Leswin Laubscher, Derek Hook, Miraj U. Desai (Eds.): Fanon, Phenomenology, and Psychology, Routledge, 2022

Fanon, Phenomenology, and Psychology Book Cover Fanon, Phenomenology, and Psychology
Edited By Leswin Laubscher, Derek Hook, Miraj U. Desai
Routledge
2022
Hardback
304

Reviewed by: Michael Blezy

Introduction

What exactly Fanon’s Black Skin, White Masks contributes to the field of phenomenology is difficult to pin down. Although the text conveys its insights in the distinct vocabulary of phenomenology and its description and analysis of experience recognizably parallels the efforts of phenomenologists such as Husserl, Sartre and Merleau-Ponty, it is not immediately clear how Fanon’s work is supposed to relate to these thinkers or the phenomenological tradition he draws from.

For instance, does Fanon take himself to be merely applying, say, Husserlian or Sartrean phenomenology to a new or underexplored domain of phenomena while leaving the basic tenants of their phenomenology intact? Or is Fanon’s work much more ambitious, aiming not only to expand upon or supplement the work of his fellow phenomenologists, but to offer a fundamental challenge to their work? And if Fanon is offering a fundamental challenge to traditional phenomenology, is this challenge supposed to bring about an immanent transformation of phenomenology? Or is it supposed to call into question the very phenomenological enterprise and what it is capable of achieving?

Due to the lack of clarity on these basic issues, scholarly assessments of Fanon’s contribution to phenomenology vary widely. Reaction to Fanon’s phenomenological work ranges from complete neglect (Fanon’s name is not even mentioned in Moran’s (2000) Introduction to Phenomenology) to disparaging (consider Macy’s (2012, p. 132) assessment that “Fanon is not a terribly sophisticated phenomenologist”), to Fanon’s work being celebrated for its importance and originality and for moving the field of phenomenology in an exciting new direction. For instance, Karera (2020), speaking for a number of contemporary scholars that utilize phenomenology to explore issues of race, gender and politics (Guenther 2020; Weiss, Murphy, & Salamon 2020), heralds Fanon as one the key figures whose work ushered in a new era of politically-informed, “critical” phenomenology.

It is with a longstanding interest in precisely pinning down Fanon’s relationship to phenomenology that I eagerly dove into Fanon, Phenomenology, and Psychology, a collection of essays organized around Fanon’s contribution to a number of contemporary philosophical topics. In particular, I was encouraged to see that the editors and contributors took Fanon’s relation to phenomenology seriously, and that one of the editors’ main motivations for bringing together the collection was to shed light on the nature of Fanon’s phenomenology:

[A] rigorous exploration of Fanon’s distinctive uses and forms of phe­nomenology  emerged as one of the foremost motivations for this edited collection. As we began the  literature review that formed the first research task of this book, it quickly became apparent that there have been a number of excellent studies of Fanon’s uses of   phenomenology (many of which we have been fortunate enough to include in the pages that follow). The problem with this literature was not its content, but its distribution: Without dedicated searching and access to suitable academic databases and libraries, this literature remained so scattered and inaccessible that it has seemed, historically, as if it had almost completely fallen through the cracks of Fanon studies … [The] the appeal to experience, and more directly yet, the appeal to the lived experience of the Black man, is   an absolutely irreducible and crucial aspect of Black Skin, White Masks. At the risk of    being dramatic: There would be no Black Skin, White Masks without this method of        description and engagement. Fanon’s uses of phenomenology – which, as several of the     following chapters show, did not leave phenomenology unchanged – proved a condition   of possibility for that book, and, extending our argument, for much of what was most    compelling, visceral, and innovative within it. (2022, p. 7-8)

 

In what follows, I want to draw upon the contributions to Fanon, Phenomenology, and Psychology in order to say a bit more about how it is Fanon stands vis-a-vis phenomenology. I will not offer a summary of each of the articles in the collection. Not only would this be tedious for the reader, but the editors of the collection give an overview of the text and succinctly sum up each of the individual contributions in their introduction (p. 1-10). Instead, I want to specifically draw upon the contributors’ accounts of Fanon’s phenomenology and, further, critically evaluate these accounts, so as to bring new clarity to the relationship between Fanon and phenomenology.

Phenomenology and the Search for Structure

More than simply the fact that scholarly work on Fanon’s phenomenology has been scattered or inaccessible, it is the inherent difficulties with interpreting Fanon’s descriptions of experience and longstanding ambiguities and confusions regarding phenomenology itself that has resulted in a lack of clarity regarding Fanon’s contribution to the field. Black Skin, White Masks in particular, with its semi-autobiographical, fragmented, stream of consciousness way of proceeding, requires a large amount of philosophical reconstruction if something like arguments or positions are to be derived from it (including phenomenological ones).

Fortunately, for my purposes here, an overview of the ways in which Fanon’s phenomenology is characterized by the contributors to Fanon, Phenomenology, and Phenomenology will allow me to quickly get to the heart of the matter. By outlining the ways in which the contributors of the collection characterize (and, unfortunately, mischaracterize) Fanon’s phenomenological approach, the points of contact between Fanon and the phenomenological tradition he engages with will quickly be established.  

Before setting off on such a task, however, I think it will be useful for the reader if I briefly offer an account of how it is I understand phenomenology. By clarifying some of the key characteristics of phenomenology, as well as providing some philosophical distinctions that will allow me to more precisely differentiate between phenomenological accounts, Fanon’s relationship to phenomenology can be more accurately assessed.

In the Introduction to the recently published 50 Concepts for a Critical Phenomenology, the editors open the text in the following way:

Merleau-Ponty’s Phenomenology of Perception begins with a question: ‘What is   phenomenology?’ Nearly three-quarters of a century later, this question remains  unanswered. (2020, p. xiii)

Despite the inherent difficulties involved in definitively characterizing a field of philosophical investigation that is continually transforming as it critiques itself and finds new areas of application, I think the above claim is an exaggeration. And, frankly, I don’t believe the editors truly ascribe to it. A few pages later in the Introduction to 50 Concepts for a Critical Phenomenology, we are offered the following account of phenomenology which, at least in broad outline, marks out some of the key characteristics that belong to phenomenology:

One of phenomenology’s … methodological commitments is the refusal to accept     the taken-for-grantedness of experience. This commitment entails the perpetual   interrogation of the most familiar features of our everyday experience, not to deny them  but in order to know the better … Phenomenology is marked by a faith that such   descriptions can disclose the most basic structures of human existence … as these structures are brought into relief, our understand of our own experience is transformed, and our deepest assumption about our very being in the world may be challenged. (Ibid.)

Besides the regrettable characterization of phenomenology as marked by a “faith” that its description can disclose fundamental structures (there is no such faith, phenomenology is committed to its descriptions yielding such structures), this account nicely outlines at least three central features of phenomenology. In general, it can be said that phenomenology:

  • Does not accept as true any claim about the nature of our experience unless it is demonstrated by a means of a descriptive interrogation of experience. In part, this is the meaning of Husserl’s call to return to the “things” or “matters” themselves. Only what can be exhibited through the interrogation of experience should be philosophically adhered to.
  • Offers a descriptive interrogation of experience that does not simply lie content with more accurate, or perhaps even more rich and nuanced, descriptions of experience. Its descriptions are undertaken with a certain aim in mind: to reveal the “structures” (indeed, the most fundamental structures) of experience. I will say more about this below.
  • Concretely brings to light the structures of experience – an undertaking that transforms our relation to experience.

I think the main challenge offered by Fanon to traditional phenomenology revolves around a disagreement about how exactly the structures outlined in (2) are to be understood. However, before elaborating on (2), I want to briefly say something about (1) and (3).

Boldly stated, phenomenology’s goal of revealing structures of experience proceeds by way of an interrogative description of experience that concretely makes these structures apparent to the phenomenologist. For this reason, the task of providing better or more accurate accounts of what experience is like is not primary motivated by the goal of simply providing us with more nuanced or insightful accounts of our experience. Rather, phenomenology proceeds with an eye to reveal what makes experiences, and, indeed, experience as such, possible.

