Antonio Quinet Maria Angélica Peixoto Nildo Viana Raimundo Lima
Psicanálise, Capitalismo e Cotidiano
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Antonio Quinet Maria Angélica Peixoto Nildo Viana Raymundo Lima
Psicanálise, Capitalismo e Cotidiano
Edições Germinal
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© Todos os Direitos Reservados para esta edição à Edições Germinal Capa: Nildo Viana Edições Germinal Goiânia – Goiás 2002
Edições Germinal
http://www.edicoesgerminal.hpg http://www.edicoesgerminal.hpg.com.br/ .com.br/
[email protected] Caixa Postal 10006 CEP 74025-970 Goiânia - Goiás
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Índice Apresentação
07
Universo Psíquico Psíqui co e Reprodução do Capital
09
Nildo Viana Normalidade, Excepcionalidade Excepcionalidade e Capitalismo
25
Maria Angélica Peixoto A Ciência Psiquiátrica Psiquiátri ca nos Discursos da Contemporaneidade Contemporaneid ade
31
Antonio Quinet Crítica Crític a do Gozo Capitali sta
39
Raymundo Lima Super-Heróis, Super-Herói s, Axiologia e Inconsciente Inconsci ente Coletivo
43
Nildo Viana As Novas Formas do Sintoma na Medicina Medicin a
61
Antonio Quinet O Significado do Natal
68
Nildo Viana O Tempo da Saturação
73
Raymundo Lima Psicanálise Psican álise dos Filmes de Terror
Nildo Viana
76
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Sobre os Autores: Antônio Quinet – Psiquiatra, psicanalista, Doutor em Filosofia pela
Universidade Paris VIII, membro da Escola de Psicanálise do Campo Lacaniano, professor do Instituto de Psiquiatria da UFRJ, autor de As 4+1 Condições da Análise (Rio de Janeiro, Jorge Zahar), Teoria e Clínica da Psicose (Forense Universitária), A Descoberta do Inconsciente – Do Desejo ao Sintoma (Rio de Janeiro, Jorge Zahar) e Um Olhar a Mais – Ver e Ser visto na Psicanálise (Rio de Janeiro, Jorge Zahar). Maria Angélica Peixoto – Socióloga, Especialista em Aprendizagem e
Diferenças/UFG; Mestre em Sociologia/UnB; Professora da Universidade Católica de Goiás; Autora do Livro Inclusão ou Exclusão? O Dilema da Educação Especial (Goiânia, Edições Germinal, 2002) e de artigos em revistas e coletâneas. Nildo Viana – Graduado em Ciências Sociais, Especialista e Mestre em
Filosofia, Mestre em Sociologia/UnB; Doutor em Sociologia/UnB. Professor da Universidade Estadual de Goiás e autor de diversos artigos e livros, entre os quais Escritos Metodológicos de Marx (Goiânia, Edições Germinal, 1998/2001); A Questão da Causalidade nas Ciências Sociais (Goiânia, Edições Germinal, 2001); A Filosofia e Sua Sombra (Goiânia, Edições Germinal, 2000); Inconsciente Coletivo e Materialismo Histórico (Goiânia, Edições Germinal, 2002); Violência Urbana: A Cidade Como Espaço Gerador de Violência (Goiânia, Edições Germinal, 2002). Raymundo Lima – Graduado em Psicologia em 1980, Mestre em Psicologia
Escolar (1985). Professor do Depto. de Fundamentos de Educação, na área de Metodologia e Técnica de Pesquisa, da Universidade Estadual de Maringá. Atualmente cursa o Doutorado em Educação pela Universidade de São Paulo Pensamento em Psicanálise, licenciado da (USP). Segue a linha de pesquisa Pensamento Biblioteca Freudiana de Curitiba – Centro de Psicanálise. Em Maringá, é fundador do grupo Ato: Transmissão em Psicanálise, onde também escreve, mensalmente, assuntos sobre Psicanálise, Educação e Sociedade no jornal local ( Maringá Missão – da Arquidiocese) e no Site: www.espacoacademico.com.br
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Apresentação O mundo contemporâneo traz a marca do existente em crise e do novo existente em germe, mas ainda-não-existente. Existe uma crise? Na verdade, a crise apenas nos ronda, está esboçada. Sabemos dela pelos sinais que nos envia. Os sinais da crise apontam para a necessidade de repensar a sociedade existente, repensar o capitalismo, que muitos haviam falado do seu triunfo definitivo e de sua insuperabilidade. Mas pensar hoje o capitalismo significa pensar não só o modo de produção capitalista e seu desenvolvimento mas também seu cotidiano, sua reprodução, suas contradições, suas minúcias, seus sinais e sintomas. Daí a importância dos artigos aqui presentes, abordando tais elementos e realizando uma avaliação do mundo em que vivemos. Mas que sinais são estes? Os sinais da crise, que nos ronda, podem ser vistos no processo de produção, de distribuição, de reprodução do capitalismo e no nosso cotidiano. A destruição ambiental em escala nunca vista antes na história da humanidade começa a mostrar seus efeitos nefastos, sendo um dos sinais do qual falamos. Apesar das denúncias da destruição ambiental e dos seus efeitos concretos sobre parte da população, nada se faz para impedir a deterioração geral do meio ambiente, demonstrando que a racionalidade do capitalismo gera a irracionalidade dos seres humanos, isto é, a dinâmica do capitalismo produz seres humanos que realizam sua autodestruição ou deixam que outros o façam sem agir e lutar contra isto. A falta de percepção da realidade, onde os seres humanos se refugiam no mundo imaginário, seja o da virtualidade e das ilusões da informática, seja no mundo das drogas ou das finanças, é apenas outro sinal de uma sociedade que se deteriora ao transformar o artificial em mediação geral das relações sociais, o que faz os indivíduos não darem mais conta de distinguir entre o real e o imaginário, entre a determinação e o determinado. Os problemas psíquicos (que recebem os nomes da moda, de acordo com a classificação dos especialistas, produtores e reprodutores do mercado consumidor composto
