from tools to
such as erotica.
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nothing about the distinction between self and other, or between me and the
occur. In this region it is indeed Nature that is involved, but not the ‘Nature’
suppositions which are the infantile faults made by all psychologists, that the
human being is composed of subject and object, psyche and soma, and self
and world.
in the very titles of the works of the early contributors: Psychology of the
psychiatry (Zutt 1963, with papers from 1929 onwards), evoking some
we saw (p. ), was more nuanced: the first volume of his collected
that time [articles dating back to the 1920s] he was working towards his
psychology.
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interpretation of psychopathology
Minkowski (1933) pointed out that one could interpret delusion in two ways:
path, however, we come face to face with the very elements of the
syndrome, and, in effect, come up against a barrier which shows us that our
own way of reasoning cannot get a handle on the delusions of the patient,
and precisely because these are mere secondary expression of a mental life
which is quite different from our own. And, furthermore, this difference
resides in some transformation on the part of the patient of the way the
as mental automatism.
Minkowski establishes in this way that the patient with a mental illness is
Comprehensive anthropology of
Zutt and his student Kulenkampff to distinguish what they were doing, as
physiognomonic region of the human being, and not from its affective
domain. Zutt considers that an aesthetic alteration can take two forms: 1) ‘a
and to remain constant in them, along with our capacity to dissimulate and
second sort of disorder, he writes that the same person can completely ignore
for example, when passing through the street, or can register some functional
oneself. The normal person thus avoids the impossible task of deciphering
every nuance of what the world potentially offers up. This person,
moreover, retains a trust in what goes on around, in the sense that there are
or she cannot consign those around him to either strangers or those familiar
The realm in which these perturbations take place is that of the body-as-
is ‘the other as universal’. This subjugation takes place in both the visual
and the auditory modalities. The latter fact underlies the frequent
from the fact that not only is the paranoid person at the mercy of whoever
looks at him or her, but also of whatever is being said about them.
The body-as-thing realm where this is going on is a spatially laid out realm,
Sartre’s notion of a self that has a sense of always being observed, and one,
by another, claims that the deluded person is he or she in which such goings-
and] break through the barriers of the person, penetrating their thoughts,
taking possession of him, and knowing everything about him, even to the
What protects any human being from succumbing to the processes, just
vicissitudes, a capacity which involves resisting them with the living body,
normal human being does under these circumstances is to hold its distance,
Blankenburg pointed out, the notions it brings up are rather chapter titles for
delivered.
similar perceptions were not confined to the delusional and that, anyway,
perception itself was not an all or nothing fact, but rather a compromise
a view which tried to take into account in what way the sane person and the
a work of art.
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henceforth would dominate his life. Rilke, on the other hand, in his sonnet
statue in the Louvre, which also seemed to say to him, You must change
and, in both, the usual self of the observer is replaced in the experience by an
transcendental organization.
task to be entered into, and integrated into his life, assimilated with
lacks is precisely the dialectic unity and dynamic between receptivity and
and the poet apart is not the actual delusional perception, which both share,
between truth and non-truth, and, in Being and Time, between authenticity
and inauthenticity.
inauthentic existence, and, indeed, he was the first to apply the corpus of
What Storch drew from Being and Time was the notion that delusion was a
mode of illusional life, as opposed to a genuine life, and that the reason the
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Binswanger, Zutt and Kulenkampff, as well as Boss and Laing. But none of
achievement on the part of a human being anyway, and something that even
be two sorts of inauthenticity in play here, one of the everyday type, and one
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the deluded is no longer capable of an everyday life, i.e. the very difference
with respect to a truthful or authentic way of living, and that of the deluded
disappears in the case of the deluded, but not in the case of the sane.
Gebsattel, Zutt, Kulenkampff, von Baeyer, and Tellenbach, all made it their
subject, and leaves way behind any sort of psychological analysis, including
seen.
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For Blankenburg the critical novelty contained in Being and Time [for the
word ‘Being’, which is both a verb, and noun with a sense of movement.
