Gothic: Once Again Atheistic Materialism and Hedonistic Flirtations. Drunken Risibility.



The machinery of the Gothic, traditionally relegated to both a formulaic and a sensational aesthetic, gradually evolved into a recyclable set of images, motifs and narrative devices that surpass temporal, spatial and generic categories. From the moment of its appearance the Gothic has been obsessed with presenting itself as an imitation.

Recent literary theory has extensively probed into the power of the Gothic to evade temporal and generic limits and into the aesthetic, narratological and ideological implications this involves. Officially granting the Gothic the elasticity it has always entailed has resulted in a reconfiguration of its spectrum both synchronically – by acknowledging its influence on numerous postmodern fictions – and diachronically – by rescripting, in hindsight, the history of its canon so as to allow space for ambiguous presences.

Both transgressive and hybrid in form and content, the Gothic has been accepted as a malleable genre, flexible enough to create more freely, in Borgesian fashion, its own precursors. The genre flouted what are considered the basic principles of good prose writing: adherence to verisimilitude and avoidance of both narrative diversions and moralising – all of which are, of course, made to be deliberately upset. Many merely cite the epigrammatic power of the essay’s most renowned phrase, that the rise of the Gothic “was the inevitable result of the revolutionary shocks which all of Europe has suffered”.

The eighteenth-century French materialist philosophy purported the displacement of metaphysical investigations into the meaning of life by materialist explorations. Julien Offray de La Mettrie, a French physician and philosopher, the earliest of materialist writers of the Enlightenment, published the materialist manifesto L’ Homme machine (Man a Machine), that did away with the transcendentalism of the soul, banished all supernatural agencies by claiming that mind is as mechanical as matter and equated humans with machines. In his words: “The human body is a machine that winds up its own springs: it is a living image of the perpetual motion”. French materialist thought resulted in the publication of the great 28-volume Encyclopédie, ou Dictionnaire raisonné des sciences, des arts et des méttrie par une société de gens de lettres by Denis Diderot and Jean Le Rond d’ Alembert, and which was grounded on purely materialist principles, against all kinds of metaphysical thinking. Diderot’s atheist materialism set the tone of the Encyclopédie, which, for both editors, was the ideal vehicle […] for reshaping French high culture and attitudes, as well as the perfect instrument with which to insinuate their radical Weltanschauung surreptitiously, using devious procedures, into the main arteries of French Society, embedding their revolutionary philosophic manifesto in a vast compilation ostensibly designed to provide plain information and basic orientation but in fact subtly challenging and transforming attitudes in every respect. While materialist thinkers ultimately disowned La Mettrie because he ran counter to their systematic moral, political and social naturalism, someone like Sade remained deeply influenced and inspired for his indebtedness to La Mettrie’s atheism and hedonism, particularly to the perception of virtue and vice as relative notions − the result of socialisation and at odds with nature.


Dialectics: Mathematico-Philosophical Sequential Quantification. Drunken Risibility.


Figure: Graphical representation of the quantification of dialectics.

A sequence S of P philosophers along a given period of time would incorporate the P most prominent and visible philosophers in that interval. The use of such a criterion to build the time-sequence for the philosophers implies in not necessarily uniform time-intervals between each pair of subsequent entries.

The set of C measurements used to characterize the philosophers define a C−dimensional feature space which will be henceforth referred to as the philosophical space. The characteristic vector v⃗i of each philosopher i defines a respective philosophical state in the philosophical space. Given a set of P philosophers, the average state at time i, i ≤ P, is defined as

a⃗i = 1/i ∑k=1i v⃗k

The opposite state of a given philosophical state v⃗i is defined as:

r⃗i = v⃗i +2(a⃗i −v⃗i) = 2a⃗i − v⃗i

The opposition vector of philosophical state v⃗i is given by D⃗i = r⃗i − v⃗i. The opposition amplitude of that same state is defined as ||D⃗i||.

An emphasis move taking place from the philosophical state v⃗i is any displacement from v⃗i along the direction −r⃗i. A contrary move from the philosophical state v⃗i is any displacement from v⃗i along the direction r⃗i.

Given a time-sequence S of P philosophers, the philosophical move implied by two successive philosophers i and j corresponds to the M⃗i,j vector extending from v⃗to v⃗j , i.e.