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configuração da organização do trabalho e das relações de trabalho marcadas pelo aumento da exploração e uso de “métodos secundários de exploração capitalista”, a supremacia do neoliberalismo e da ideologia do mercado enquanto regulador absoluto das relações sociais. Milhares de outros sinais do tempo poderiam ser colocados, mas bastam estes para se ver que algo está acontecendo e que o resultado deste processo poderá ser o caos ou uma nova sociedade. Como explicar estes sinais? A psicanálise assume um papel importante para explicar alguns destes sinais. Ela consegue revelar o que muitas ideologias ocultam, inclusive a irracionalidade das ações humanas num mundo destrutivo, ou melhor, auto-destrutivo. Assim, os textos aqui presentes apontam para uma melhor compreensão de aspectos do capitalismo e do cotidiano através de um conjunto de artigos e análises que bebem na fonte da psicanálise, através de uma pluralidade de contribuições. No artigo Universo Psíquico e Reprodução do Capital temos uma visão geral do modo de produção capitalista e seus efeitos sobre a mentalidade dos indivíduos. Já em Normalidade, Excepcionalidade e Capitalismo temos uma visão que coloca em questão a idéia de normalidade e a produção capitalista de “normais” e “anormais”, bem como dos efeitos sobre os “excepcionais”. Em A Ciência Psiquiátrica e Os Discursos da Contemporaneidade temos a relação instituída entre o discurso capitalista e o discurso psiquiátrico, revelando as fontes da ideologia científica nesta área do saber. Em Crítica ao Gozo Capitalista temos a análise de como o capitalismo cria um gozo artificial, consumista, e a visão do seu caráter ilusório. Os demais artigos tratam de temáticas do cotidiano de forma crítica: Super-Heróis, Axiologia e Inconsciente Coletivo aborda estes seres das revistas em quadrinhos como expressão dos valores dominantes e ao mesmo tempo do desejo coletivo de liberdade, revelando seu caráter contraditório; As Novas Formas de Sintoma na Medicina mostra a relação entre medicina e capitalismo, mostrando elementos nem sempre perceptíveis em tal relação; O Significado do Natal mostra a mercantilização do natal e no seu efeito de produção de desejo inautêntico e de pseudestesia coletiva de alegria; O Tempo da Saturação também aborda a questão da mercantilização do natal e o relaciona com o tempo e sua percepção; Psicanálise dos Filmes de Terror busca descobrir a
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Universo Psíquico e Reprodução do Capital Nildo
Viana
“O coração faz revoluções, a cabeça reformas; a cabeça põe as coisas em posição, o coração põenas em movimento. Mas só onde existe movimento, efervescência, paixão, sangue, sensibilidade, aí reside também o espírito.” Ludwig Feuerbach
A sociedade capitalista se fundamenta na exploração e alienação de milhões de seres humanos. No entanto, tal sociedade vem se reproduzindo durante séculos. Sem dúvida, existe aqueles que resistem, lutam. As lutas operárias do século 19 e 20 demonstraram que existe um potencial revolucionário adormecido que em momentos de crise despertam. No entanto, a reprodução do capitalismo é o cotidiano, o permanente. Quais são os elementos que permitem a reprodução da dominação do capital? Existem vários elementos, mas aqui iremos destacar o universo psíquico, especialmente a mentalidade, como um dos mais importantes destes elementos. Obviamente que o conceito de mentalidade está relacionado com outros conceitos, tais como os de inconsciente, repressão, sociabilidade, entre outros, pois aqui se trata de pensar a reprodução do capital a partir de uma análise marxista, assimilando a contribuição da psicanálise, o que nos leva a não isolar – o que seria um procedimento ideológico – os aspectos da realidade, que estão inseridos numa totalidade concreta. Assim, iremos analisar a relação entre universo psíquico e reprodução do capital a partir das
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secundários; das forças herdadas, ‘constitucionalmente determinadas’, e das adquiridas; da realidade psicossomática e da externa. Essa construção dualista continua a prevalecer mesmo na posterior topologia tripartida do id, ego e superego; os elementos intermediários e ‘sobrepostos’ tendem para os dois pólos. encontram sua mais impressionante expressão nos dois princípios básicos que governam o aparelho mental: o princípio de prazer e o princípio de realidade”1.
Para Freud, a satisfação das necessidades necessidades humanas só pode ser ser realizada através do controle sobre a natureza. Este controle se realiza por intermédio do trabalho e isto faz com que toda civilização realize uma coerção ao trabalho e a repressão aos instintos. Segundo Freud: “Expressando-o de modo sucinto, existem duas características humanas muito difundidas, responsáveis pelo fato de os regulamentos da civilização só poderem ser mantidos através de certo grau de coerção, a saber, que os homens não são espontaneamente amantes do trabalho e que os argumentos não tem valia alguma contra suas paixões”2.
Portanto, a dicotomia entre princípio de prazer e princípio de realidade surge devido as condições de produção e reprodução da vida material pressionarem os indivíduos para que trabalhem e renunciem aos seus instintos. Posteriormente, Freud utiliza os conceitos de id, ego e superego para analisar o aparelho mental. No id reside os “instintos orgânicos” de um indivíduo, expressões do instinto de Eros e do instinto de destrutividade3. No ego, realiza-se realiza-se a percepção consciente e é dirigido por por considerações de segurança. O ego realiza uma mediação entre o id e o mundo externo. Isto, entretanto, só ocorre até, aproximadamente, a idade de cinco anos, pois nesta época ocorre uma mudança: “Uma parte do mundo externo foi, pelo menos parcialmente, abandonada como objeto e foi, por identificação, incluída no ego, tornando-se assim parte integrante do mundo interno. Esse novo agente psíquico continua a efetuar as funções que até então haviam sido desempenhadas pelas pessoas do mundo externo: ele observa o ego, dá-lhe ordens, julga-o e ameaça-o com punições, exatamente
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nos damos conta dele, em suas funções judiciárias, como nossa consciência. É impressionante que o superego freqüentemente demonstre uma severidade para a qual nenhum modelo foi fornecido pelos pais reais, e, ademais, que chame o ego a prestar contas não apenas de suas ações, mas igualmente dos seus pensamentos e intenções não executadas, das quais o superego parece ter conhecimento”4.
É esta introjeção da “razão” e da “racionalidade” submetida ao princípio de realidade que é denunciada por Marcuse: “Sob o princípio de realidade, o ser humano desenvolve a função da razão: aprende a ‘examinar’ a realidade, a distinguir entre bom e mau, verdadeiro e falso, útil e prejudicial. O homem adquire as faculdades de atenção, memória e discernimento. Torna-se um sujeito consciente, pensante, equipado para uma racionalidade que lhe é imposta de fora. Apenas um modo de atividade mental é ‘separado’ da nova organização do aparelho mental e conserva-se livre do domínio do princípio de realidade: é a fantasia, que está ‘protegida das alterações culturais’ e mantém-se vinculada ao princípio de prazer. Em tudo o mais, o aparelho mental está efetivamente subordinado ao princípio de realidade” 5.