This gives the whole subject a sense that what is at stake in the development
of a delusion is a fluidity in the very notion of what a human being can be,
conscious realm]. In the second place, there is the issue of the multiplicity
of ways of being that a human being has in a nascent state, one of which,
germ towards autonomisation, discussed below (p. ), and is the reason why
way its core nature can present as this or that way of living, is encountered
in the deluded person as an actual ontical reality. And, whereas, in the sane,
point of view and passively receiving the raw world at face value] maintain
hiccoughs, this unity in the deluded is rent asunder, with the result that an
alternative rigidity sets in, freezing what are in fact ontological possibilities
facts.
[The core notion of Binswanger] is to the effect that although the world that
relationship to its being in this very world. It is for this reason, contrary to
between the deluded world and the sane world [for the reason that the
human being]. The world that anyone encounters is not a ‘what’ but a ‘how’
[how some primordial potential determines what comes into being]. The
deluded world is obviously a different sort of world from that of the sane,
but both are products of the same original potential. For this reason,
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scope for a variety of ‘hows’, i.e. how the primordial potential makes
whatever come about. What distinguishes the sane human’s world from that
supposed external reality On the contrary, the sane human’s world is not
more true vis-à-vis the deluded in this respect, because truth and reality in
the deluded also live in a world, and then to describe what sort of world it is.
merely describing this world in respect to its what, but to address the issue of
This patient, previously a draughtsman, passed his entire time in the asylum,
where he lived for fifteen years, sketching out a plan for a town where
human culture would find a safe haven while war was being waged all round
it. Common to several versions of this town was the notion of limits: there
were material limits in the form of walls and guards, and spiritual limits in
the form of ritual processions which periodically took place around the
words, such as silk works, art schools, chemist, nation, continent, world.
knowledge, which, although not actually of use at the moment, would come
into its own when the war had destroyed everything outside the town.
form of handy items – objects that are good for this or that, tools, and stand
in this way for the beings as well – in the world of Franz Weber everything
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is more or less a thing, completely isolated in itself, and lacking any mutual
links. The patient, however, feels obliged to bring them all together, to
prepare an inventory of them, for the sole purpose of not seeing this
town all those beings with which he has actually no living relationship. The
tool into the thing’, [in Heidegger’s terminology] the switch from handy tool
Seiendes].
At the end of his analysis Kuhn puts forward a comparison between the
overall attitude to things of his patient and so-called scientific activity. And
that of a manipulation of the world and the body, making out the latter to be
subjects such as Franz Weber, and scientists too, do indeed limit what they
are concerned about out of all the universe to what is a simple, subsistent
thing.
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precarious family life, and had now been a psychiatric in-patient for 10
years. He thought himself to have a divine mission, and was concerned with
the entire universe, of which he deemed himself virtually the emperor, and
was engaged in preparation for the forthcoming struggle between Good and
Evil. At night, part of himself would be travelling all over the place, and
during the day he would be inspecting his invisible houses in the town, or
referred to as the 5th Reich. Achtzig did not live in a world of goods or
with the sacred. It revealed to him directly the possibilities of being, and he
ontological were for him as close and familiar as the empirical and ontic are
exactly as we would experience the former two, and, for example, was quite
proud of himself for knowing how to use a tram. Whatever comes naturally
to us was for him something he could only deal with from the outside,
whereas when it came to the totality of beings in the world he felt quite at
mysterious and overly significant force, as evident in the nine realms which
heed to the detail, which he was not interested in, but steeped himself in
whatever essential matter and universal import he could draw out of it.
activity or ‘deluding’ [délirer, wähnen] that was going on. What was
constant was the eidetic source of all this, allowing him to summon up
possible worlds.