M⃗i,j = v⃗j – v⃗i

In principle, an innovative or differentiated philosophical move would be such that it departs substantially from the current philosophical state v⃗i. Decomposing innovation moves into two main subtypes: opposition and skewness.

The opposition index Wi,j of a given philosophical move M⃗i,j is defined as

Wi,j = 〈M⃗i,j, D⃗i〉/  ||D⃗i||2

This index quantifies the intensity of opposition of that respective philosophical move, in the sense of having a large projection along the vector D⃗i. It should also be noticed that the repetition of opposition moves lead to little innovation, as it would imply in an oscillation around the average state. The skewness index si,j of that same philosophical move is the distance between v⃗j and the line L defined by the vector D⃗i, and therefore quantifies how much the new philosophical state departs from the respective opposition move. Actually, a sequence of moves with zero skewness would represent more trivial oscillations within the opposition line Li.

We also suggest an index to quantify the dialectics between a triple of successive philosophers i, j and k. More specifically, the philosophical state v⃗i is understood as the thesis, the state j is taken as the antithesis, with the synthesis being associated to the state v⃗k. The hypothesis that k is the consequence, among other forces, of a dialectics between the views v⃗i and v⃗j can be expressed by the fact that the philosophical state v⃗k be located near the middle line MLi,j defined by the thesis and antithesis (i.e. the points which are at an equal distance to both v⃗i and v⃗j) relatively to the opposition amplitude ||D⃗i||.

Therefore, the counter-dialectic index is defined as

ρi→k = di→k /||M⃗i,j||

where di→k is the distance between the philosophical state v⃗k and the middle-line MLi,j between v⃗i and v⃗j. Note that 0 ≤ di→k ≤ 1. The choice of counter-dialectics instead of dialectics is justified to maintain compatibility with the use of a distance from point to line as adopted for the definition of skewness….

Theories of Fields: Gravitational Field as “the More Equal Among Equals”


Descartes, in Le Monde, gave a fully relational definition of localization (space) and motion. According to Descartes, there is no “empty space”. There are only objects, and it makes sense to say that an object A is contiguous to an object B. The “location” of an object A is the set of the objects to which A is contiguous. “Motion” is change in location. That is, when we say that A moves we mean that A goes from the contiguity of an object B to the contiguity of an object C3. A consequence of this relationalism is that there is no meaning in saying “A moves”, except if we specify with respect to which other objects (B, C,. . . ) it is moving. Thus, there is no “absolute” motion. This is the same definition of space, location, and motion, that we find in Aristotle. Aristotle insists on this point, using the example of the river that moves with respect to the ground, in which there is a boat that moves with respect to the water, on which there is a man that walks with respect to the boat . . . . Aristotle’s relationalism is tempered by the fact that there is, after all, a preferred set of objects that we can use as universal reference: the Earth at the center of the universe, the celestial spheres, the fixed stars. Thus, we can say, if we desire so, that something is moving “in absolute terms”, if it moves with respect to the Earth. Of course, there are two preferred frames in ancient cosmology: the one of the Earth and the one of the fixed stars; the two rotates with respect to each other. It is interesting to notice that the thinkers of the middle ages did not miss this point, and discussed whether we can say that the stars rotate around the Earth, rather than being the Earth that rotates under the fixed stars. Buridan concluded that, on ground of reason, in no way one view is more defensible than the other. For Descartes, who writes, of course, after the great Copernican divide, the Earth is not anymore the center of the Universe and cannot offer a naturally preferred definition of stillness. According to malignants, Descartes, fearing the Church and scared by what happened to Galileo’s stubborn defense of the idea that “the Earth moves”, resorted to relationalism, in Le Monde, precisely to be able to hold Copernicanism without having to commit himself to the absolute motion of the Earth!

Relationalism, namely the idea that motion can be defined only in relation to other objects, should not be confused with Galilean relativity. Galilean relativity is the statement that “rectilinear uniform motion” is a priori indistinguishable from stasis. Namely that velocity (but just velocity!), is relative to other bodies. Relationalism holds that any motion (however zigzagging) is a priori indistinguishable from stasis. The very formulation of Galilean relativity requires a nonrelational definition of motion (“rectilinear and uniform” with respect to what?).

Newton took a fully different course. He devotes much energy to criticise Descartes’ relationalism, and to introduce a different view. According to him, space exists. It exists even if there are no bodies in it. Location of an object is the part of space that the object occupies. Motion is change of location. Thus, we can say whether an object moves or not, irrespectively from surrounding objects. Newton argues that the notion of absolute motion is necessary for constructing mechanics. His famous discussion of the experiment of the rotating bucket in the Principia is one of the arguments to prove that motion is absolute.