Portanto, a relação entre princípio de prazer e princípio de realidade é fundamental para se compreender o funcionamento do universo psíquico do indivíduo. Acontece que a teoria de Freud e o “complemento” de Marcuse apresentam alguns equívocos que devem ser colocados. Marcuse demonstrou que a concepção freudiana do princípio de realidade é conservadora. Freud, ao considerar eterna a luta pela existência, o que significa que o princípio de prazer e o princípio de realidade são inconciliáveis e que a repressão aos instintos é insuperável, acaba realizando uma racionalização da sociedade repressiva. Segundo Marcuse, o desenvolvimento tecnológico abre perspectivas para a superação da “luta pela existência” e para a plena satisfação das necessidades. Além disso, Marcuse busca “extrapolar” os conceitos freudianos e acrescenta os conceitos de “mais-repressão”, que são as restrições requeridas pela dominação social, e de “princípio de desempenho”, que é a forma histórica predominante do princípio de realidade
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para se perpetuar a espécie humana é apenas citada mas não é fundamentada. Que instintos essa repressão atinge? E, se estes instintos são reprimidos, eles não povoarão o inconsciente e assim se perpetuará o antagonismo entre princípio de prazer e princípio de realidade? Não existe algo como uma “repressão básica” mas sim uma humanização de “instintos”, o que significa uma alteração apenas na forma de sua realização e não sua supressão ou repressão (ou mesmo “modificação”, como diz Marcuse). O conceito de “mais-repressão” só tem valor se for compreendido como uma “repressão excedente”, que é uma repressão intensiva, ou seja, superior à vivida pela maioria das pessoas numa determinada sociedade e que excede a capacidade humana de suportá-la sem provocar danos psíquicos6. A definição marcuseana do princípio de realidade na sociedade capitalista como “princípio de desempenho”, que é identificado com o “trabalho alienado”, é produto de uma confusão. O trabalho alienado não é um “princípio” e sim uma realidade, ou seja, é o próprio desempenho ou realidade e não um princípio introjetado pelo indivíduo em sua consciência. A confusão de Marcuse tem como base sua aceitação acrítica da teoria freudiana. A civilização executaria o papel de coagir os seres humanos ao trabalho e realizar a repressão sexual. Em primeiro lugar, os seres humanos não são coagidos apenas ao trabalho; em segundo lugar, a repressão não é apenas da sexualidade; em terceiro lugar, nem todos os seres humanos são coagidos ao trabalho, pois em certas sociedades ou períodos históricos as
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Por conseguinte, se negamos a definição marcuseana do princípio de realidade estabelecido pela sociedade capitalista (o princípio de desempenho), então devemos apresentar uma concepção alternativa do princípio repressivo de realidade da sociedade burguesa. Se tal princípio é a introjeção no universo psíquico (não utilizamos o conceito freudiano de “aparelho” porque ele é produto de uma analogia que impõe limites à realidade que busca expressar) do indivíduo de uma realidade, a nossa tarefa é descobrir que realidade é essa que é i ntrojetada. O modo de produção capitalista cria uma sociedade competitiva. Esta competição está presente entre os capitais individuais, que impulsiona a acumulação de capital, e entre os trabalhadores que lutam pelo emprego de sua força de trabalho. A competição se generaliza em toda a sociedade e ultrapassa os marcos da produção para chegar até as relações de distribuição e ao conjunto das relações sociais. Tal como colocou E. Fromm: “O funcionamento econômico do mercado repousa sobre a competição de muitos indivíduos que querem vender suas mercadorias no mercado correspondente, assim como o seu trabalho ou os seus serviços no mercado de trabalho e de personalidade. Esta necessidade necessid ade econômica de competição conduziu, especialmente na segunda metade do século 19, a uma atitude cada vez mais competitiva, competit iva, caráctereologicamente caráctereologicame nte falando. O indivíduo se sentia compelido pelo desejo de ultrapassar o seu competidor, com o que
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mercadorias e com o desenvolvimento capitalista tudo passa a ser medido pelo seu valor de troca, inclusive as pessoas. Embora isto não ocorra diretamente, as pessoas passam a ser avaliadas não pelo que são e sim pelo que possuem. Simultaneamente, as pessoas interiorizam isto e passam a se avaliar pelo que possuem e não pelo que são9. Se as pessoas passam a ser avaliadas pelo que possuem, então o consumismo desenfreado será incentivado tanto pela competição social quanto pela compulsão automática pelo ter como satisfação substitutiva à repressão repr essão das potencialidades humanas realizadas pela sociedade capitalista. A burocratização das relações sociais é provocada pelo desenvolvimento do modo de produção capitalista que aumenta a intervenção estatal, expande o setor de serviços, serviços, desenvolve a “sociedade “sociedade civil organizada” e expande expande o domínio burocrático nas empresas privadas devido ao processo de oligopolização da economia. Portanto, a competição social, a mercantilização e a burocratização das relações sociais são os elementos constitutivos da sociabilidade capitalista. Por “sociabilidade” entendemos o conjunto das relações sociais que realizam, no nível do cotidiano, a reprodução das relações de produção dominantes. O modo de produção condiciona todas as outras esferas da vida social criando um verdadeiro modo de vida à sua imagem e é este último que denominamos sociabilidade10. Este modo de vida, entretanto, não se implanta imediatamente com a ascensão do modo de produção capitalista. Aqueles que denunciaram a
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capitalismo, como demonstrou Marx, cria contra-tendências e busca evitar o seu colapso. A partir das crises do capitalismo mundial que provocaram as duas guerras mundiais, a classe dominante buscou superar esta tendência através da intervenção estatal na produção-distribuição-circulação, da expansão transnacional transnacional e da expansão da produção de meios de consumo e do setor de serviços. É a partir da segunda guerra mundial que isto se generaliza na Europa Ocidental e interfere no modo de vida da classe operária. A burocratização das relações sociais já era uma realidade no início do século. O estado, as empresas privadas e as instituições civis já manifestavam o predomínio das relações burocráticas e foi isto que proporcionou o “desencantamento do mundo” e a teoria da burocracia de Max Weber. A classe operária também passava a conviver cada vez mais com o burocratismo nas relações sociais. Tanto nas empresas quanto em suas próprias organizações se instauravam relações sociais burocráticas12. Era absolutamente visível a burocratização de partidos e sindicatos. Robert Michels foi o primeiro grande critico da burocratização das organizações operárias e avançou ao afirmar que os partidos políticos são “criadores de novas camadas pequeno-burguesas”13. A burocracia partidária e os representantes partidários no parlamento e no governo se autonomizam e desligam-se da classe operária, tanto do ponto de vista material quanto quanto do teórico, formando as bases sociais do reformismo (com todas as suas conseqüências: oportunismo, revisionismo de direita, eleitoralismo, etc.) dos
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Entretanto, a burocratização de partidos e sindicatos não foram suficientes para impedir o desencadeamento da luta operária. A Revolução Russa, a Revolução Húngara, a Revolução Italiana, a Revolução Alemã, entre outras, demonstraram que a luta de classes no inicio do século estava se radicalizando. A democracia representativa já era uma forma forma de dominação burguesa, mas mas ainda não tinha a “eficácia “eficácia política” que possui hoje. A classe dominante, a partir de d e então, busca fazer da democracia burguesa o principal ponto de apoio para sua dominação. O sistema parlamentar e o sistema eleitoral são organizados de tal forma que, através da democracia burguesa, não só fique impossibilitado o surgimento de “brechas revolucionárias” como passa a ser uma fonte de corrupção dos movimentos políticos de esquerda. O grande feito do estado capitalista, a partir da segunda guerra mundial, é, além da intervenção no processo de produção-distribuição-circulação de mercadorias, a sua intervenção política nas instituições da sociedade civil. O estado cria novas instituições estatais e amplia as que já existiam (exército, polícia, escolas, hospitais, etc.) e busca controlar e regular o conjunto das instituições da sociedade civil através da legislação, das exigências para dotação de recursos e realização de convênios (o que também é realizado por instituições privadas fundadas por empresas oligopolistas), etc. A chamada “sociedade civil organizada” tem como função realizar uma “mediação burocrática” entre sociedade e estado. Por isso, nada mais equivocado do que
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“Praticamente, “Praticamente, pode dizer-se que, até cerca da metade do séc. 20, os meios de subsistência das classes trabalhadoras provinham, para a quase totalidade, da agricultura e dos pequenos artífices, isto é, de setores de produção dominados pela pequena produção comercial” 15. O modo de vida capitalista capitalista cria relações mediadas pela mercadoria (e pela burocracia). A produção capitalista invade a agricultura, o setor de meios de consumo e busca incessantemente aumentar o consumo produzindo “necessidades fabricadas”16 . A produção de meios de consumo descartáveis e a obsolescência planejada de certos produtos são outros meios que o capital utiliza para combater a tendência à queda da taxa de lucro médio.