I want to suggest that this is the case no matter how important or meaningful the experiences interrogated may be to us. Indeed, “applied” phenomenology may offer us valuable clarifications and correctives regarding everything from what it like to undergo an emotional state to what it is like to sail a boat, to fall in love, play a video game or even give birth. However, such descriptions of what experience is like, although achieved by a descriptive turn to experience itself, do not necessarily satisfy the phenomenological aim of getting at the underlying phenomenological structures that make these experiences or experience itself possible. Indeed, it is the unearthing of structure that ultimately distinguishes phenomenology from mere psychological description, first-person reporting, or what an artist, poet, novelist or naturalist does when they attempt to depict or faithfully describe some aspect of our being in the world. In each of these instances, there is a turn to “things” or “matters” themselves – and in a loose sense, these things or matters provide the standard by which we judge the description – but they are not strictly speaking “phenomenological” in that the uniquely philosophical aim of exhibiting the underlying structures can fail to be undertaken. 

We can begin to understand phenomenology’s transformative dimension ((3) above) by noting that it can operate at two levels. First, it is common knowledge that undergoing experiences – philosophical or otherwise – results in a change in our relation to experience. Colloquially, we describe experiences as “marking us” or “giving a new perspective on life,” where what we are saying is that undergoing certain experiences transform who and what we are, and to such a degree, that they inform how it is we come to be disposed toward our experience. For instance, illness, the death of a loved one, the profound realizations we have in the face of art or nature – these experiences recontextualize lived experience in such a way that features and dimensions of the world are revealed to us that we had not experienced before. In a similar way, engaging in phenomenological descriptions – casting off our assumptions and theories about experience and paying heed to what it is experience itself offers or makes available to us – can occasion an experiential shift, perhaps even an irreversible shift, in how it is we experience ourself and the world.

However, phenomenology’s transformative power can also operate at a second, deeper level. Insofar as phenomenology is not solely concerned with descriptions of what lived experience is like, but interrogates experience in order to unearth structures, phenomenology involves a methodological maneuver that recontextualizes our relation with experience in a way that is not typically experienced when we are dealing with experience on the first level. Whether this maneuver is Husserl’s epoché, Heidegger’s destructive-hermeneutic analytic of Dasein, Sartre’s unearthing “the being of phenomenon” by descriptively mapping out the parameters of the existential situation (the “phenomenon of being”), or Merleau-Ponty’s expounding the worldly correlates of our bodily flesh, phenomenology involves a methodological re-orientation that, more than simply providing a unique kind of philosophical experience, fundamentally transforms our relation to experience itself.

What I am stressing here is that phenomenology reconstrues our relation to experience by turning it into a special field of philosophical investigation: experience as such and its possibility. By so transforming our relation to experience, the possibility arises not only of securing a whole new source of knowledge (that is, a phenomenological knowledge that would simply exist alongside the forms that concern objects found in experience). Rather, what we discover about ourselves and the world can bring about a change in how our experience of the world at the first level is to be understood, and so potentially motivate us to transform the very way we occupy or navigate such a world.

That what phenomenology interrogates is experience as such and its possibility nicely leads to a discussion regarding the all-important second feature of phenomenology ((2) outlined above): that its main aim is to disclose the structures of experience. Indeed, thinkers like Husserl, Heidegger, Sartre, and Merleau-Ponty have provided different philosophical accounts regarding how exactly it is that phenomenological structures are to be understood (coming down differently on issues such as how it is the structures and what they structure is to be conceived of, the basis or ultimately ground of such structures, the connection between the structures and ontology, etc.). However, each of these phenomenologists are committed to the phenomenological discovery of structures, where these structures are supposed to account for how certain experiences are possible or, more fundamentally, the very possibility of experience.

Fanon and Phenomenology

Phenomenology takes up the task, arguably first initiated and pursued by thinkers like Descartes and Kant, of expounding the conditions of the possibility of experience, where this is to be understood as expounding the a priori conditions of possibility that allow for there to be something like experience as such and without which there would be no experience (and not just the absence of this or that experience). Whether it is such structures as the intentional nature of consciousness or the unity of apperception in Husserl, “attunement” in Heidegger, the “Look” which Sartre’s argues defines our being with others or Merleau-Ponty’s account of the objectivizing structure of perception, phenomenology aims to reveal the fundamental structures that allow for experience (e.g., intentionality, temporality, affectivity, intersubjectivity, perception, language, etc.) and which enables us to navigate the world.

Now, to a certain extent, many of the contributors to Fanon, Phenomenology, and Psychology recognize that the search for such structure is the ultimate aim of phenomenology and that Fanon provides his descriptions of experience in order to ultimately reveal such structure. Miraj. U. Desai, for instance, proposes to read Fanon “phenomenologically,” where this involves, crucially, an “attention to structure”: namely, the “invariant” structures that Fanon himself claims to have discovered in Black Skin, White Masks and which Desai’s article proposes to unearth and interrogate anew (2022, p. 75).

However, it is worth noting that when it comes to actually saying something about these structures, Desai (1) narrowly conceives of them as structures that underlie and make possible particular ways of engaging with objects found in experience (specifically, Desai has in mind the experience of creating an artwork or composing a piece of writing) and (2) identifies phenomenological structures with a range of material determinates (historical, social, political and even geographical) that create personal identity, without clarifying in what sense these determinates are “invariant” or what (if anything) they have in common or how they might work together to make experience possible (Ibid., p. 74). The result is that the account of structure here remains merely at the level of objects of experience and the generation of particular sorts of psychological states, without clarifying the nature of the “invariant” conditions that would underpin these very material determinates. Consider the following passage:

            Fanon’s greatest originality came from examining colonialism via the lens of         psychopathology and personal identity via the lens of colonial violence. Hook (2005, 2012) articulated Fanon’s ‘materialist psychology’ that demonstrated how racist  encounters and gazes strip away a person’s embodied subjectivity and resources for personal and cultural identity … social ills like pov­erty, antisemitism, racism, and colonialism [are not to be] minimized to mere mental states. As was suggested above, Fanonian investigations necessarily connected psychological structures to political,  socioeconomic, and geographical ones. (Ibid., p. 80)

To be perfectly clear: Fanon is keen to demonstrate that various social-historical determinates structure experience and lie at the basis of our psychology and personal identity, as well as bring into being different forms of psychopathology. Additionally, phenomenology can be concerned with the structures that inform particular kinds of intentional states and show how concrete, material reality provides intentionality with the matter to occasion its various states. However, at the deepest level, these structural determinates are not to be understood, following Derek Hook’s interpretation (which Desai quotes approvingly above), in straightforward materialist terms. If Fanon was simply interested in straightforwardly enumerating the material conditions that create our identities in a particular social-historical situation, then (1) his account would be far too specific (and so lack the necessary “invariance”) to be strictly phenomenological, and (2) would risk eliding the phenomenological task of articulating the structural conditions that underlie, inform, and govern any and all instances of material reality. Indeed, as Nelson Maldonado Torres points out, the more basic structures that phenomenologists seek to discover—e.g., embodiment, intersubjectivity, language, etc.—are what make possible our very experience of “being,” regardless of its material makeup in any given point in history or social organization:

            [Specific] cultural and structural analyses are not enough to [exhaustively] explore the … formation of subjectivity … and [in particular] of [phenomenological] structures. For this, Fanon takes a philosophical approach that considers … the formation of subjectiv­ity  as subjects relate to basic aspects of human experience: embodiment, intersubjective contact (via language and love), time, and space … Time, space, embodied subjectivity, and intersubjectivity play a key role in the formation of what is often defined as Being. (Ibid., p. 91)

A Torres stresses, these deep phenomenological structures cannot be straightforwardly identified with concrete material conditions. If Fanon’s descriptions of his lived experience are to be understood “phenomenologically,” then the relation between the phenomenological structure and material reality, as well as the sense in which the latter relate to the former, needs to be exhibited.

