The human body during an autoimmune disease
The interest in writing on this topic has emerged for almost a year, when from a case product of the clinical practice that I exercise, a 24 -year -old girl who arrives at my office with a newly diagnostic Lupus, attracts my attention even inA previous seminar on research considers me to work more extensively to later a thesis work.
What mainly is that "I feel terrible, I am very scared, they just diagnosed with lupus and I am very afraid" the session continues with the story, days before we have received the envelope with the results of some analysis of some analysis of some analysis ofBlood that in the medical order of a rheumatologist specialist had been made, which he had consulted for the intense joint pains that afflicted him several weeks ago, the rest of the session continues to describe in detail what happened that day when the surprise of a diagnosis as a diagnosis asHe snatched her tranquility and that led her to the chair that supports the broken and painful speech. “The symptoms began for several months, but I never thought they were related, at first my hair began to fall, I thought that the dye I had decided to put on had fallen badly, then I began to feel very tired, I wanted to be asleepTime, I thought it was the pressure of the school, what I could no longer bear were the joint pain, everything hurt from the fingers of my feet, the whole body up and to the jaw, every movement, each joint hurt me"
This body seminar in philosophy and psychoanalysis allowed me a different look with respect to the subject concerning autoimmune diseases and the relationship that could consider the body with knowledge, that is, science. Raising questions such as what is a body for psychoanalysis? What is an autoimmune disease? Will they be new symptoms, or as the teacher who dictated this seminar, will be the new symptoms?
At present, the subjective complaint has different ways of manifesting, we could call them contemporary symptoms, autoimmune diseases such as lupus whose inclusion in the field of the International Classification of Diseases (CIE10) was given since 1971 and even to date it has aunknown etiology.
Science and these classification manuals only seekWithout success so far and not only causality is not known, but it is not known how to cure it and continuing with that same speech, try to solve it with pharmacological treatments that only hide the presence of symptoms in the bodily, losing sight of the singularityof the subject who suffers it.
Well mentions it conflate in its text "modern subjectivities and struggles of the bodies" that science decreases the effect of a series of discourse functions, since the signifier is reduced to its letter effect;The division of the subject is disconnected from castration because the dialectical work of truth is no longer possible. The truth and the unique real of libido are disjoint. The only real at stake in that speech is due to universal laws, science no longer needs to resort to body intuition. It does not operate more than on the organism and its real, science puts a veil to the part of the subject that is expressed in the ghost and that is correlated with the object to. The subject, neutralized in its division, becomes universalizable. But the liberation of the body causes a disjunction between the universal of the body and the particular of object A, which as a empty set is incorporated.
In the case that I present, the involvement of the body is undeniable, but not the body as an organism as science could see it, but thought from the conceptual field of psychoanalysis. Therefore, if we travel the texts of Jacques Lacan to determine the place that the body has in its teaching. We can say that this involves three dimensions, the image, the signifier and the enjoyment.
Designed from psychoanalysis you do not have a body, it is necessary to acquire it and that acquisition begins from the mirror stadium where the image is given a value, sustained imaginary phenomenon in the symbolic, which is accentuating the ability of the signifier. The image allows us to believe that we have a body, believe that it is a body. The body enjoys through the appropriation of an image, through the imposition of a signifier or its incorporation.
The subjects are inseparable from the bodies, because the speech is a social bond whose place is the body. Therefore, if we talk about subjects and body both are the effect of the insertion of the signifier by castration.
As we mentioned above one of the body’s dimensions is enjoyment, for this point I would like to resume Soler’s text “Lacanian affections” where he mentions that we must not forget that the clinic of desire unfolds in a clinic of the enjoyment, thanThe cause object, negativity of enjoyment, is also what conditions all the "plus of enjoying". Deploying all the enjoyment that the object condition it. As stipulated by Lacan in his “anguish” seminar, he enroll.
I consider that as explained by Soler in the aforementioned text, it could point out that in the referred case, the patient is experiencing a enjoyment of meaning (Joui-Sens), being the most mental, which puts into play the imaginary of the body andthe representations that are attached, corresponding to an anguish directly connected to the meaning, and is the anguish of the ruptures of meaning.
Without pretending to give answers to what the patient says that the Aqueja, perhaps a way to understand her condition is through her enjoyment position, since it seems that the real thing of the body is not specularizable, where there is a blockade of meaningAnd as something from the real body makes a-meaning via anguish, making symbolization impossible and as one of the destinations of anguish is manifested in the symptoms in the body.
I consider that these answers will be given by the analysis of the subject that within the analytical device allows us to talk about what speaks from the unconscious, what their symptoms speak, of what lupus speaks in this subject and thus try to get closer to theirTruth, just through the word that offers the possibility of the appearance of break points in the discourse which acquire an elementary value in the manifestation of truth, as long as it is warned of this, the relevance of psychoanalysis thatintends to rescue the subject from social discourse and whose purpose is not to cure but give rise to the subject and listen to it, providing a space that is intended to witness that unveiled story.
Bibliography
- Agnes Aflalo, modern subjectivities and struggle of bodies, in the symbolic order in the 21st century. Grama Editions, Buenos Aires 2012. Pp. 268-281
- Rosa López, "The News of Hysteria" (2013), in NUCEP, Freudian Field Institute, Madrid, pp. 1-14
- Soler Colette, approach for the reverse, theory of affections, the Lacanian series. In Lacanian affections. LIVE LETTER, BUENOS AIRES 2011. Pp.25-43
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