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facilita a percepção do caráter histórico do princípio de realidade. Podemos, assim, distinguir a mentalidade arcaica das sociedades simples da mentalidade feudal da idade média na Europa Ocidental. A forma dominante de mentalidade hoje é aquela que introjeta a sociabilidade capitalista e a reproduz nas elaborações mentais e pode ser chamada de mentalidade burguesa. O conceito de mentalidade não só é mais apropriado do que o de “princípio de realidade” mas também mais apropriado do que o conceito de “caráter social” de Erich Fromm. Embora o “princípio de realidade” não seja apresentado por Fromm como equivalente ao “caráter social”, isto é possível
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função de modelar o caráter da criança numa direção socialmente desejável”20.
O conteúdo da mentalidade é formado pelos valores, razão e sentimentos conscientes do indivíduo. É o conjunto de elementos conscientes que fazem um indivíduo agir, é a força motriz de seu comportamento e também da produção de idéias e concepções sistematizadas ou articuladas (ideologia, teoria). Vimos até aqui como que o princípio repressivo de realidade age no universo psíquico do indivíduo. A mentalidade dominante possui a aparência de ser irremovível e intransponível por que não só introjeta a sociabilidade
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perseguições religiosas e políticas, de torturas e crueldades, e a presente ameaça de uma destruição nuclear. Mas seria erro pensar que a teoria freudiana leva inevitavelmente a uma visão pessimista da capacidade que tem o homem de dominar esses impulsos agressivos. O eu racional do homem, o produto da interação entre os impulsos do id de satisfação incondicional e as exigências do mundo exterior, oferece a esperança de que ele será capaz de dominar essas forças interiores destrutivas e dirigi-las para finalidades socialmente valiosas. O próprio Freud teve de criticar os psicanalistas que adotaram uma opinião demasiada desesperada das possibilidades de controle racional racio nal e assinalou assinalou que, por mais fraco que fosse o ego em
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quando a segunda não o faz e isto só ocorre em determinadas condições sociais e históricas. Acontece que tanto uma quanto outra análise justifica um certo quantum de repressão na nossa sociedade. Além disso, se formos analisar casos históricos-concretos, é impossível defender a existência de um “instinto de morte”. Segundo Freud, a repressão aos instintos trazem sérios problemas mentais (psicoses, neuroses, etc.) e quanto maior for a intensidade da repressão maior será os efeitos psíquicos negativos. Se pegarmos como exemplos histórico-concretos os padres e as freiras, veremos que o “instinto de morte” não existe ou então não se manifesta. Neste último caso, onde se
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intervenção do estado neste tipo de produção, visando manter a “moral e os bons costumes”, produziu uma extensa legislação restritiva a respeito19. Mas, ao contrário do caso dos heróis, onde surgiram vários “heróis revolucionários” e “contestadores”, no mundo dos super-heróis quase não há contestação consciente. Poderíamos dizer que existem poucos super-heróis contestadores, tal como Namor, O Príncipe Submarino – que sempre aparece na superfície terrestre para combater a poluição e destruição ambiental que afeta os mares. Porém, as últimas histórias de Namor provocaram uma reviravolta neste personagem. Este, em seu passado, chegou a se unir com O Incrível Hulk para derrotar Os Vingadores – grupo de super-heróis comandados pelo Capitão América e que teve diversas formações, sendo que a formação desta época contava com o Homem de Ferro, Thor , HomemFormiga, entre outros –, um grupo tão bem visto pelo poder que tinha sua sede fornecida pelo governo dos Estados Unidos. As últimas histórias deste super-herói apresentaram sua reformulação e sua personalidade foi alterada. O seu “ódio contra a humanidade” (na verdade contra suas ações destrutivas e irracionais) foi explicado por um “desequilíbrio sangüíneo” que provocava “flutuações de personalidade” (em especial sua ira...) e um dispositivo de reciclagem “corrigiu o problema”. A partir daí Namor não seria mais o mesmo: tornou-se calmo e controlado como qualquer outro super-herói conservador. A luta cultural que existe nos demais gêneros das histórias em quadrinhos está praticamente ausente no mundo dos super-heróis. Neste mundo, criado a partir de um contexto histórico preciso e voltado para satisfazer necessidades de uma nação em guerra (os primeiros super-heróis da história – Super Homem e Capitão América – surgem nos Estados Unidos, tanto os da Marvel Comics quanto os da DC Comics, e só depois começam a ser criados também em outros países e só nestes casos começam a romper com o conservadorismo exacerbado existente nos EUA), não se poderia esperar nenhuma mudança revolucionária consciente. Tal mundo se desenvolve de 19
Cf. MARNY, J. Ob. cit. A censura oficial aos quadrinhos, como não poderia deixar de ser, assumiu um caráter extremamente conservador. No Brasil, o Código Moral que rege as Editoras especializadas tem os seguintes itens: “as histórias em quadrinhos devem ser um instrumento de educação, formação moral, propaganda dos bons sentimentos, a exaltação das virtudes sociais e individuais; é necessário o maior cuidado para evitar que as histórias em quadrinhos, descumprindo sua missão, influenciem perniciosamente a juventude ou dêem motivo a exageros da imaginação da infância e da juventude; não é permitido o ataque ou a falta de respeito a qualquer religião ou raça; os princípios democráticos e as autoridades constituídas devem ser prestigiados, jamais sendo apresentados de maneira simpática ou lisonjeira os tiranos ou inimigos do regime e da liberdade” (C IRNE, Moacir. A Explosão Criativa dos Quadrinhos . Petrópolis, Vozes, 1974, p. 11). Psicanálise, Capitalismo e Cotidiano 62
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forma ligada às grandes empresas oligopolistas, mantendo íntima relação com o poder. Isto esvaziou o seu conteúdo crítico consciente. Por outro lado, em nenhum gênero de história em quadrinhos se encontra a presença tão marcante do inconsciente coletivo como na super-aventura. E sobre o inconsciente coletivo a única censura possível é a que a consciência dos indivíduos realiza e, portanto, não é possível nenhuma censura estatal, pois o estado não pode censurar o que já foi censurado e aquilo do qual ele não tem consciência. Este texto é uma versão modificada do artigo publicado originalmente em Revista Cultura & Liberdade, Nupac, Goiânia, ano 2, num. 2, abril de 2002, com o título de “ O Mundo dos Super-Heróis”.