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critical shift here, with categorical perception, not sensible perception, being
and to the world, and for that between self and world. In a normal person,
the last of these is an open mutuality, where self and world, taking up
themes and what is thematized, and questions and answers on all this, are in
themselves have a tendency to monopolise the attitude of the self, and then
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further determine what that self can not but focus on – hence ‘empirico-
and ill at ease with the ‘distinguished’ people in the local ecological society
of which he was a member. A few years ago he had married a girl ten years
younger. A short while before his admission he had found a watch, but, too
busy, he had not handed it in straight away. But he had then started
worrying about the matter, especially after seeing a reference to the watch in
the lost and found column of his newspaper. Believing himself spied on by
the police, he became distrustful of his friends, asked them if they knew
anything of what was going on, discovered allusions to the watch in various
places, and wanted to give the watch to a friend as a gift, but he refused. He
heard voices talking about the watch, accusing him of having a bomb as
well. He buried the watch after having broken it, by which time he had
begun to fear a plot against him involving the police and his wife. While
through a period of complete clarity about everything that had happened, but
stabilised.
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What the case shows is a series of steps in how the theme of autonomisation
The first step here was when O.S, still in possession of the watch, looked
through the newspapers for any announcement of the loss. At this point he
was already not acting like someone genuinely and naturally concerned with
the legality of the situation, as, otherwise, he would have kept it – i.e. acted
normal system. Instead he chose to re-present the situation in his own way,
The next step was the transition from sphere of action to sphere of
experience. The critical event for O.S. here was when he read in a
newspaper that it is morally wrong to keep an object that one has found for
more than three days. What is happening here is that the event is no longer a
spur to action of some sort, but is thematized into a way of grasping world
foists on the human being. Despite all this, the subject, at this stage, feels
The next step is the decisive one. The innocence the subject feels is now
shunning him – and he begins to draw back, and stop talking about the
matter. The preoccupations which he had – with the watch – which were
service of the autonomised theme. It – the experience – may take the form
insight, but what renders it delusional is [paradoxically] that the new rogue
scheme does not commandeer all aspects of the perceived world. It is this
of the particular thematical issue involved. In a sane person any such theme
compared to the blind person’s cane which functions as part of him, and is
allows the subject to take things as they come, whether for or against or
neutral to the project in view. Where the deluded subject differs in this
respect is that the very theme is not transparent, but opaque, and, instead of
opening out this or that avenue to solving some problem, closes the very
all was a trivial event] any balanced view as to what’s what about matters
quite tangential to a theme of watches and found objects, etc. The overall
upshot is that the new thematic autocracy no longer reflects or represents the
actual situation in the world [ne raconte plus le monde] but only its, the
75
and more precisely to the genetic phenomenology of the later Husserl, with
with the world. Binswanger claims that in Wahn and Melancholie und
Daseinsanalyse was an attempt to show that the mad person replaced what
was ontological by what is ontic, the emphasis on Husserl shows that what
What is just as striking is that he uses one of the same five cases on which
his Daseinsanalysis was based – Suzanne Urban – to argue for this new and
inverted position. What he now sees is that a case such as this is delusional,
not because she is disposed emotionally to this state, but because she is
captivated by beings themselves, i.e. escapes the lures of the Greek physis
pure strangeness of what beings are, and this shift [on the part of the deluded
and not what the object passively evokes in the human being.
77
illustrate his new position. She was convinced that she had a plaster around
her head which picked up other thoughts and transmitted them to her
previous ECT. [She had other delusions, which, in contrast with the above],
everything was now electrical, and the like. [In view of this Binswanger
other such notions with which he had formulated the condition heretofore.]
furthermore his sense of living in the presence of someone else, but not
78
someone with any corporeal presence but rather of someone without any
Strindberg’s delusional state was therefore much more complex than the
he had discovered.
and scientific nature, Binswanger was right to veer towards Husserl and see
in this philosopher’s emphasis on logic that the deluded state was something
and certainly not in the throes of guilt like Suzanne Urban, but is living in
another realm completely apart from these – and is quite clearly into a logic
of superior power – outside anything at all to do with the core of the human
being.
79
References
Berne.
393-438.
Heidegger, M. (1927). Sein und Zeit. Trans. 1962 as Being and Time. Basil
Blackwell, Oxford.
124, 354-83.
2-12.
Hippocrates, Stuttgart.
Niemeyer, Tűbingen.
Berlin.
Weitbrecht, H.J. (1966). Die heutige Diskussion űber das Wesen der
Springer, Berlin.
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