If a materialist interpretation of Fanonian structural determinates overlooks and presupposes the fundamental structures that his phenomenology is after, then a Hegelian account also fails to help us see what Fanon is up to. First, Fanon does not conceive of the discovery of phenomenological structure as the outcome of a dialectical process whereby consciousness’ one-sided descriptions of thought/being continually force it to reconstrue itself until it is resolved in identity. Second, for Fanon, capturing the basic phenomenological structures does not necessarily result in consciousness that is capable of overcoming its alienation from being—especially, if overcoming alienation does not simply involve consciousness’ overcoming of its distinction from being, but, ultimately, forms of social alienation and oppression. Consider the following passages from Jean Khalfa and Lou Tuner:

 Black Skin, White Masks could be read as a phenomenology of the colonized   consciousness. ‘Phenomenology’ in a Hegelian sense first: It is the narration of the various stations and figures of consciousness through which mind, in history at large as well as in the history of an individual, first experiences and then endeavors to resolve    the various forms of its own alienation. (Ibid., p. 49)

[Hegel allows us to see that] the ‘fact’ of Fanon’s ‘black skin’… doesn’t remain at the  level of perception, but is instead elevated, in the sense of its determination to appear,  and reflected back in the look of the very subject whose bodily schema had been       racialized. Internal intuition breaks down the ontology of the colonial or racialized situation into a process of becoming wherein the inherent defects of the Manichean  world are also [to quote Hegel] ‘endowed with the impulse of self-development’ … This, in Fanon’s terms, represents the agency of the Negro, or that which becomes the revolutionary process of decolonization in his later works. Internal intuition, in short, is the method and means by which Fanon’s comprehension of the ‘colonial situation’  entails both the logic of its existence, i.e., its phenomenology, and the dialectic of its    overcoming. (Ibid., p. 68)

Although these two scholars draw on very different aspects of Hegel, they are both in agreement that Fanon’s phenomenology should be understood in a Hegelian register. The passages suggest that (1) consciousness in Fanon (or rather a particular form of consciousness, colonized consciousness) will work through various stages until it grasps its experience and, moreover, (2) this process will occasion consciousness’ to overcoming its social alienation, which is to say, that there is an impulse to (revolutionary) self-development built into this process.  

Although what consciousness’ comes to learn about its experience by the end of the Phenomenology of Spirit may overlap in certain respects with Black Skin, White Masks (e.g., it may be the case that, say, what we now call discourse is essential dimension of consciousness’ grasp of the world, including how we interpret skin color), the specific way Fanon reveals these structures via phenomenological description, however, bears little to no resemblance to Hegel’s progressive, dialectical account of consciousness’ overcoming its alienation. What is more, coming to knowledge of phenomenological structures for Fanon does not necessarily awaken in consciousness an impulse, much less a social-political program, to achieve recognition of other subjects.

While Fanon certainly argues that colonial situations are unacceptable and ought and can be transformed, he is not committed to the idea that his phenomenological depictions of the colonized subject’s experience are necessarily “endowed with the impulse of self-development.” Indeed, it may be the case that recognizing the structures that underpin experience as such may give us clues or suggest strategies as to how we can bring about such a transformation (e.g., new forms of representation, the reconsidering of language and its importance). However, there is no clear connection between unearthing phenomenological structures and the transforming of the cultural coordinates that imprison consciousness in certain pernicious social forms and self-conceptions. Indeed, it is entirely possible that a transformation of the culture or political situation informed by a knowledge of its underlying structures may come to imprison subjects in new pernicious forms.

Body and Discourse

If Fanon’s phenomenology is not limited to shedding light on a particular material, social-political set up and what it is like to live in such a set up (with its forms of social and political oppressions and accompanying pathologies), but attempts to lay bare the underlying structural conditions that make experience possible (a knowledge that does not necessarily point in any straightforward manner the way to overcoming an intolerable social-political situation), then what exactly is his contribution to this field of knowledge? And what, if any, are the ramifications or consequences this phenomenological account has for politics (broadly construed) if it doesn’t tell us how to overcome social and political forms of alienation and oppression?

These are big questions to tackle, and I will certainly not be able to provide satisfying answers here, especially when it comes to the thorny issue regarding the relation between phenomenology and politics. However, I think an answer to the first question begins to take shape by taking a look at how some of the contributors to Fanon, Phenomenology, and Psychology helpfully characterize Fanon’s account of two inter-related phenomenological structures in particular: the body and discourse.   

Fanon is certainly not the first phenomenologist to make the case that the body is to be counted amongst the transcendental conditions of experience. Husserl, Sartre, de Beauvoir and, of course, Merleau-Ponty each have offered accounts of the body and its role in structuring the world. More than any other phenomenologist, however, it is clearly Merleau-Ponty that has cast the greatest shadow over Fanon’s thinking about the body. This influence comes through in the very conceptual tools Fanon uses to articulate his insights, as well as in the way scholars depict Fanon’s account of living in a black body under a system of colonialism. Consider the following passages from Jean Khalfa, Derek Hook and Athena V. Coleman:

[T]he body [is] not only … a thing within the world but also as a ‘posture’ or as a condition for a primordial interrogative relationship to the world, a condition for the constitution of the given as world … The system of racism leads to the real loss of    this interrogative body, revealed by phenomenology, which is instantly turned into a thing. (p. 49-51)

            In the white world the man of color encounters difficulties in the development of his  bodily schema … the black man suffers from his body quite differently from the white     man. (p. 117)

In contrast to the universality of the corporeal schema, Fanon discovers a multiplicity of   schemas that shape those subjects and moments excluded by the corporeal schema …     Fanon’s rereading of phenomenology and psychology opens up the question of [what is responsible for] structuring schemas, which structures … our connections to others. (p. 133)

The main idea is that Fanon, following Merleau-Ponty, is committed to the idea that the body plays a structural role in making our experience of the world possible. The body, understood along these lines, is not to be strictly identified with a thing or with anything thing-like. Things are found in or occupy the world opened up by the body. “Corporeal schema” (sometimes translated as “body schema” or “bodily schema”) is Merleau-Ponty’s term for the fundamental “posture” of bodily being that allows for an openness to the world insofar as it enables an array of possible movements and mobilizing projects that extend from us to our surroundings; a pre-reflective structure that lets the world meaningfully appear as the bodily correlate we competently navigate and in which we discover things that we can seamlessly take up and utilize (“interrogate”).

But not only that. This structure, as condition opens us to a world and lets it be experienced, also opens us up to and exposes us to others, that is to say, to the perspective of other similarly constituted bodily beings. To claim then that Fanon’s account of the black body under colonialism demonstrates (1) that the corporeal schema encounters difficulties in its development, and (2) that the bodily perspective that, fundamentally, opens up the world of things is itself made thing-like, is to draw attention to one of the main conclusions of Black Skin, White Masks: the body, or more precisely, the corporeal schema, despite being a condition of possibility of having a world, cannot be straightforwardly universalized.

It is here that the bodily schema needs to be seen as bound up with another condition of possibility: discourse. Although bodily being is pre-reflective in that the bodily integration and engagement with our surroundings does not necessarily involve the intellectual contribution thinkers such as Kant and Husserl would ascribe to it, the body is in each case bound up with a particular discursive context that delimits and shapes the body’s mobilizing projects. “Discourse,” as I am using the term here, is not limited to the linguistic or conceptual; it does not simply refer to a societies’ possibilities of talking or thinking. It extends to the material deposits of a greater symbolic order: images, spatial arrangements, print media, as well as gestures, comportments and other forms of social signifying all contribute to discourse.