Psicanálise, Capitalismo e Cotidiano 63
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As Novas Formas do Sintoma na Medicina Antonio Quinet A medicina hoje aparece mais do que nunca como um produto da conjunção da ciência com o discurso capitalista. A corrida pela descoberta da vacina da Aids, a medicalização crescente não mais apenas da doença mas principalmente da saúde, a fabricação de novas demandas endereçadas ao médico, a biologização dos ideais estéticos, a hormonização de processos antes naturais, tudo isso e muito mais é impulsionado pela mão, não mais tão invisível como queria Adam Smith, que regula um mercado ferozmente competitivo. Essa “mão” hoje dita as linhas de pesquisa científica a serem seguidas, por que é ela quem as financia: essa “mão” é que escreve os currículos dos médicos-cientistas fazendo-os aparecer como figuras do mestre moderno, quando, de fato, estão a serviço do discurso do capitalista, que constitui, como mostra Lacan em Televisão, o discurso dominante de nossa civilização, responsável portanto por seu mal-estar1. “Marx , disse Lacan, foi o primeiro a ter a idéia do que é um sintoma”2. Esse sintoma, relativo ao discurso capitalista, é a conhecida jornada de trabalho, onde se revela a mais-valia, e que obedece a um imperativo, ou em seus termos, a um “apetite”, a uma “cupidez cega”, que não há lei que o barra, pois “parece ser para muitos fabricantes uma tentação grande demais para que possam resistir a ela”3. Esse gozo do sintoma social aplicado à Medicina faz os médicos horrorizados se reunirem em Comitês de Ética e apelarem ao Legislativo para que fabrique leis capazes de refrear “a paixão desordenada do capital”. Um exemplo pitoresco disso é o desenvolvimento do que se chama de “a psicologia do consumidor”. Sendo a sociedade de consumo a expressão mais banal do discurso do capitalista, que promove um endividamento progressivo do indivíduo e uma alienação crescente ao Outro do apelo comercial que multiplica objetos imaginários de desejo, nada mais lógico do que se detectar novos sintomas e novos doentes: “os compradores compulsivos”. O Dr. Peter Lunt, do Departamento de Psicologia da University College de Londres, estudioso deste novo sintoma afirma que ele 1 2
LACAN, J. Télévision. Paris, Seuil, 1974, p. 25 e 26. “Conférences et Entretiens dans les Universités Nord-Américaines Nord-Américaines – Yale LACAN, J. “Conférences University, Etourdit ”. ”. Scilicet 6/7, Paris, Seuil, 1976, p. 34. 3 C apitall , cap.X, Retirado de um relatório de um inspetor de fábrica, in: M ARX, K. Le Capita Garnier-Flammarion, p. 193 – citado em N AVEAU, P. “ Marx e o Sintoma”, Falo 3, Salvador, Fator, p. 116. Psicanálise, Capitalismo e Cotidiano 64
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pode ser “a expressão de uma insatisfação ou como um tipo de experiência quase sexual”. Se sua manifestação de gozo não passa desapercebida, nada impedirá que seus portadores sejam enquadrados pela DSM IV como TOC (Transtorno Compulsivo Obsessivo) para serem medicados com Aropax ou similares. Por outro lado, condicionada pelo discurso da ciência, a medicina, foraclui de seu âmbito a dimensão do sujeito por lidar com um real que não é o mesmo real da psicanálise. Enquanto para esta o real em jogo é relativo à castração e à falta do Outro, o real para a ciência é tudo aquilo que ainda não foi simbolizado por seu discurso. O projeto da ciência de colonizar todo o real com seus significantes lhe confere um aspecto de loucura ao rejeitar de sua esfera qualquer subjetividade. Não há nada na própria ciência, e podemos dizer, na própria Medicina, que possa deter seus avanços. Eis o outro aspecto que impele à formação de Comitês de Ética na tentativa de frear ou pelo menos canalizar o projeto científico. A Medicina Cosmética
Localizada antes nos salões de beleza, a cosmetologia parece invadir cada vez mais a medicina: não apenas a dermatologia, mas também a endocrinologia e a cirurgia. Comandada pelos ideais estéticos de um Imaginário, a medicina com sua oferta cria novas demandas para aqueles que pretendem se furtar ao confronto com a falta reparando alguma falha anatômica de seu corpo. A resposta médica ao incidir no corpo com implantes, próteses, enchimentos de silicone, inibidores do apetite, estimuladores da libido, hormônios rejuvenescedores, anabolizantes, virilizantes, feminizantes, etc. recusa o aporte da psicanálise que demonstra que o corpo do humano não se desvincula do sujeito do Inconsciente. É no corpo humano que o simbólico toma corpo, pois o corpo “a ser levado a sério, é, primeiramente, aquilo que pode trazer a marca para ser colocado em uma seqüência de significantes”4. A medicalização, por exemplo, da puberdade e da menopausa insere, por um lado, o sujeito no discurso capitalista transformando-o num consumidor de drogas e objeto da indústria do climatério, e, por outro lado, no discurso da ciência reduzindo-o a um corpo doente a ser tratado. A medicina ao responder com medicação, cirurgia ou hormônios não detecta que toda demanda é demanda de complementação do ser do sujeito que é pura falta-a-ser. Faz crer assim, respondendo à demanda de juventude, de beleza, de correção sexual, que a complementação é possível. Não se trata para nós de lamentar os malefícios do progresso da medicina, recusando seus benefícios terapêuticos. Seríamos, no mínimo, chamados de ingratos. Trata-se, antes, de seguir a orientação de Lacan, em seu texto “A 4
LACAN, J., “ Radiophonie”. Scilicet 2/3, Paris, Seuil, 1970, p. 61. Psicanálise, Capitalismo e Cotidiano 65
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Ciência e a Verdade”, e de “reintroduzir o Nome-do-Pai na consideração científica”5. O que isto significa em relação à medicina cosmética? Significa sustentar que o corpo é o lugar privilegiado do princípio da castração para o sujeito capitonado, baseado no simbólico pelo Nome-do-Pai. E o princípio da castração faz objeção ao UM totalizador do Imaginário do corpo que a medicina cosmética coloca em oferta no mercado do desejo. Introduzir o Nome-do-Pai significa opor um NÃO aos imperativos da moda estética. A moda é comparada por Lacan ao leito de Procusto, personagem da mitologia grega que, instalado no meio de uma estrada, submetia os viajantes ao seguinte suplício: ele fazia os pequenos se deitarem em um leito grande e os grandes em um leito pequeno. Os pequenos eram estirados até ficarem do tamanho do leito e os grandes tinham suas pernas cortadas para caberem no leito. Eis a função da moda para Lacan. A medicina cosmética é, na verdade, uma clínica feita no leito de Procusto. O próprio sujeito do Inconsciente, como sujeito de desejo denuncia o fazde-conta desse simulacro cosmético da medicina. Foi publicada uma reportagem no Jornal O Globo (5/4/1997) sobre os Drag kings, mulheres virilizadas artificialmente através de hormônios, que levam o semblante de bancar o homem às máximas conseqüências. Entre esses novos senhores um caso bastante freqüente chama a atenção. Trata-se de mulheres que se transformam em homens para terem um relacionamento com homens, suas relações adquirindo assim seu traço “homossexual”. Os Drag kings são, portanto, fruto da transformação da histeria pela ciência médica a serviço dos semblantes: fingem com a plástica ter um pedaço de salmão quando na verdade continuam sendo o salmão por baixo do plástico. Utilizando o recurso da ciência médica, a histérica continua denunciando a impostura do mestre, como sempre foi sua função social. Sendo a histeria o próprio Inconsciente em exercício, sua manifestação sempre aponta para uma falha no saber médico. A Genética