This point has often raised confusion because one of the corollaries of Newtonian mechanics is that there is no detectable preferred referential frame. Therefore the notion of absolute velocity is, actually, meaningless, in Newtonian mechanics. The important point, however, is that in Newtonian mechanics velocity is relative, but any other feature of motion is not relative: it is absolute. In particular, acceleration is absolute. It is acceleration that Newton needs to construct his mechanics; it is acceleration that the bucket experiment is supposed to prove to be absolute, against Descartes. In a sense, Newton overdid a bit, introducing the notion of absolute position and velocity (perhaps even just for explanatory purposes?). Many people have later criticised Newton for his unnecessary use of absolute position. But this is irrelevant for the present discussion. The important point here is that Newtonian mechanics requires absolute acceleration, against Aristotle and against Descartes. Precisely the same does special relativistic mechanics.

Similarly, Newton introduced absolute time. Newtonian space and time or, in modern terms, spacetime, are like a stage over which the action of physics takes place, the various dynamical entities being the actors. The key feature of this stage, Newtonian spacetime, is its metrical structure. Curves have length, surfaces have area, regions of spacetime have volume. Spacetime points are at fixed distance the one from the other. Revealing, or measuring, this distance, is very simple. It is sufficient to take a rod and put it between two points. Any two points which are one rod apart are at the same distance. Using modern terminology, physical space is a linear three-dimensional (3d) space, with a preferred metric. On this space there exist preferred coordinates xi, i = 1,2,3, in terms of which the metric is just δij. Time is described by a single variable t. The metric δij determines lengths, areas and volumes and defines what we mean by straight lines in space. If a particle deviates with respect to this straight line, it is, according to Newton, accelerating. It is not accelerating with respect to this or that dynamical object: it is accelerating in absolute terms.

Special relativity changes this picture only marginally, loosing up the strict distinction between the “space” and the “time” components of spacetime. In Newtonian spacetime, space is given by fixed 3d planes. In special relativistic spacetime, which 3d plane you call space depends on your state of motion. Spacetime is now a 4d manifold M with a flat Lorentzian metric ημν. Again, there are preferred coordinates xμ, μ = 0, 1, 2, 3, in terms of which ημν = diag[1, −1, −1, −1]. This tensor, ημν , enters all physical equations, representing the determinant influence of the stage and of its metrical properties on the motion of anything. Absolute acceleration is deviation of the world line of a particle from the straight lines defined by ημν. The only essential novelty with special relativity is that the “dynamical objects”, or “bodies” moving over spacetime now include the fields as well. Example: a violent burst of electromagnetic waves coming from a distant supernova has traveled across space and has reached our instruments. For the rest, the Newtonian construct of a fixed background stage over which physics happen is not altered by special relativity.

The profound change comes with general relativity (GTR). The central discovery of GR, can be enunciated in three points. One of these is conceptually simple, the other two are tremendous. First, the gravitational force is mediated by a field, very much like the electromagnetic field: the gravitational field. Second, Newton’s spacetime, the background stage that Newton introduced introduced, against most of the earlier European tradition, and the gravitational field, are the same thing. Third, the dynamics of the gravitational field, of the other fields such as the electromagnetic field, and any other dynamical object, is fully relational, in the Aristotelian-Cartesian sense. Let me illustrate these three points.

First, the gravitational field is represented by a field on spacetime, gμν(x), just like the electromagnetic field Aμ(x). They are both very concrete entities: a strong electromagnetic wave can hit you and knock you down; and so can a strong gravitational wave. The gravitational field has independent degrees of freedom, and is governed by dynamical equations, the Einstein equations.

Second, the spacetime metric ημν disappears from all equations of physics (recall it was ubiquitous). At its place – we are instructed by GTR – we must insert the gravitational field gμν(x). This is a spectacular step: Newton’s background spacetime was nothing but the gravitational field! The stage is promoted to be one of the actors. Thus, in all physical equations one now sees the direct influence of the gravitational field. How can the gravitational field determine the metrical properties of things, which are revealed, say, by rods and clocks? Simply, the inter-atomic separation of the rods’ atoms, and the frequency of the clock’s pendulum are determined by explicit couplings of the rod’s and clock’s variables with the gravitational field gμν(x), which enters the equations of motion of these variables. Thus, any measurement of length, area or volume is, in reality, a measurement of features of the gravitational field.