Fanon’s idea is that the discursive milieu established by colonialism – with its binaries, asymmetries, and exclusions – ends up carving up, categorizing and segregating bodies along the lines of colonized/colonized or black/white. This comes to be internalized not only at the level of individual psychologies or self-conceptions, but actually informs the very way bodies come to orient themselves and establish relations with things and people in space. Specifically, the black body, having its exploration of space be in each case mediated through an awareness of how it stands vis-à-vis a white world and its occupants – an awareness, mind you, that does not necessary extend in the other direction. The result is not only that the possibilities for bodily exploration and usage are frustrated or limiting, but continually forced to fold back on itself in consideration of a hostile, yet mostly indifferent, white other. As Helen Ngo puts it:

[R]acism not only becomes interiorized but ‘epidermalized’- or in phenomenological  terms, lived and inhabited bodily … embodiment becomes marked by a kind of bodily schema fragmentation … Everything is anticipated, thought out, demonstrated, made the most of. (p. 194-5)

Indeed, Fanon not only uses his phenomenology to put pressure on the notion of a universal bodily schema, his descriptions of bodily being under colonialism also call into question how it is we should characterize the struggle for recognition: to be for the other as fellow subject and not object or thing. The black body is forced to continually turn its gaze back on itself insofar as its bodily being is one that is shaped through a discursive context that forces it to consider itself in relation to a white other that does not repay it in kind. Everything from lighting a cigarette to finding a seat on a bus becomes conditioned by the asymmetrical colonial relationship that reifies the colonized black as it acknowledges the white. Under such social-political conditions, the struggle to be recognized as a subject via the other is not characterized by the unfolding of any sort of progressive logic, but is already predetermined at a level of the body and its worldly conditioning. The discourse of colonialism seemingly precludes the very possibility that the colonized can initiate a relation between subjects with the colonizer. As Lewis R. Gordan nicely puts this point:

[The] racialized schema below the [vicissitudes and outcomes of the] Hegelian [lordship/bondage relation] addresses contradictions that are not of a dialectical kind. The call for [a distinctly] Black Consciousness already demands addressing a ‘lived reality’ … but one that has not been acknowledged as such … The consequence is the retort: At least the other is an other. To become such initiates ethical relations. (p. 223)

Hannah Lyn Venable: Madness in Experience and History






Madness in Experience and History: Merleau-Ponty’s Phenomenology and Foucault’s Archaeology Book Cover




Madness in Experience and History: Merleau-Ponty’s Phenomenology and Foucault’s Archaeology





Hannah Lyn Venable





Routledge




2022




Paperback GBP £34.99




258 Pages 4 B/W Illustrations

Reviewed by:  Giorgi Vachnadze (University of Louvain)

It would be fitting, perhaps to start speaking of Madness in Experience and History by refusing to begin at the beginning and stepping right into the centre oscillating towards the periphery through a long and patient outwards spiral. The battleground of reason and unreason, the site of power and resistance; a space where the inside of the embodied subject meets the outside of institutional constraints; the structures offered up by history to consciousness – is the concept of the Flesh. Flesh, for Foucault, unifies the discursive practices of society and the techniques of the self, bringing together the practices which act on the self with those which are acted by the self” (Venable, 2021). The notion of the flesh is the space of reconciliation, the fundamental schematism that could harmonize the embodied ontology of Merleau-Ponty and the historical ontology of Michel Foucault. Seeking the unified approach, Hannah Lyn Venable offers the reader a comparative analysis between the two prominent representatives of 20th century French thought and a complementary, integrated methodology for interrogating modern psychiatric discourse.

For Merleau-Ponty, Flesh is the body in motion, the human subject embedded in the world through her interactive capacities; the “I can” as opposed to the Cartesian “I think” is what sustains the order of things through the human perspective. Underneath the apparent stability of our empirical observations, the propositions of science and mathematics – facts, objects and states of affairs – the domain of the non-rational both sustains and threatens to undermine our sense of self and others; our relationship to the world. Flesh is where the subject and object come together. The primordial experience of the world is neither thought, speech nor observation, but action. In truth, it is not therefore “the subject” that sustains the world; it is the body. Flesh is already meaningful. This is the meaning of perception.

For Foucault, on the other hand, Flesh is the contested object, it is the apparatus that sustains one’s way of life. The body as an object to be governed, managed and disciplined can offer resistance to the series of objectifications imposed on it through power, which operates vicariously through the institutions of modern science and psychology. The “enfleshed” subject can constitute herself through alternative techniques of the self as a way to refuse the technologies of the self that attempt to render her docile. Flesh is the political battleground sustained by history.

Phenomenological analysis and archaeological historization come together in order to shed light on the history and experience of madness: The non-rational – divided into the pre-rational of Merleau-Ponty and the irrational of Michel Foucault – is juxtaposed against the rational as it is given to us in perceptual (i.e., corporeal) experience and throughout history. An archaeology and phenomenology of madness, according Venable, can shed a new and interesting light on our contemporary understanding of “mental illness” (a recent invention). With this aim in mind, Venable takes us on an uneasy yet beautiful and hopeful journey beyond the rational-nonrational divide into tragedy, the sense of loss and the wisdom of madness.

Madness in Experience and History, quite unlike the object of its investigation, exhibits a beautiful, structured architectonic. The book is neatly laid out and easy to navigate. This makes its otherwise difficult subject matter incredibly accessible to the reader. The book is organized into five parts and eight chapters. The first part offers a helpful diagram of the larger textual cartography laying out the outline, a series of definitions and key terms, the general aims of the text and the underlying methodology of the work. The second part of the book analyzes Merleau-Ponty’s phenomenological approach to madness and the pre-rational as a stand-alone intervention in contrast to the third part, which similarly engages with the Foucauldian archaeology of madness and the irrational. The fourth part is where the process of theoretical integration begins. It starts out by tracing the real historical encounters between Merleau-Ponty and Foucault and their mutual influence (mostly the influence of Ponty’s lectures on Foucault), through a biographical study of their lives and the development of their thought. The section further advances into a detailed analysis of the seemingly divergent, irreconcilable differences between some of the important concepts employed by the philosophers. Merleau-Ponty’s phenomenological subject is posed against Foucault’s bracketed subject and the perceptually situated subject is contrasted with the historically situated subject. The section concludes through the summary of their differences, bearing in view their potential complementarity and the possibility of reconciliation.

Chapter seven begins the strategic synthesis. Venable starts out by reviewing the existing, yet incredibly scarce, literature that attempts to bridge a sustainable dialogue between Merleau-Ponty and Foucault. According to Venable (2021), “…there are only two scholars, Nick Crossley (British sociologist) and Judith Revel (French philosopher) who have produced full books which attempt a complementary approach to the philosophies of Merleau-Ponty and Foucault…”. With the added difficulty, that Crossley remains nonetheless the only scholar (aside from Venable) to have written a book-length study of the matter in English. Venable continues to reconcile the differences concerning the respective theories of the (implied) subject, the alleged conflict between perception and history, the respective influences each writer had on psychology (mostly Merleau-Ponty) and Medical Sociology together with Disability Studies (Foucault), concluding the section through a summary discussion of the potential contributions that the integrated approach could offer to contemporary approaches in psychology.

The final section, part five of the book, extrapolates on the benefits of the aforementioned contributions through three particular case studies of Schizophrenia, Major Depressive Disorder and Bipolar I Disorder to develop an extensive critique of the bio-medical and reductive models of mental illness. The latter, often unbeknownst to medical practitioners, tend to draw on outdated techniques of governmentality to repress, isolate and subdue the underlying non-rational of mental illness (i.e., madness), through one-sided pharmaceutical interventions. Instead, a phenomeno-archaeological strategy could help identify the social and existential causes of mental suffering and provide an alternative method to the diagnostic model, which tends to compartmentalize the problem and add unnecessary stigma to the patient.

Venable advocates for a return to the seemingly outdated notion of “madness” to expose the deficiencies of the medicalized term “mental illness”. “… “madness” contains certain colloquial meanings which remind us of the broadness and ambiguity of human experience, unlike other more technical terms such as “mental disorder,” “mental illness” or “psychopathology.” (Venable, 2021). Both Foucault and Merleau-Ponty use the term “madness” in their discussions on psychopathology. Venable further introduces the term non-rational. The non-rational is divided into two subsets: the pre-rational and the irrational. The two different modalities of the non-rational aim to capture the distinct ways that our experience of madness tends elude strict systems of classification and sharp conceptual boundaries.