“Muitos cientistas acreditam que a terapia genética seja o quarto estágio da medicina, depois da descoberta dos microorganismos patogênicos, da anestesia, da introdução das vacinas e dos antibióticos”6. O termo clonagem, derivado do grego klón que significa broto, é uma forma de reprodução assexuada, cuja prémière feita a partir de d e embriões de mamíferos foi estrelada pela ovelha escocesa Dolly. Órfã de pai e mãe, brotada como cópia fiel, Dolly fez estremecer o Imaginário do planeta. E a realização do sonho ou pesadelo de fabricação in vitro do homem ainda ficou mais próxima com a lembrança de que já em 1993 os cientistas norte-americanos da Universidade 5
LACAN, J. “ La science et la vérité ”. ”. In: Ecrits. Paris, Seuil, 1966, p. 875. Mais! Folha de São Paulo (13/4/1997). Psicanálise, Capitalismo e Cotidiano 66 6
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George Washington já tinham feito a clonagem de embriões humanos que foi interrompida quando os clones ainda tinham t inham poucas células. Dolly trouxe à cena pública o ideal da eternização de ídolos populares cujos clones se perpetuariam e se reproduziriam e, por que não? – a ponto de se chegar a comprar um clone de uma Catherine Deneuve aos vinte anos. Ao se pensar em quem seria não mais um colunável, mas um clonável, não se viu nas pesquisas de opinião a proposta de se clonar pessoas anônimas, anódinas ou anômalas. E sim pessoas famosas, belas, inteligentes. Não se evocou a clonagem de um deficiente físico ou de um limítrofe, mas só aqueles que podem representar nossa bela raça humana. O que não está longe do ideal eugênico. A “clonagem humana”, como diz Umberto Eco, “nada mais seria do que tentar novamente aquilo que os nazistas já tentaram: produzir através de hábeis cruzamentos somente indivíduos altos, louros, saudáveis e fortes, para obter um exército de super-homens”7. A discussão sobre a clonagem confirma a previsão de Lacan relativa à incidência social da medicina a qual “que não poderá evitar”, diz ele, “nem o eugenismo nem a segregação da anomalia”8. Por outro lado, a clonagem atiça a fantasia da reprodução de cópias idênticas, geminadas trazendo a possibilidade de o indivíduo vir a encontrar um si mesmo no outro – o que Lacan há setenta anos já mostrara ser a base da constituição do eu no Estádio do Espelho. Hoje, o estádio da clonagem é uma reatualização da miragem do eu que se projeta das almas gêmeas aos corpos clonados. “Nas elucubrações fantásticas sobre a clonagem”, como diz ainda Umberto Eco, “há uma forma de determinismo deter minismo materialista ingênua, segundo a qual o destino de uma pessoa é definido unicamente por seu patrimônio genético”. Introduzir aqui o Nome-do-Pai é reafirmar o materialismo dos significantes que determinam o sujeito e que não há sujeito que não esteja atrelado ao desejo do Outro. O clone humano é uma ficção científica que foraclui a dialética do desejo, degradando o Nome-do-Pai ao reduzi-lo a um patrimônio de DNA. Através da transgenética – transferência de material genético – é possível se criar seres mistos como um animal transgênico que é produzido a partir de um embrião em cuja carga genética foi incorporada uma seqüência de DNA
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de horrores onde o lugar de honra seria aquele rato com orelha humana cuja foto escandalizou a todos há não muito tempo. Enquanto isto não aparece, podemos dizer com Lacan que a “questão é de saber se, devido à ignorância de como esse corpo é sustentado pelo sujeito da ciência, vai-se chegar no Direito a se desmembrar esse corpo em função de troca”. Questão que nos é colocada efetivamente aqui no Brasil pela lei de doação compulsória de órgãos pós mortem e sobre o mercado pirata de órgãos em vida. Com a psicanálise aprendemos que o órgão é significantizado, pois o corpo enquanto tal é tomado pelo corpo simbólico, não sendo portanto objeto de troca a ser mercantilizado ou posto à disposição do Outro social. O transplante de um órgão não equivale à troca de uma bobina, pois implica um grande trabalho subjetivo e uma reordenação da i magem corporal. Reprodução Assistida
O banco de esperma, a inseminação artificial e a fecundação in vitro, a barriga de aluguel e o congelamento de embriões que podem permanecer vivos durante 50 anos – tudo isso é hoje uma realidade, que a ciência põe à disposição do consumidor. Entre o desejo sexual e a reprodução humana há algo que se chama vagamente de vida, que Freud nomeou como Eros, deus do desejo para os gregos, pulsão de vida para os modernos. É propriamente o Eros feminino que faz na subjetividade essa ligação, pois ele, como o descreve Freud, vai do Penisneid, inveja e desejo de pênis ao desejo de filho. Nada é evidente no percurso que vai do desejo de filho à sua realização, como nos mostra os percalços desse desejo em análises de mulheres. É nesse hiato que se interpõem as ciências da vida, da biologia à medicina, para responder ao enigma da insatisfação do desejo feminino. A resposta é baseada na desvinculação da reprodução e do ato sexual. Se os métodos contraceptivos cortam esse vínculo para fazer valer o sexual, liberando Eros da reprodução, por outro lado a ciência promove a partir de seu método conceptivo a fecundação com a exclusão de Eros. A distinção entre o Nome-do-Pai e o pai imaginário que introduz a psicanálise mostra que o desejo feminino não é separável da lei simbólica e que não se pode pré julgar a concepção sem pai ou a produção independente, pois não há mulher igual a outra. O Stress Busines
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títulos garante a “seriedade” do negócio. Mas hoje em dia, o Mestre médico não tem pudor de se manifestar como agente do discurso capitalista. “Todo sofrimento cria um mercado” – diz o neurologista dono das academias de ginástica Fisilabor e do Wellness Center. E o dono da clínica Med-Rio Stress acrescenta: “Investi R$ 1 milhão e espero ter ret orno em 3 anos”. Apoiado nos progressos da neurologia, faz-se no Wellnes Center, o cliente passar os primeiros 20 minutos numa poltrona japonesa que massageia a coluna enquanto ouve música suave e vê imagens da natureza. A meia hora seguinte, ainda com música, ele recebe de olhos fechados os lampejos produzidos por óculos elétricos cuja freqüência das luzes fazem o cérebro relaxar, como nos explica o doutor. Mas ainda há uma outra opção para os mais estressados: uma cápsula de isolamento sensorial apelidada de Kinder Ovo gigante. O médico Eric Albert, fundador do Instituto Francês da Ansiedade e do Estresse, denuncia o trabalho como a maior causa do estresse revelando que mais de 50% de seus clientes são assalariados10. Efetivamente, como disse P. Naveau, “é no corpo do trabalhador que Marx há muito, já havia lido o gozo do mestre para detectar o sintoma social, como uma manifestação de um estudo patológico do funcionamento do corpo social”11. Se antes a Medicina do trabalho podia ser considerada uma aliada do trabalhador para barrar o gozo do Mestre, hoje a Medicina do estresse parece estar a serviço do capitalista ao tratar o rebotalho do seu discurso com máquinas de reciclagem para que voltem à ativa mas sem excessos. Daí o tratamento desse novo doente: o workaholic. O saber sobre o gozo que a Psicanálise com sua contribuição traz para a comunidade científica se contrapõe à concepção higiênica descrita pelo Dr. Eric Albert que declarou que “Do ponto de vista fisiológico é claro que o sexo acalma por causa da circulação de substâncias endógenas que o ato sexual provoca”. Reintroduzir aqui o Nome-do-Pai é reafirmar que o sexo caminha pelas suas impossibilidades e se um corpo é feito para gozar, o gozo do corpo do Outro não é sinal de seu amor e o gozo próprio ao corpo se situa fora dele, em um objeto sem substância que o condensa em qualquer objeto do mundo empírico. A angústia, como o excesso de gozo que retorna sobre o sujeito, denota a presença desse objeto que o remete a sua própria castração.