But what is really formidable in GTR, the truly momentous novelty, is the third point: the Einstein equations, as well as all other equations of physics appropriately modified according to GTR instructions, are fully relational in the Aristotelian-Cartesian sense. This point is independent from the previous one. Let me give first a conceptual, then a technical account of it.

The point is that the only physically meaningful definition of location that makes physical sense within GTR is relational. GTR describes the world as a set of interacting fields and, possibly, other objects. One of these interacting fields is gμν(x). Motion can be defined only as positioning and displacements of these dynamical objects relative to each other.

To describe the motion of a dynamical object, Newton had to assume that acceleration is absolute, namely it is not relative to this or that other dynamical object. Rather, it is relative to a background space. Faraday, Maxwell and Einstein extended the notion of “dynamical object”: the stuff of the world is fields, not just bodies. Finally, GTR tells us that the background space is itself one of these fields. Thus, the circle is closed, and we are back to relationalism: Newton’s motion with respect to space is indeed motion with respect to a dynamical object: the gravitational field.

All this is coded in the active diffeomorphism invariance (diff invariance) of GR. Active diff invariance should not be confused with passive diff invariance, or invariance under change of coordinates. GTR can be formulated in a coordinate free manner, where there are no coordinates, and no changes of coordinates. In this formulation, there field equations are still invariant under active diffs. Passive diff invariance is a property of a formulation of a dynamical theory, while active diff invariance is a property of the dynamical theory itself. A field theory is formulated in manner invariant under passive diffs (or change of coordinates), if we can change the coordinates of the manifold, re-express all the geometric quantities (dynamical and non-dynamical) in the new coordinates, and the form of the equations of motion does not change. A theory is invariant under active diffs, when a smooth displacement of the dynamical fields (the dynamical fields alone) over the manifold, sends solutions of the equations of motion into solutions of the equations of motion. Distinguishing a truly dynamical field, namely a field with independent degrees of freedom, from a nondynamical filed disguised as dynamical (such as a metric field g with the equations of motion Riemann[g]=0) might require a detailed analysis (for instance, Hamiltonian) of the theory. Because active diff invariance is a gauge, the physical content of GTR is expressed only by those quantities, derived from the basic dynamical variables, which are fully independent from the points of the manifold.

In introducing the background stage, Newton introduced two structures: a spacetime manifold, and its non-dynamical metric structure. GTR gets rid of the non-dynamical metric, by replacing it with the gravitational field. More importantly, it gets rid of the manifold, by means of active diff invariance. In GTR, the objects of which the world is made do not live over a stage and do not live on spacetime: they live, so to say, over each other’s shoulders.

Of course, nothing prevents us, if we wish to do so, from singling out the gravitational field as “the more equal among equals”, and declaring that location is absolute in GTR, because it can be defined with respect to it. But this can be done within any relationalism: we can always single out a set of objects, and declare them as not-moving by definition. The problem with this attitude is that it fully misses the great Einsteinian insight: that Newtonian spacetime is just one field among the others. More seriously, this attitude sends us into a nightmare when we have to deal with the motion of the gravitational field itself (which certainly “moves”: we are spending millions for constructing gravity wave detectors to detect its tiny vibrations). There is no absolute referent of motion in GTR: the dynamical fields “move” with respect to each other.

Notice that the third step was not easy for Einstein, and came later than the previous two. Having well understood the first two, but still missing the third, Einstein actively searched for non-generally covariant equations of motion for the gravitational field between 1912 and 1915. With his famous “hole argument” he had convinced himself that generally covariant equations of motion (and therefore, in this context, active diffeomorphism invariance) would imply a truly dramatic revolution with respect to the Newtonian notions of space and time. In 1912 he was not able to take this profoundly revolutionary step, but in 1915 he took this step, and found what Landau calls “the most beautiful of the physical theories”.

Activists’ Position on New Development Bank, Especially in the Wake of 2nd Annual Meetings Held at New Delhi (31st March – 2nd April). Part 1.