The pre-rational can be understood as the condition of possibility for the rational. It refers to the multiplicity of embodied processes, activities and ways of going-about-in-the-world that have to take place, before the clear and distinct ideas, facts and observations can be given to consciousness. The pre-rational can refer to the simplest non-reflective experience of our day to day lives. Playing sports, driving a car, dancing etc. Anything that involves putting conscious reflection out of play can be safely placed in the domain of the pre-rational. All instrumental and technical know-how belongs to this category as well. To the contrary, the irrational represents everything that stands in the way of reason. The irrational is opposed to reason, it creates ambiguity, problems, misunderstandings, errors in judgment as well as more intense experiences of anxiety, sense of loss, existential dread and melancholia. The irrational, unlike the pre-rational, tends to subvert reason in one way or another. The irrational could also manifest in transgressive behavior and the violation of social norms, bearing a complex relationship to crime and deviance. Finally, the non-rational cannot be understood without reference to the rational. In reconciling the differences between Foucault and Merlau-Ponty, Venable, in her holistic approach to mental illness, seeks to eliminate the sharp boundary separating the rational from the non-rational.

As we mentioned previously, the concept of the pre-rational is attributed to Merleau-Ponty’s phenomenology of madness. In order to develop this idea, Venable draws parallels with Aristotle. According to Aristotle, every single thing bears a form (eidos) which pertains to the essence of the thing. “For Aristotle, the form is what brings the elements together to make it a whole, such as bringing two letters into one sound of a syllable or the forces of nature into one flesh of a living creature” (Venable, 2021). The mentioning of the word “flesh” in the sentence is of course no mere coincidence and as we spiral outwards from that central term, we are soon going to see how it forms a conceptual network with the notions of experience, history, madness, reason, the non-rational and the idea of restlessness employed by St. Augustine. The ancient idea of the whole being more than the sum of its parts plays a crucial role in Venables’s account of the essence of human experience – madness. “…madness arises out of this shared way of experiencing the world instead of being something separate from it…,” explains Venable (2021). The Phenomenology of the pre-rational aims precisely at this; to uncover our common experience of an embodied “being-in-the-world” (Heidegger, 2010) and the integral role of the non-rational in constituting that experience.

The unity of human experience is decisive for Venable and Merleau-Ponty in understanding the importance of the pre-rational and vice versa. An anti-Cartesian sentiment of rejecting mind-body dualism as well as the anti-Kantian sentiment of rejecting the subject-object division, both very important endeavors in the work of Foucault and Merleau-Ponty, are found throughout Venable’s Madness in Experience and History. According to Merleau-Ponty, consciousness is indivisible and “indecomposable” (Indécomposable). Venable successfully monopolizes on the French variation of the term to reveal the richness of the meaning underneath. She explains that the term refers to “something that cannot be divided into parts, broken down, taken apart or separated; it refers to the French concepts of inseparability (inséparable) and nonfragmentation (non fragmentable)” (Venable, 2021). The indivisibility of the human consciousness and the pre-rational manifest themselves in the body as they pertain to the fluidity of the total (reflective and non-reflective) experience, an immersed embeddedness in the world.

In this way, the pre-rational or the pre-logical, vis-à-vis the reflective and the logical, bears the same dialectic relationship to reason, which the non-rational bears to the rational; they are the same. One of the key take-aways in the discussion of the pre-rational as well as the irrational, is to reveal the complexity of the relationship between the rational/nonrational distinction on the one hand and the normal/abnormal distinction on the other. A very important insight offered by Venable, is that we cannot simply group the rational with the normal and the non-rational with the abnormal, as was often done. And we will see further through our journey, it is neither the pre-rational nor even the irrational that cause human suffering, it is in fact the aforementioned relationship; the connecting line between the rational and the non-rational for each individual, or even entire communities. Psychological suffering, according to Venable, is the result of a deformation of that relation, their “falling out of tune” with each other. This discrepancy manifests in the body, within the flesh of our performed selves.

It is true, that perceiving and the awareness of perception can be separated, some perceptions are clearly more “cerebral” or “cognitive”, while others are enacted “unreflectively” and “without conscious awareness”, but the distinction is arbitrary, or methodological, to be more precise. It is a technique of speaking about human experience, much less than a representational model. The division admits of degrees. In other words, we have a scaled understanding of those distinctions, which Descartes and Kant wanted to separate categorically. In this sense, when Venable (2021) and Merleau-Ponty address “the primordial” relation humans have with the world, they are not advocating for a clear division between the pre-logical and the reflective; Venable’s goal specifically is to build on Foucault’s project of an “expanded reason” in order to take into account both the irreducible mystery of the irrational as well as the spontaneous activity of the pre-rational.

The empirical world of a trained and socialized subject and the discourse of science (which today more than ever, plays an important political function in how we constitute ourselves as subjects) is a derived language, it is posterior to the primordial experience of the world. Where the first can be conceptualized as a series of spatial relationships between objects, the latter operates as a field of interactive capacities and actualities. “…the point”, writes Venable (2021), “is that through reflection on the primordial field, we can see the human in the fullest sense, beyond the subject and object divide, and this demonstrates how the human relies on an area of a field, known as the unreflected.” The affective perceptual field is therefore primary and anterior to what we would normally call a world. It is a field of affects. This primordial world can be accessed through various techniques, including of course, phenomenological philosophy, but also the arts, sport activities and limit-experiences.

The center of the primordial field of habitual behavior is the body. The body, once again, is not an empirical object for study, the body objectified through i.e., the disciplines of biology, anatomy, neuroscience etc. The latter is a derived body that bears close to no resemblance to the affective body. This is not a body made up of atoms, genes, cells and molecules. Merleau-Ponty’s body is that which administers affects and re-arranges habits. It is not the metabolic body, rather it is a body of actions, a multiplicity comprised of a dynamic series of affecting-and-being-affected. Without the dynamic body, the empirical body cannot come to being. “The body, as the first, most basic habit, is the platform of nonrational behavior upon which other habits can be built. The process of growing habits is continuous because habits are always in a state of renewal” (Venable, 2021). According to the description, the body bears a direct resemblance to the previous Aristotelian characterization of form. Hence, the body is not a thing among things, but rather the general form of human behavior.

In contrast to Foucault’s “implied” understanding of the body, which does not possess an inside, Merleau-Ponty’s account portrays the body as a center of activity; the pre-rational nucleus of human experience wherefrom habits, actions, capacities and in short: perceptions emerge. Unlike the body of passivity described by Foucault, which always is and can only be inscribed from the outside, even by the subject herself in her negotiations with power, the active body of Merleau-Ponty is a creative actor of the flesh, structuring and re-structuring its own habitual patterns. Venable’s central argument is that the two bodies are perfectly reconcilable, more so, each can account and compensate for the deficiencies in the other.

Entering the Foucauldian realm of the archaeology of madness and the irrational, the opening lines of the third section of the book introduce St. Augustine’s writings on human restlessness. “Augustine’s portrayal of the restlessness of humanity sets an excellent framework for considering Foucault’s account of unreason: both see unspoken pain at the heart of the human experience and both call us to acknowledge the depth of the pain rather than ignore it” (Venable, 2021). Needless to say, unlike Augustine, Foucault does not identify the source of human restlessness in either sin or eternal damnation, nor still would Foucault find the solution to human suffering in seeking refuge with God. Instead, Foucault calls for a historical analysis of unreason to uncover the various forms taken by men’s and women’s anxious relationship to themselves and analyze the different constructions of madness employed by the ages in their attempts to manage and domesticate the irrational.