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confessa tomar por base a imagem da informática como paradigma do humano, considera, segundo o Dr. Lair Ribeiro, que tudo o que somos e que acreditamos está codificado, programado, formatado no cérebro de cada um. O computador é o modelo para a lógica do pensamento. Mas essa banalização faz do homem uma máquina neuronal de onde o desejo e o inconsciente estão excluídos. E tudo é canalizado para a auto-sugestão, a auto-imagem, a autoestima, mostrando que essa “neurolingüística” é nada mais nada menos do que um subproduto, um refugo da cultura do narcisismo que promove a inflação do imaginário. A psicanálise recebe os rebotalhos do discurso da ciência lá onde desponta o sintoma no sentido analítico como “o retorno da verdade na falha de um saber”12. É o que sempre acontece quando a Medicina reduz a um organismo o sujeito – este se manifestará então no sintoma mostrando o furo no saber. Como, por exemplo, o sujeito hemofílico que vivia causando-se ferimentos em acidente, mesmo sabendo o quanto lhe poderiam ser fatais: seu comportamento constituía assim uma falha no saber médico. A psicanálise poderá ser a saída dos impasses da medicina acossada entre o discurso da ciência (cuja estrutura é, para Lacan, quase idêntica ao discurso da histérica) e o discurso do capitalista, modalidade moderna do discurso do mestre. A medicina é o sintoma dessa conjunção. Do lado da ciência, a Medicina-histérica faz de seus médicos impotentes produtores de um saber que lhes escapa. Do lado do capitalismo, a Medicina-mestre impõe seus enxames de significantes-mestres e fabrica objetos de gozo para engordar o futuro de uma ilusão que se espatifará quando do próximo encontro com o real. Os rebotalhos do discurso médico constituem para o analista novas formas do sintoma que ao serem observados de perto são tão velhas quanto as roupas do rei quando ele está nu. O riso do analista que indica a saída desse discurso constitui uma maneira de dizer NÃO aos imperativos de gozo do mestre desfazendo com o Witz os semblantes de sua autoridade, como o menino do conto de Andersen. Texto publicado originalmente em: A Descoberta do Inconsciente do Desejo ao Sintoma (Jorge Zahar Editor) da coleção do autor ao lado de As 4+1 Condições de Análise e Um olhar a Mais - Ver e Ser Visto na Psicanálise.
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O Significado do Natal Nildo Viana Se olharmos no dicionário, veremos que o natal é uma festa cristã realizada no dia 25 de dezembro, cujo objetivo é comemorar o nascimento de Jesus Cristo. Logo, o significado do natal é puramente religioso, cristão. No entanto, uma análise histórica e crítica nos revela que as coisas não são bem assim. O natal sofreu mudanças de significado no decorrer da história da humanidade e é isto que iremos colocar no presente texto. O natal foi, em sua origem, uma festa pagã. Como sabemos, o paganismo é uma doutrina religiosa politeísta que era predominante antes da era cristã. As festas pagãs de Saturnália (17 a 24 de dezembro) e Brumália (25 de dezembro) faziam parte da cultura popular na Roma Antiga (e na região da Pérsia) e foram substituídas pelo natal cristão. Na Brumália, o nascimento de Júpiter (também chamado Mitra), o Deus-Sol, era comemorado no dia 25 de dezembro e se chamava Mitraica. Apesar disto, a festa em si não tinha caráter religioso e sim “mundano”. “ mundano”. A maioria dos símbolos do natal também possui origem pagã. A origem da árvore de natal possui duas hipóteses: para uns, ela foi introduzida como símbolo da festa por Martinho Lutero, um dos principais arquitetos da reforma protestante (Século 16); para outros, sua origem se encontra na mitologia babilônica, segunda a qual Ninrode (filho de Cam, neto de Noé), depois de morto, gostava de receber presentes debaixo de uma árvore, no dia do seu aniversário, dia 25 de dezembro. Se a hipótese verdadeira for a segunda, a árvore de natal também teria origem pagã. As velas constituíam uma tradição pagã, pois eram acesas durante o crepúsculo para homenagear o Deus romano Júpiter. A guirlanda, coroa verde com fitas e bolas coloridas, fazia parte dos costumes populares para decorar edifícios. O Papai Noel tem sua origem na lenda de Nicolau, Bispo de Mira, Século 5. A lenda diz que ele presenteava, em segredo, três crianças de uma família pobre, todos os anos, no dia 06 de dezembro. No entanto, a mitologia
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Jesus, mas como não sabia o caminho e os três anciãos já haviam partido, partiu procurando-o sem nunca encontrá-lo, mas deixando para todos os meninos que encontrava um brinquedo como presente de natal. O Papai Noel tem diversos nomes (e formas) em países diferentes. Na Alemanha, é Kriss Kringle (“criança de cristo”); na França, é Pere Noel; Nos Estados Unidos e Canadá é Santa Claus (devido à origem lingüística holandesa, derivada de São Nicolau); na Inglaterra é Father Christmas; na Costa Rica, Colômbia, algumas partes do México, é El Niño Jesus; em Porto Rico ele é substituído pelos Três Reis Magos (Melchior, Baltazar e Gaspar); na Suécia é Jultomten; na Holanda, Kerstman; na Finlândia, Joulupukki; na Rússia, é Grandfather Frost ou Babushka; na Itália é Befana ou Babbo Natal; em Portugal é Papai Natal (Noel é o mesmo que natal); no Japão é Jizo e na Dinamarca é Juliman. O Papai Noel recebe nomes diferentes em países diferentes, mas em alguns recebe “formas” e origens diferentes, tal como em Porto Rico (três reis magos), na Rússia (Babushka) e na Itália (Befana, uma bruxa que desce pela chaminé e entrega presentes). A questão do presente é mais complexa. Na verdade, o natal se apresenta, na atualidade, como uma troca de presentes entre adultos e no ato de presentear crianças. No mito babilônico há oferta de presente para a divindade; enquanto que na lenda de São Nicolau e Babushka, há oferta de presentes para crianças. Mas sua origem parece estar ligada à cultura popular pagã, pois a troca de presentes era um costume tanto na Mitraica quanto na
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suas características e assim fazia uma concessão necessária para facilitar sua aceitação. Desta forma, o significado original do natal era mundano, de caráter pagão, ou seja, orientado para os prazeres da alimentação farta, alegria, etc. A Igreja Romana forneceu uma ressignificação do natal, dando-lhe um significado religioso. Este significado predominou durante toda a Idade Média, período em que a religião cristã dominou absoluta no mundo feudal ocidental, embora tenham sobrevivido alguns resquícios da influência pagã na cultura popular. popular. No entanto, um novo significado passaria a ser atribuído ao natal na Idade Moderna, ou seja, na sociedade capitalista. O significado religioso permanece, mas é, em alguns aspectos, relegado a segundo plano, e, em outros, é assimilado pelo novo significado que adquire. Qual é este novo significado do natal? É o significado mercantil. O natal se torna uma grande festa consumista, amplamente explorada pela publicidade. O significado mercantil assimila o significado religioso e transforma o sentido dos símbolos natalinos. O fundamental passa a ser o presente e a figura preponderante passa a ser o Papai Noel, um velhinho que distribui presentes para todas as crianças (e não apenas para as pobres, como originalmente) sem nenhuma justificação. Este personagem vem apenas para apresentar como natural e universal algo que é constituído histórica e socialmente e que serve a interesses “ocultos”.