This is an uncut version and might differ largely from the Declaration which the Civil society Organizations put up. It is also inspired by inputs from the Goa Declaration. So, here goes:

Peoples’ Forum on BRICS is a forum of peoples’ movements, activists, trade unions, national-level networks and CSOs. We intend to win our demands for social, economic and environmental justice. We heard testimonies confirming that the BRICS countries and corporations are reinforcing the dominant neoliberal, extractivist paradigm. Negative trends in the areas of global and local politics, and on issues of economics, environment, development, peace, conflict and aggressive nationalism, or social prejudice based on gender, race, caste, sexual orientation are not being reversed by the BRICS, but instead are often exacerbated. The BRICS speak of offering strong alternatives to the unfair North-dominated regimes of trade, finance, investment and property rights, climate governance, and other multilateral regimes. But on examination, we find these claims unconvincing.The victories we have won already on multiple fronts – such as halting numerous multinational corporations’ exploitation, gaining access to essential state services, occupying land and creating agricultural cooperatives,  and generating more humane values in our societies – give us momentum and optimism.

Our experience with other Multilateral Development Banks in the past have had bitter experiences with their involvement leaving a trail of destruction and irreparable damage involving devastation of the ecologies, forced eviction and displacement, inadequate policies of rehabilitation and resettlement, catalyzing loss of livelihoods and responsible for gross human rights violations. Despite having redress mechanisms, these MDBs have proven to carry forward their neoliberal agenda with scant respect for environment and human rights. Not only have their involvement resulted in the weakening of public institutions on one hand, their have consciously incorporated sharing the goods with private players and furthering their cause under the name of growth-led development, ending extreme poverty and sharing prosperity on the other. Moreover, with Right to Dissemination of Information forming one of the pillars of these MDBs, concerns of transparency and accountability are exacerbated with a dearth of information shared, inadequate public consultations and an absolute lack of Parliamentary Oversight over their involvement in projects and at policy-levels. There are plenty of examples galore with privatizing basic amenities like drinking water and providing electricity that have backfired, but nevertheless continued with. In other words, MDBs have stripped the people of the resources that commons.

The Forum views the emergence of New Development Bank in the context of:

  1. Threat to Democracy with an upsurge of right-wing nationalism, not only in BRICS, but also beyond on the global scale.
  2. As a result of this threat, state repression is on an upswing and aggravated under different norms, growth-led development being one among them.
  3. Widespread ecological destruction, with catastrophic rates of species loss, pollution of land and air, freshwater and ocean degradation, and public health threats rising, to which no BRICS country is immune.
  4. The precarious health of the economy and continuing financial meltdown, reflected in the chaos that several BRICS’ stock and currency markets have been facing, as well as in our countries’ vulnerability to crisis-contagion if major European banks soon fail in a manner similar to the US-catalyzed meltdown in 2008-09.
  5. The longer-term crisis of capitalism is evident in the marked slowdown in international trade and in declining global profit rates, especially evident in the three BRICS countries (South Africa, Russia and Brazil) which have negative or negligible GDP growth.
  6. Addition to commodity crashes, one cause of the economic crisis is the deregulatory, neoliberal philosophy adopted by BRICS governments, which puts corporate property rights above human and environmental rights; in the guise of development.
  7. The new generation of Bilateral Trade and Investment Treaties will potentially have adverse impacts on lives and livelihoods of people across the BRICS and their hinterlands, and need complete rethinking.
  8. The world’s workers are losing rights, farmers are suffering to the point of suicide, and labour casualisation is rampant in all our countries, with the result that BRICS workers are engaged in regular protest, including the strike by 180 million Indian workers which inspired the world on 2 September 2016.
  9. The social front, the threat to our already-inadequate welfare policies is serious, especially in Brazil’s coup regime but also across the BRICS where inadequate social policies are driving people on the margins to destitution.
  10. 10.Patriarchy and sexual violence, racism, communalism, caste discrimination, xenophobia and homophobia run rampant in all the BRICS, and because these forces serve our leaders’ interests, they are not addressing the structural causes, perpetuating divide-and-rule politics, and failing to dissuade ordinary people from contributing to oppression.