Venable (2021) argues for an essential unity, which brings together the multiple manifestations of the irrational throughout European history labelling it the “overarching non-rational”. Foucault’s unreason or “(déraison)”, writes Venable, can be understood as something that is opposed or contrary to reason. The Foucauldian unreason is specifically opposed to the Christian and Latin (late Roman) conception of reason: ratio. The latter should not be conflated with the Greek logos. Unlike the former, the latter is not pitted against déraison, such valorization of reason as separate and superior to unreason, Venable states, would bear a closer relationship to Greek hubris i.e., arrogance. Instead, the logos, unlike ratio, offers an expanded understanding of reason having no trouble entering into a dialectical relationship with unreason.

Venable continues to trace the multiple forms of madness describing the ways in which societies chose to govern the mad by following Foucault’s work; the History of Madness, throughout three distinct epistemic formations: The Renaissance, the Classical Age and Modernity. At this point Venable begins to combine Foucauldian and Pontyesque terminology to speak of the “perception of the rational” and the “perception of the irrational” as different manifestations of the same rational/non-rational divide which (unlike Foucault), Venable tends to take as the universal constant in the history of reason and madness. And once again, unlike Foucault’s work, Venable’s seemingly innocent attunement of phenomenology to archaeology begins to sound increasingly Hegelian[1].

Aside from the three distinct historical epochs, Venable introduces what Foucault terms the four consciousness of madness: the critical, the practical, the enunciatory and the analytical. As we will see, none of these techniques of managing the irrational can be found as stand-alone and entirely separate from the other three. However, with the introduction of each epistemic break separating one discursive formation from the other, we find some of these techniques becoming predominant, while others recede to the background.

Beginning with the 16th century: The play of light and dark is the main motif behind the Renaissance understanding of the rational and the non-rational. The Renaissance was the most tolerant of the three ages. During this period, madness, despite its terrifying manifestations, was seen as something necessary. As an essential counterweight to the light of reason, unreason was perceived as the frightful, tragic path one had to take to achieve light and clarity. Finding multiple expressions in the works of notorious Renaissance artists such as Hieronymus Bosch, Matthias Grünewald and Pieter Brueghel, the age of Renaissance would embody a metaphysics of the tragic, which takes contradiction seriously, but not as a problem to resolve or a sickness to be cured, but rather an irreducible mystery; a cosmic antagonism that needs to be confronted by coming to terms with it. “To try and tear away the illusory and the chimerical would also be to tear away the real and the true. The illusory aspect of the irrational is woven together with the reality of the rational” (Venable, 2021).

The Ship of Fools would come to express the social pragmatics of madness in the age of the Renaissance. The mad were “entrusted” to sailors as useless cargo occupying the decks of traveling merchants and fisherman. As the general undesirables, banished from the cities, they were trapped within the wet liminal spaces of turbulent waters, roaming endlessly from harbor to harbor. Water became the master-signifier for madness. The Renaissance would embody the critical consciousness of unreason, where the opposition between reason and unreason would not preclude and even further; would necessitate the dialectical relationship between them.

The human monster was the caricature for the Renaissance conception of madness. The monster, despite being an aberration, an exception to the taxonomic system, a deviation from a classifiable species-being[2], served as a reflection of the very human struggle against tragedy, unnaturalness, illusion and the decentered relationship between the subject and the world. “The mad person on the boat and the peasant in the town share the same world: the presence of the wandering boat reminds the peasants on shore of the difficulty in seeking after truth and the reality of the tragic all around them” (Venable, 2021). Both the madman and the man of reason would share a common experience of the unnatural and the monstrous as an essential possibility for mankind.

The Classical age, like the Renaissance, recognized the darkness of the irrational, but unlike the latter, it broke off the dialogue between reason and unreason and modified the critical attitude by exorcising the dialectical relationship. The Classical age, marked by The Great Confinement, is the defining historical period, which according to Foucault, has played the most important role in constituting the modern (our) attitude towards what eventually became known as mental illness. With this in mind, Venable brings our attention to the purpose of Foucault’s project by reminding us of the full title of what is arguably Foucault’s magnum opus:[3] Madness and Unreason: History of Madness in the Classical Age.

The classical irrational, in stark contrast to the Renaissance, far from a natural predisposition of man, was now identified with moral failure. The Classical age therefore activates a new attitude towards madness, which sees the non-rational as a serious problem that requires correction. Unreason was now perceived as the regression of man to a primordial level of development. The madman was labeled as primitive and beastly. The animality of madness was used as a pretext to create distance between reason and unreason, to isolate, confine and place madness out of sight. The radical expulsion of madness was followed by an excess of reason. Every immoral, irrational act was reduced to a series of causes, effects and reasons to the point where madness itself became overdetermined by reason without thereby being assimilated to it. An extreme repression of madness by reason led to an ontological metamorphosis of unreason, where the irrational transformed into a persistent presence of nothingness. “…these three qualities show the steps that the irrational takes toward nothingness: first, the irrational is opposed to the rational, and then it is driven into the void between madness and the rational; here, madness becomes the place-marker for the irrational and is judged by the rational according to some unknown forces. The rational, in the end, appears to dominate, but its foundation remains insecure” (Venable, 2021). This tripartite transfiguration of unreason into nothingness offered by Venable shows how the Classical age, in its desperate attempt to annihilate madness, flies in the face of a paradox and ends up subverting its own foundations of reason. Another, somewhat extensive but very insightful quote will illustrate this point more clearly: “At its root, the content of madness signifies an absence, a nothing, because experiences of madness can be explained only by something positive in the categories of the rational. Paradoxically, this positive display of something real in madness is actually a display of nothingness. This means that the experience of the irrational, which is summed up in the experience of madness, must mask itself as its opposite to be understood” (Venable, 2021).

The Classical age is representative of the critical and the practical consciousness of madness. The separation between reason and unreason is no longer accompanied by a dialectical understanding of their reciprocity. Instead, the practical consciousness is used to divide and conquer madness entirely, until nothing remains but the pure visibility of a totalizing and undisputed rationality. The enunciatory and the analytic consciousness of madness are also present in the classical age. Where the first serves to label anyone and everyone, especially those considered idle and “purposeless,” as insane leading to their immediate or eventual confinement, the latter was used give support and lend weight to the initial superficial “diagnosis” by drawing on “objective scientific claims” about “the nature of madness.” Very different from the Renaissance, where the mad were “let loose” to roam the seas and sometimes the streets, the Classical age sought to confine, cure and correct the incorrigible individual.

Where the rationality of the Classical age can be described as the privileging of order, morality and positive truth, the Modern age would deal with madness through the notions of objectivity (carried over from the Classical age), science and the norm. But most importantly, the Modern age has set itself up as the first discursive formation that attempts to ignore the non-rational altogether. In this way, the irrational becomes alienated, exiled and silenced (Venable, 2021). The analytic consciousness of madness dominates our age. The break in the dialogue with madness is no longer deployed as an active turning toward and excommunication of madness, but rather its alienation and thereby its own self-alienation, the latter being pragmatically implied in the former. Madness is no longer forced into nothingness; it has gone mute.

The Modern age, building on the exclusionary practices of the Classical age becomes the age of humane treatments, cures and rehabilitation programs. “…the modern approach builds on the reality of the already confined mad and takes this preexisting condition as an opportunity for new medical studies and experiments” (Venable, 2021). The transition from the Classical to the Modern age results in the transformation of the incorrigible individual (the human monster of the 16th century Renaissance) into the sexual pervert. The abnormal individual is now portrayed as a threat to the nuclear family, which in turn serves as the foundation for civil society. No longer held morally accountable for his deviance, the pathologized person is pronounced sick; in need of help and treatment.

It goes without saying that the irrational isn’t going anywhere just because we decided to ignore and medicalize it. But it has become easier to fail to acknowledge it for what it is due to the incessant covering-over of madness by modern discourse. “Anxiety”, “Panic Attack”, “Depression,” “Perversion”; the labels used to channel the violent flows of the non-rational act as chimeras that foster substitute experiences in place of the confrontation with the tragic. “Like a teenager rebelling against the strict rules of his or her parents, the irrational revolts against the modern reduction of madness to mental illness; the more it is oppressed and pushed aside, the louder it bursts onto the scene” (Venable, 2021). Perhaps the work on the self in our age, implies a new confrontation with unreason beyond prescription pills and therapeutic interventions and maybe the courage for truth implies a courage for madness. What is the price that needs to be paid to refuse the biomedical model? Alternatively, what is the price paid for acceding to it? Or is this a false dilemma?