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uma inversão entre o símbolo (presente) e o simbolizado (amor), no qual a primazia passa a pertencer ao primeiro em detrimento do segundo. Desta forma, não receber um presente aparece como o mesmo que não ser amado. Cria-se, assim, o fetichismo do presente. As crianças são treinadas para viver nesse mundo mercantil desde cedo: em uma idade em que não possuem recursos financeiros para dar presente, um adulto lhe fornece dinheiro para comprá-lo e entregá-lo, principalmente no Dias das Mães e dos Pais, mas também no natal (há casos em que os pais dão dinheiro para os filhos comprar presentes para eles mesmos ou para o outro – o pai para a mãe ou vice-versa...). A publicidade, os costumes, cria na criança uma expectativa de ganhar presente. No natal, para o imaginário infantil, é um dia para se ganhar presente. O processo de troca de presentes na sociedade capitalista existe durante o ano inteiro (aniversário, dia da criança, dias dos namorados, dia dos pais, dia das mães, etc.) mas se intensifica no natal. No dia do aniversário, apenas o aniversariante ganha presente; no dia das crianças, apenas as crianças e assim por diante. No natal, a troca de presentes (mercadorias) se t orna generalizada. Os meios de comunicação e a publicidade se encarregam de inculcar nas pessoas a necessidade de receber e dar presentes. O desejo de receber presente tem sua fonte na idéia transmitida pela publicidade e pelos meios de comunicação de que ele é um equivalente do amor ou então devido a interesses de aquisição de bens e vantagens. O desejo de dar presentes é
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O natal também possui um significado de produzir uma pseudestesia coletiva de alegria. O clima de festividade, mesclado com o consumismo e mensagens religiosas de harmonia e paz, provoca uma falsa sensação de alegria – para aqueles que se inserem no mercado consumidor – que logo se dissipa e é substituído pela dura realidade da vida cotidiana, com todos os seus conflitos e dilemas. Desta forma, o natal ganha um significado predominantemente mercantil na sociedade contemporânea e os apelos para a recuperação de seu sentido religioso só possuem ecos em círculos restritos, nos quais a religiosidade ainda é importante. Assim, o natal revela ser aquilo que Marx afirmou ser a religião, pois ele revela ser a expressão e, ao mesmo tempo, a “dignidade espiritualista”, a “sanção moral”, o “complemento solene”, o “consolo” e a “justificação” deste mundo mercantil e coisificado. A superação da pseudestesia coletiva de alegria que é o natal, a falsa alegria, deve, pois, ser substituída pela verdadeira alegria, que vai muito além da coleção de mercadorias e presentes ou de apelos hipócritas a uma religiosidade silenciada pelo reino da mercadoria. O natal é expressão deste mundo e a superação deste é o meio necessário para a superação da pseudestesia natalina. Desta maneira, as flores imaginárias que enfeitam nossa prisão e nos consolam para continuar nela, uma vez descobertas, deverão ser arrancadas para que no lugar delas possam brotar flores verdadeiras, pois somente assim a alegria imaginária será substituída pela alegria real.
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No Tempo da Saturação Raymundo Lima Você já notou como as pessoas andam exclamando “como passou rápido esse ano?”, “já é natal?!!!” Também se tornou comum nos surpreendemos já com 50 anos, meio século de vida ! Os filhos, como cresceram tão rápido! A frustração daqueles que não conseguiram encontrar seu amor e casar na marca dos 30, vê o tempo passar ainda mais rápido... Não faz muito tempo, tínhamos prazer em participar do ritual do fim de ano. Tínhamos tempo disponível para escolher os presentes e cartões de boas festas para os parentes e amigos, colegas etc. Escolhíamos alguns com desenhos personalizados para cada um dos nossos endereçados (lembro-me que, quando matávamos um porco também era assim: o pedaço mais nobre ia para uma autoridade ou alguém melhor posicionado na hierarquia da família, já os pedaços menos nobres ia para os de menor prestígio). A ideologia capitalista imprimiu a idéia obsessiva de que tempo é dinheiro. Que é preciso correr contra o tempo. Ora, o tempo em si não tem nada a ver com dinheiro, não corre, não muda e não para. O tempo é eterno. “O tempo foi foi e não é mais e vai ser e ainda não é” (Corbisier). No dizer de Aristóteles, o tempo parece ser o movimento e a mudança. Todavia, o
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da doença da vaca-louca, sente-se o contentamento dos criadores de gado daqui. Afinal, irão exportar mais e a melhor preço. Um palestrante da moda disse que, o mundo não premia esforços mas resultados. É terrível essa verdade. Gente da direita, de esquerda e do centro, religiosos e não religiosos, todos correm para recuperar o prejuízo antes de vir a ser prejuízo. Tanto no Japão como no Brasil, todos querem ser primeiro lugar ou pelo menos estar incluído na onda do momento. Podem não gostar da globalização mas o sistema capitalista fundado na globalização pressiona todos a competirem, a se informarem, a se atualizarem, a curto prazo. O tempo, pensado pela física, é relativo. No sistema econômico ele é pragmático e objetivo. O tempo, pensado pela psicanálise, é subjetivo No
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Podemos estar saturados da pressão ideológica capitalista, mas ainda a suportamos, tanto é que terminamos nos rendendo aos apelos das datas comemorativas ou comerciais que nos obriga a comprar, comprar e comprar. Consumir é a ordem para sermos preenchidos de nadas. Há ainda, uma outra ordem de pressão: atualize-se, faça curso, ascenda na sua carreira . Ora, progredir não é mais sinônimo de saber, mas de poder numa hierarquia de valores tecnoburocráticos. Se você está competindo, logo existe. Se parou, ou se nega entrar nesse jogo, é visto como um Zé Ninguém, um coitado, um revoltado, um dinossauro ou um louco... Por noticiários vemos que os mais aquinhoados não mais se satisfazem em comprar no Brasil ou no Paraguai. Vão fazer compras em Miami ou New
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Psicanálise dos Filmes de Terror Nildo Viana Qual é a lógica que está por detrás detrás dos filmes de terror? Existem algumas características comuns a quase todos os filmes de terror. O apelo ao sobrenatural está presente em todos. O sobrenatural, por sua vez, possui sua origem no pensamento mítico e foi substituído pelo pensamento religioso. O
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força da sombra3. Esta análise poderá colaborar com a compreensão da estrutura dos filmes de terror. Os filmes de terror mais antigos apresentavam um conflito entre o bem e o mal, tais como os mais recentes. Porém, entre os mais antigos e os mais recentes há uma diferença fundamental: nos mais antigos, o que predominava era a vitória do bem sobre o mal e nos mais recentes ocorre o contrário. Qual o motivo desta mudança? Podemos supor que a razão disto se encontra na identificação com o bem, no primeiro caso, e com o mal, no segundo. A identificação com o bem, neste caso, significa uma identificação com o bem tal como este é concebido pelos valores cristãos e assume um caráter de uma tentativa de assustar os “infiéis” pelo temor. Esta hipótese só pode ser
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desaparece e todos os seus amigos retornam ao mundo dos vivos. Mas da lixeira retorna o monstro que devora a todos, inclusive a desenhista. O retorno do monstro apenas simboliza que o mal está dentro dela e que seu esforço “racional” em superá-lo é inútil, pois ele é mais forte e sempre volta. É a vitória do mal sobre o bem. Este filme é paradigmático, pois revela que o mal (no caso, o monstro canibal) tem origem no ódio que a desenhista sente em relação a algumas pessoas. O que se vê, a partir disto, é que uma obra fictícia (a história em quadrinhos de um monstro monstro canibal) expressa expressa sentimentos reais (o ódio da desenhista). O mesmo pode ser dito a respeito do próprio filme O Monstro Canibal, uma criação fictícia que manifesta sentimentos reais e que t oma esta
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