Psyche

Witnessing as repair of the moral third

To imagine a way out of the binary of deserving and discarded requires envisioning a world governed by the third, in which our attachment to all beings as part of the whole is honored as real. That vision of social attachment is a condition of the ethical position of the third, and it is central to Ubuntu, the South African tradition that so deeply informed the Truth and Reconciliation Commission. As defined by Desmond Tutu, Ubuntu means: “A person is a person through other persons… ‘my humanity is caught up, is inextricably bound up in yours.’…a person with ubuntu …has a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished, when others are tortured or oppressed” (Tutu, 1999, p. 31). Our humanity depends on reciprocal recognition of each other and of our ineluctable attachment. …

Failed witnessing: The Drowned and the Saved

The pivotal function of the moral third in relation to collective trauma is constituted by the acknowledgment of violation by the others who serve as witness. At a social level this role is played by the eyes and voice of the world that watches and upholds what is lawful by expressing, at the least, condemnation and indignation over injustice and injury, trauma and agony endured by the victims. The suffering or death of the victims is thus dignified, their lives given value. Their lives are worthy of being mourned, as Butler (2004) termed it, they are grievable lives. In other words, they are not simply objects to be discarded. Given the state of media proliferation, victims the world over know whether their suffering is seen and regarded; they can ask in despair, Why is no one paying attention as we die here? …

In this paper I make an effort to blend with my theoretical perspective some of my experience traveling in many parts of the world to places where my colleagues are struggling with the effects of violence and collective trauma either in the present or its aftermath. In addition to psychoanalytic thinking I will bring some of my experience with dialogue in the Middle East to bear on these issues.[1] This represents an effort to show the possibilities for applying psychoanalytically derived concepts to social phenomena, and suggest ways in which recognition theory can be used to grasp deep psychological structures within both collective and individual processes. …

Two recent events have once again raised the distressing issue of psychologists’ involvement in the Bush Administration torture program and the role of the American Psychological Association in it. A New York Times reporter, James Risen, in his new book, Pay Any Price: Greed, Power, and Endless War, reveals new information on the APA’s conduct in forming its task force on the role of psychologists in detention settings in 2005. The second and far more publicly discussed development is, of course, the recent release of the Executive Summary of the Senate Select Committee Report on Intelligence. Making public the Executive Summary of the report of the Senate Select Committee on Intelligence is the first public admission by the US government that it has conducted a policy of torture in detention centers around the globe. …

I am going to think and write about human trafficking through a perspective both psychoanalytic and socio-historical. In fact, part of my quest and my thinking about this matter is to find the right disciplinary mix to speak from and to. This essay is situated in a problem. It may be an intractable problem. At the very least it is a very difficult one. How is it that there is not the social or political will to fight a social problem of great magnitude, great trauma, and great criminality: slavery in the 21st century? There was an abolitionist movement in the 19th century. Why not now? …

Milan Kundera begins his novel Immortality with a description of a gesture made by a woman he is observing at a swimming pool. This woman, who we will come to know as Agnes in the story, smiles and waves at the lifeguard who has just been giving her swimming instructions. There is something charming and elegant for Kundera about this hand wave that reminds him of the gesture of a young woman “playfully tossing a bright colored ball to her lover.” This unique gesture reveals to Kundera the essence of Agnes’ charm, and he is dazzled and strangely moved by it. Later in the novel we discover that this gesture is not as unique as it initially seems. …

Since Marx’ and Freud’s influential usage of the term, we became accustomed to talk about fetishism as a topic for psychology and social theory. It is rarely remembered that the topic was originally a topic in theology and ethnology. Why has fetishism assumed such a wide meaning? Why do theorists of fetishism, from Marx to Freud and passing by Comte, always begin with applying it to a specific topic but then ending up generalizing it? These are some of the questions that Alan Bass tackles in his talk delivered as part of the Philosophy Thursday Nights Series. This talk is part of Alan Bass’s ongoing project, which aims at examining the implications of Freud’s generalization of fetishism at the end of his life in relation to the history of discourse on the subject. …

There is a relentless barrage of narratives about our supposed beastly nature and conduct. Since childhood, we have all watched animals routinely tear off each others’ limbs in countless nature documentaries meant to show us that survival at any cost is the natural order of life. We are fascinated by House of Cards, from which we infer that only suckers play by the book and uphold standards of decency. Many of us stumbled across the political theory of Thomas Hobbes in school; he told us that man is a wolf to other men and that the only way to reign in the beast is to resign to a larger beast — the Leviathan. We also recall that Adam Smith advised us not to rely on the charity of the butcher and the grocer for our meal, but on their self interest. We watched Scorsese’s The Wolf of Wall Street or Costa-Gavras’s Le Capital, and they confirmed that self interest knows no bounds. …

Politics is usually absent from explicit discourse in psychoanalysis. I say explicit, because obviously we all live in socio-political contexts that signify and structure our roles in any setting. There is a long history to the retreat of politics and political thought from the psychoanalytic clinic. But suffice it to say that, especially since psychoanalysis became a Central European refugee in the post WWII anti-socialist US, everyone has been careful. The allusion of scientism and the ideology of neutrality have been a good defense.

But days like these complicate the picture. Being a New York based Jewish-Israeli therapist with a sizable cohort of Jewish-Israeli patients, nowadays there is no avoiding discussing current events. …