An expanded understanding of reason drives Venable’s work on Merleau-Ponty and Foucault. And according to Venable, it is also what motivates both Foucault and Merleau-Ponty to engage with the history and phenomenology of madness. Whether this is indeed the case, especially for Foucault, is a question that needs to be further addressed. Venable seeks to bypass several difficulties in her aim to reconcile Merleau-Ponty and Foucault, especially given Foucault’s explicit rejection of phenomenology, his refusal to formulate any clear theory of the subject, the methodological approach of archaeology and finally, his skeptical attitude towards psychology.

Among phenomenological philosophers Foucault is known as the author of the bracketed subject, while to the comparatively larger circle of scholars he is also known as the author of the implied subject. The bracketed subject can be viewed as a strategic anti-phenomenological deployment. The Husserlian notion of “bracketing” refers to the mental act of suspending or putting the natural attitude out of play. Its purpose is to prepare the philosopher for performing phenomenological analysis. The phenomenological reduction or the epoche is central to the phenomenological method. The act of bracketing is performed by the transcendental subject and the subject is thereby the founding element for the method. By bracketing the subject, Foucault thereby annihilates phenomenology itself, claiming that the subject, far from an undeniable given, as is the case with Descartes, is in fact a complex product of power-relations. The unity of the subject is one of the contested grounds between phenomenologists and Foucauldians. Granted, Merleau-Ponty’s theory of the subject is significantly different from the Husserlian subject due to the emphasis on the role of the body, Venable’s take on the matter is that the Pontyesque body nonetheless exhibits an indivisible (non decomposable), albeit experiential, unity. This unity, either implicitly or explicitly, I argue, is not found with Foucault.

The subject in Merleau-Ponty is the starting point and the ultimate foundation of reality. Ponty takes care to show that the essence of the phenomenon is not simply observation, but an embodied and interactive relationship with the world. As we mentioned before, perception is action, or the capacity to act within a milieu – the ‘I can’. “Everything must begin with my own perspective as a subject for I cannot ever entirely escape myself,” writes Venable (2021). This is clearly not the case for Foucault. Foucault privileges discourse over the subject, claiming that the subject is in fact a product of multiple discourses. One produces oneself through discourse, an on-going narrative of the self about the self; the self is constantly sustained through institutional mediation. In this sense, contra Venable, it seems that the Foucauldian account of experience is one of fragmentation, rather than unity. The subject is dispersed via discourse and all unity is merely an a/effect.

Venable is not the only phenomenologist who levels the accusation against Foucault for him having neglected the role of the body. It is thought that Foucault has somehow “forgotten” or otherwise ignored the body, the lived body as it is experienced from within, in order to address the “more urgent” matters concerning the body of power inscribed from the outside. Another accusation involves labeling Foucault a determinist due to his “one-sided” approach to the body. If the body is exclusively the product of inscriptions and power-effects, how does one negotiate for freedom? Both of these questions will be addressed shortly towards the end.

By speaking of the unity of experience or the unity of the body, Venable does not thereby concede to the existence of a determined or determining human nature; neither do Foucault and Merleau-Ponty. And yet, Venable (2021) argues, “that the body has a certain “universal arrangement” which operates according to common patterns and allows us to discover through perception and through exploration the order of the world.” Why does this universality have to pertain either to the lived body or the inscribed body remains unfortunately quite unclear and in need of further support. In her attempt to link phenomenology with archaeology, Venable seems to do little justice either to Merleau-Ponty, who in his later work abandons phenomenology altogether, or to Foucault, by discarding several of the central theses orchestrating his entire oeuvre[4].

Venable attempts to respond to these questions in chapter seven and begins the process of reconciliation between the Foucauldian and the Pontyesque views on subjectivity, the role of history and their relationship to psychology. Using a “complementary” approach, Venable offers the reader a strategic synthesis, whereby the dialogue is supposed to result in the mutual enhancement of the two philosophers and their methods. We must ask, once again, how much of the actual content of their work is sacrificed for the presumed effectiveness of the integrated approach? Venable makes a profound point, one rarely encountered in contemporary Foucauldian scholarship; Foucault was indeed interested in the question of experience. And it is without a doubt, that human experience is a problem that gripped Merleau-Ponty as well. But unfortunately, Venable takes a rather unsubstantiated leap, by attempting to link this mutual fascination with experience to a shared understanding of subjectivity. To reiterate, the Foucauldian conception of experience, to my mind, does not by any means imply unity. Quite the opposite. The experience of madness, maybe even by definition, is the experience of dispersed fragmentation. There is, I argue, no implied subject behind this idea of experience. It is fundamentally different from the actual experience of the phenomenological subject. The phenomenological and Pontyesque body may or may not necessarily support the idea of unity, but the Foucauldian conception of flesh at its most “fundamental” level is necessarily disjointed.

The final section of Madness in Experience and History offers novel approaches to mental illness by suggesting several routes for the application of the integrated method. After claiming to have reconciled the differences between phenomenology and archaeology, Venable attempts to introduce her method to contemporary problems in psychology. Starting with the case of Schizophrenia, a modern disorder broadly defined as discord between emotion, thought and behavior and the presence of hallucinatory symptoms, Venable first points out that the element of fantasy never achieves its full expression. The subject’s relationship with reality is never entirely broken down. Perception remains as an invariant structure between the “normal” and the “pathological” experiences of reality. “Both experiences, hallucinatory and perceptual, come from the same structure of human experience… … the primordial relation to the world” (Venable, 2021). The patient therefore, is not cut off from reality, but simply bears a different relationship to it. The pre-reflective non-rational is equally present in the perceptions of the normal as well as the abnormal individual, the difference is, as mentioned before, the relationship between the rational and the non-rational. It is almost as if there was a failure of executing a technique or exercising a capacity, rather than the absence of a faculty.

Melancholia, better known today as Major Depressive Disorder leads to the second diagnosis discussed in the book. Similar to cases of Schizophrenia, Venable via Merleau-Ponty, shows that the melancholic subject engages with the same structures of the common, rational order to “distort” and recreate a world of desperation and hopelessness. Once again, the connection is not severed, the patient “takes what she needs” in order to maintain an anesthetized morbid reality of her own. Paradoxically, the patient uses the world to push it away, maintaining a radical relationship of heterogeneity and exteriority with the social. The “abnormal” individual flees subjectivity. “Even when we feel trapped by grief and sorrow, our senses are still taking in the world around us, such as seeing a brightly colored object across the room” (Venable, 2021). By pointing out, once again, the shared structure of the embodied pre-rational, Venable’s approach helps us see what is left of our shared experience; the non-rational between us and those who suffer from mental distress. And this is more than enough to bridge the gap and overcome the stigma that often accompanies a diagnosis. Where Merleau-Ponty should help us see the common phenomenological experience that allows us to relate with those affiliated with mental illness, Foucault helps us see the bigger picture and the historical horizon that links all cultures and epochs in their attempts to deal with madness, unveiling the larger social determinants of psychological suffering. Both approaches either “reach beneath” or see beyond the compartmentalized logic of the bio-medical model.

Bipolar I Disorder characterized by violent mood swings and alterations between mania and depression is characterized by a movement from the general sense of being lost or “decentered” (Venable, 2021) vis-à-vis “normal” experience, to an intense state of concentration and lucidity. Venable identifies a pattern similar to the one found with the other two cases: “As we have consistently seen in other disorders, there is not a total loss of the rational in the distortion of space, for even during a manic episode a person can often still distinguish between objective space and the “me-centered” reality” (Venable, 2021). Once again, we should refuse to give in to our outdated modes of relating with the other by othering them further and reducing them to their diagnosis. The phenomenology of bipolar disorder repeatedly demonstrates that those who suffer under the label have more in common with those who don’t than may be noticed at first glance. Similarly, Foucault’s historical approach shows that the diagnosis of bipolar disorder leaves much to be desired in terms of rigor and accuracy, revealing, as before, the need for a more inclusive and broader understanding of its socio-historical origins.

