ABSTRACT
ABSTRACT: After the Occultation, the moment when the shiites' messiah disappeared, Shiism broke into two tendencies: the traditional-quietist and the rationalist-political. These two tendencies coexisted for centuries; only quite recently has their balance tilted towards the rationalist-political side, which brought about (principally) the Khomeini revolution in Iran. This article seeks to explore the mode of the social ties in Shia Islam from a psychoanalytic perspective, in terms of its original mystical practices as well as of the political and religious consequences of the decline of traditionalist discourse and the political emergence of "jurist-theologian" with its corollary, the Adversary.
Resumo: Depois da Ocultação, aquele momento em que o messias xiita desapareceu, o xiismo se dividiu em duas tendências: a tradicional-quietista e a racionalista-política. Essas duas tendências coexistiram durante séculos; só muito recentemente seu equilíbrio foi inclinado para o lado racionalista-político, o que provocou (principalmente) a revolução Khomeinista no Irã. Este artigo procura explorar o modo do vínculo social no Islã xiita a partir de uma perspectiva psicanalítica, em termos de suas práticas místicas originais, bem como das consequências políticas e religiosas do declínio do discurso tradicionalista e da emergência política da figura do "jurista-teólogo", com seu corolário, o Adversário.
Subject(s)
Politics , Psychoanalysis , RationalizationABSTRACT
This article examines, from a psychoanalytical perspective, the function of identification in the relationship between the subject of the unconscious and his body, his body image, and the other. To this effect, the article leans on the clinic of the metamorphosis into a woman in psychosis, both in the way that it is presented by patients in the context of treatment, and in the form of testimonies extracted from literature. It demonstrates how specular identification allows the subject to unify himself, so long as there is an avoidance of possible deformations of the psychical body, including for example the delusion of transforming into a woman. It also turns its attention to the second logical moment of identification, when identification becomes sexed and organizes a certain relation to the other. A failure in this process sometimes leads the subject to opt for an identification of a gendered look, so as to stabilize himself. Indeed, transsexualism, which does not derive from any biological or sociological determination, and which can be observed in all subjective structures, is a possible way for the psychotic subject to problematize his relation to the body and to the other by identification with the woman, now that progress in science and law have enabled this.
