By Wróbel, Szymon
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If, however, psychoanalysis is the kind of discourse, which gets us accustomed with the ambiguity of the term “man”, and is the kind of vernacular 36 Part One: Psychoanalysis allowing us to get accustomed with the world inhabited by look-alikes of what aspires to be “man’s existence”, then this incredible capacity of psychoanalysis implies nothing more than ambivalence of the psychoanalytic discourse, which conceals equal amount of condemnation and support for human aspirations, thereby demonstrating how much of a machine is in man and how much of man is in the machine.
7 Freud’s role in this exclusion and medicalisation is important, he is closing what Descartes started when he distanced himself from the threat of insanity. 9 He may be treating some forms of madness, but the sovereign work of unreason 7 8 9 Michel Foucault, Madness and Civilization: A History of Insanity in the Age of Reason, trans. R. Howard. (New York: Random House, 1965), p. 376. , pp. 458-459. Ibid. II. Foucault Reads Freud: the Dialogue with Unreason and Enlightenment 51 is inaccessible to him.
In Histoire de la folie à l’âge classique, insanity is deposed. Madness has changed into thoughtlessness, with its most primary and most obvious 6 Claude Lévi-Strauss (1962), The Savage Mind, trans. G. Weidenfeld, Nicolson Ltd. (Oxford: Oxford University Press, 1996), p. 370. 50 Part One: Psychoanalysis manifestation – stupidity. We no longer explore madness to find the excess meaning which is on its own the most wonderful source of authentic discourse, the source of double language which exists only in speech, capable of communicating itself only through a language system, the matrix of all languages.