New Development Bank calls itself Green. However, the Bank is shrouded under a veil of secrecy. The website of the Bank lacks information about its activities to the extent that more than official records, one has to rely on secondary and tertiary sources of information. Not that such information isn’t forthcoming officially, it is the nature of unproven, untested environmental and social safeguards that is the point of contentious concerns for the communities who might adversely impacted by the projects financed by the Bank in their backyards. Unlike the World Bank and the Asian Development Bank, which somewhat robust safeguards to be followed and grievance redress mechanisms (not discounting sometimes questionable efficacies though), the NDB is yet to draft any such operational guidelines and redressal. Although speculative at large, such an absence could be well off the mark in meeting established benchmarks. Due to the lack of such mechanisms, communities may face threats of displacement, evictions, ecological destruction, loss of livelihoods, and severe curtailment of basic rights to life. These issues have recurred for decades due to projects funded by other multilateral development banks. Moreover, as a co-financier with other development institutions, the intensity of NDB’s seriousness on the objectives of promoting transparency, accountability and probity stands questioned. Furthermore, the NDB intends to be “fast, flexible and efficient”, without sacrificing quality. The Bank will use various financial instruments to ‘efficiently’ meet the demands of member states and clients. This is where things could get a little murkier, as NDB too has agendas of economic development dominating social and political developments, and the possibilities of statistical number jugglery to establish the supremacy of the ‘gross economic development’ sometimes trampling on human rights and environmental concerns. Consequently, the economic measures taken on many occasions forgo the human capital in a relentless pursuit of development agenda.

NDB could likely put issues concerning the marginalized on the back-burner in its accelerated economic means without justifying the ends. Whatever be the underlying philosophy of development finance, questions of sustainability from both social and ecological perspective should always be decided along with genuinely informed peoples’ participation. This is possible only when the information is transparently disseminated and there are measures for qualifying accountability rather than quantifying it. Furthermore, the NDB seems to have learnt no lessons from other MDBs with not only an absence of safeguards and dependency on country systems, but with all the more reliance on national development financial institutions which are liable to be relaxed in specific cases. The NDB has not engaged with the people directly and its engagement with the CSOs is a farce considering that there is massive absence of communities, marginalized groups, indigenous peoples who are likely to face the brunt of its investments. Free Prior and Informed Consent (FPIC) does not even exist in its dictionary. Adding to the woes is the accelerated pace of investing in projects without the policies being in place.

Everywhere that people’s movements have made alternative demands – such as democracy, peace, poverty eradication, sustainable development, equality, fair trade, climate justice – the elites have co-opted our language and distorted our visions beyond recognition. While we criticize the way world power is created and exercised, the BRICS leaders appear to simply want power sharing and a seat at the high table. For example, the BRICS New Development Bank is working hand-in-glove with the World Bank; the Contingent Reserve Arrangement empowers the International Monetary Fund; and the Asian Infrastructure Investment Bank serves mainly corporate interests – and all these financial institutions, despite their rhetoric of transformation, are opaque and non-transparent to people in BRICS countries, with no accountability mechanisms or space for meaningful participation by our movements. We have raised constructive critiques of BRICS in our plenaries and workshops. But beyond the analysis, we understand that only people’s power and activism, across borders, can make change. This Forum has found many routes forward for cross-cutting BRICS internationalism on various issues. We intend to win our demands for social, economic and environmental justice. The victories we have won already on multiple fronts – such as halting numerous multinational corporations’ exploitation, gaining access to essential state services, occupying land and creating agricultural cooperatives,  and generating more humane values in our societies – give us momentum and optimism.



One of the ways in which Freud was able to reveal repressed unconscious representations in discourse was through a technique popularly known as “the talking cure”. Coined by “Anna O” – a patient of Josef Breuer, Freud’s family doctor – the talking cure was considered by Freud to be effective in the treatment of hysteria. The technique, not unlike the notion of “free association”, requires the patient to say out loud whatever comes to her/his mind no matter how insignificant or superficial it may seem. By encouraging the patient to concentrate on putting neurotic or psychotic experiences into words, the uninterrupted narrative flow allows the psychoanalyst to reconstruct the patient’s unconscious mind. Focusing on unconscious representations revealed during discourse, the psychoanalyst is able to perceive lapsus or other manifestations of the unconscious which may escape the patient’s field of perception. At the discretion of the psychoanalyst, these unconscious representations are in turn brought to the patient’s attention who will ideally be able to understand the root of an undesired behavior. According to Freud, becoming familiar with the exact nature of these neurotic and psychotic behaviors makes it possible for the patient to suppress them.

The success of the talking cure, also known as the cathartic method, depends on the patient’s ability to put thoughts into words through the free assembly of signifiers. Through extensive research on the connection between the spoken word and the idea it represented, Freud argued that the organization of words, as well as their subsequent verbalization, have a direct link not only with cognition, but also with kinesthetics. In their analysis of the case of “Anna O.” – a patient of Breuer suffering from acute hysteria – both Freud and Breuer recognized the therapeutic benefits of the cathartic method. During the course of her hysteria, the patient essentially repressed the anguish of her father’s death into the unconscious mind, the cathexis of which resurfaced as a series of somatic manifestations. The patient’s symptoms, ranging from partial paralysis to severe coughing, completely disappeared toward the final phases of her treatment, much to the surprise of Freud and Breuer. They later attributed the patient’s cure to her verbalized reenactment of emotionally charged scenes associated with her father’s death, in the same manner as Aristotle remarked on the soothing effects of catharsis.

Further elaborating on Freud’s relationship between thoughts and words, Lacan perceived the unconscious mind. as being comprised of individual signifiers. Combining Saussurian linguistics and Freudian psychoanalysis, Lacan’s perception of the unconscious mind expounded on the ‘word-presentations’ mentioned by Freud in The Ego and the Id. Whereas Freud conceived the unconscious mind as containing “thing-presentations” that could be verbalized in the conscious mind, only by their subsequent passage through the pre-conscious, Lacan demonstrated that these “thing-presentations” already behave like signifiers without first having to filter through the pre-conscious. Lacan points out that the unconscious is manifested not only in speech through unconscious lapsus, but also in dreams, qualified by Freud as “the via regia to the unconscious”.

Because dreams both contain verbal cues and take on characteristics of linguistic tropes such as metaphor and metonymy, Lacan reasons that the unconscious must be structured like a language. To support this theory, he likens metaphor and metonymy to two functions of Freud’s dream-work: condensation and displacement, respectively. According to Lacan, metaphor behaves like condensation in that a signifier belonging to a particular signifying chain can be substituted with a new signifier from a different signifying chain in order to be reassigned a new meaning. Thus, metaphor appears both in narration and in dreams when a signifier-word is attributed a meaning other than that which is normally associated with it. In this way, condensation acts as a censoring agent to protect the ego from images, drives or impulses that it has repressed. Closely related to metonymy, dreams can also be censored through displacement. Instead of compressing images, drives or impulses into a metaphor as is the case with condensation, displacement disguises unconscious representations by replacing a repressed signifier in a signifying chain with another signifier from the same chain. This implies that the signifier that has been replaced in the signifying chain is related to the new signifier, as is the case of metonymy which uses only one part of a thing to describe the whole thing.

It would appear that, like language, the unconscious is governed by the relationship between individual units, in much the same way that words are governed by the rules of grammar and tropes to create meaning. In this respect, not only are unconscious and conscious signifiers similar to one another, but Freud’s cathartic method further corroborates their equivalence. With the assistance of a psychoanalyst, the “talking cure” brings unconscious drives, impulses and the images they create to the conscious realm through psychic discharge, which in the context of psychoanalysis, takes on the form of verbalized discourse. Instead of remaining confined to the unconscious and surfacing in unexpected or undesired ways through psychotic or neurotic behaviors, unconscious cathexes are channeled into language which, as Freud pointed out in “Words and Things”, is closely related to somatic activity. If unconscious cathexes can be converted into speech instead of into debilitating behaviors, then the connection between elements of the unconscious and those of the conscious can be clearly established.

But, for Freud, art is (as is love) an attenuated and inhibited form of sexuality that has a “mildly intoxicating quality of feeling.” The full power of human affects is exhausted and satisfied only in sexuality, “the prototype of all happiness.” For Lacan, the deepest passions are not localized or limited to genital sexuality, but engage the entire corporeal being in many, unpredictable forms of jouissance. Art is a way into jouissance. By doing violence to its own structural and meaning-making properties, art bewilders, perplexes, shocks, or enraptures, causing a “resonating of the body” that the speaking being (‘parlêtre’) wants and enjoys, even at the price of pain or anxiety. It has techniques and ways of making interventions that psychoanalysis can perhaps adapt for producing an encounter in the analysand with his or her own wordless real. By contrast, though Freud praised art for preceding psychoanalysis in understanding our psychic constitution, he did not see it as having any kind of direct application or usefulness for analytic practice. For the late Lacan, psychoanalysis is no longer the Freudian “talking cure” but a search for new paths to accomplish a kind of tuning of the jouissance that underlies all thought and discourse.