Hannah Lyn Venable’s Madness in Experience and History: Merleau-Ponty’s Phenomenology and Foucault’s Archaeology is a beautifully written, clear and concise work of exemplary academic scholarship. It’s ambitious aims of reconciling two hostile schools of philosophy has not gone unnoticed and will remain relevant for years to come. The original integrated approach holds much promise in improving psychological care and providing a better understanding of the history and sociology of mental illness. But despite the lucidity, usefulness and relevance of the work, it does little justice to the archaeological method. Foucault’s work repeatedly emphasizes the importance of dispersions. The Foucauldian subject is a non-subject scattered throughout discourse and the only unity offered to the self is that which is artificially imposed or self-imposed through power. The flesh cannot exhibit unity, since the self is itself an event, a site of power and resistance where freedom is fought for. There is no inside, because the distinction between inside and outside is itself a structure maintained through discourse. Arguing for an implied theory of the unified subject tends to ignore the real theoretical breakthroughs achieved in Foucault’s work. The reduction of Foucault’s notion of experience to the unity of the phenomenological, albeit embodied, subject of actual experience is too high of a price to pay for the sake of a well-rounded theory of the self.

References:

Crossley, N. (1994). The Politics of Subjectivity: Between Foucault and Merleau-Ponty. Avebury Series in Philosophy

Foucault, M., Murphy, J., & Khalfa, J. (2013). History of Madness. Routledge.

Foucault, M. (2013). Archaeology of Knowledge. Routledge.

Heidegger, M. (2010). Being and Time. Suny Press.

Merleau-Ponty, M., Landes, D., Carman, T., & Lefort, C. (2013). Phenomenology of Perception. Routledge.

Venable, H. L. (2021). Madness in Experience and History: Merleau-Ponty’s Phenomenology and Foucault’s Archaeology. Routledge.


[1] In fact, on page 146, Venable almost explicitly labels Foucault a Hegelian, which in my reading of Foucault, especially his interviews, is simply wrong.

[2] For present purposes a slightly modified, but strictly speaking an incorrect use of the Marxist-Hegelian term.

[3] Perhaps only second or even third in importance to the voluminous work on the history of sexuality and The Order of Things, which was first to bring wide critical acclaim and attention to Foucault.

[4] I.e., Foucault’s rejection of all universals, as well as his portrayal of the human subject, including the embodied subject, as a historico-political construct.

Maria Gyemant: Husserl et Freud, un héritage commun






Husserl et Freud, un héritage commun Book Cover




Husserl et Freud, un héritage commun




Philosophies contemporaines, n° 14





Maria Gyemant





Classiques Garnier




2021




Paperback 29,00 €




160

Reviewed by: Rayyan Dabbous (University of Toronto)

Psychoanalysis and phenomenology are the two fruits of the same seed – except different gardeners cared for their roots. That image encapsulates Maria Gyemant’s objective in Husserl and Freud: a common heritage, a book with historical and philosophical relevance.

In this review, I walk you through the author’s main discussions: the psychological theories of 19th century philosophers, the status of the unconscious prior to Freud, the relevance of truth before Husserl, the notion of trauma between psychoanalysis and phenomenology, and whether either two thinkers can fairly be called philosophers.

It is a history of philosophy that is at stake in Maria Gyemant’s account – a history intimately related to the origins of psychoanalysis and phenomenology. In 1900, Europe was simultaneously discussing the publication of The Interpretation of Dreams and that of Logical Investigations. Thanks to Maria Gyemant, we now have a proper explanation as to how the rival creeds that divided the 20th century – psychoanalysts and phenomenologists – have common origins.

I. Freud and Husserl, a question of generation

Maria Gyemant first immerses us in the post-Kantian world to which Freud and Husserl belong. “Since all human thoughts unfold in the psyche of subjects,” she notes of the intellectual rationale of the time, “and since the sciences cannot produce except within mental activity, it is the laws of psychology that govern all other human activities,” (15). The Kantian revolution, at the turn of the nineteenth century, severed the bond between objectivity and subjectivity, and Gyemant populates that century of the fractured ego with a set of characters who wished to pick up the pieces; to re-stitch the link between pure mental life and pure reality.

For example, in the post-Kantian response of Wilhelm Wundt, a predecessor to Freud and Husserl, his objective is not to “be dragged into the excess of its opposite and deal with nothing but the will and emotions, but rather to consider that voluntary and intentional action is the paradigm of all psychical processes,” (23). It is a “dynamic vision of psychic life” that Wundt is promoting, as though the presuppositions of his own processors did not allow that dynamism to occur. We notice a similarly-withdrawn intellectual position in Frantz Brentano who “advocated prioritizing description over explanation,” (24) which is also a way to let the psyche speak for itself; rather than repeat what we wish it to speak. These intellectual positions are fertile from a gender studies angle. Were these two thinkers unwittingly responding to the masculine posture of psychology at the time? Or is it rather against the individualistic ethos of Kant’s philosophy – masculinity and individualism belonging together – that the Wundt-Brentano backlash targets in the field of 19th century psychology?

One would assume, at this point, that the responses of Wundt and Brentano suffice to deliver psychology from its Kantian shackles. Yet it is hard to see where the smoke is coming when   one stands too close to the fire – and indeed Gyemant succinctly shows the reasons that psychoanalysis or phenomenology could come not from the generation born in the 1830s but the one quarter of a century later. Gyemant indeed notes how “according to an idea traced back to Kant, the psychic cannot be the object of science because it is not measurable,” (39). The objective of Wilhelm Wundt would be to “show that psychology can be an exact science.” With this goal, “the objective of Wundt, like Brentano’s, was to banish all forms of metaphysics that postulated the existence of a soul,” (40). Of course the problem arising from this banishment is not the taboo against the soul, but the taboo to discuss metaphysics at all; talking about an invisible unconscious or an all-encompassing phenomenological method included. One could argue that such a taboo remains alive nowadays after the usefulness of exact science triumphed post-Einstein.

Gyemant’s book is insightful because it sees Freud and Husserl not as our contemporaries, us who still dabble in psychoanalysis or phenomenology, but as standalone figures who were part of a lost generation. This generation, more or less, is stuck between the philosophically-informed scientific ambitions of the 1830s generation (Wundt, Brentano, but also Ernst Mach, who thought the ego could not be ‘saved’) and the mathematical geniuses born after the mid 1870s, Einstein among them; the generation that abolished metaphysics (and philosophy) for good when physics became the most exact way to measure the world.

We also notice in Gyemant a marriage between these two generations. A student of Wilhelm Wundt, Moritz Geiger (b. 1880), wrote how “it is impossible to describe emotions when they are lived out,” (48). It would take an astute historian to analyse the use of the word ‘impossible’ around the time of Einstein’s revolution. Yet Husserl’s critique against Geiger meant to focus rather on the possible: he “shows that it is not emotions, but reflection in general, that causes the problem,” (49). This inversion – from the im/possibility of quantifying human emotions to the im/possibility of counting on our human intellect – is not only typical of Husserl and Freud, but also their contemporary Henri Bergson, whose critique of the intellect, and quarrel with Einstein, are well known. In any case, whether with Husserl, Freud, or Bergson, we are facing the limits not of ungraspable nature of human emotions (or the human soul) but the limits of the human intellect.

The subject of time, so central in Bergson’s controversy with Einstein, is also what distinguishes Husserl or Freud from the generations that preceded and followed them. For Gyemant notes how “for Husserl as much for Brentano it is time that creates the necessary distance for introspection, but unlike Brentano’s view, it is not because emotion has passed that it is over,” (52). Bergson held a similar view of time, and though Freud will not go as far in words, the continued liveliness of memories is central to his psychoanalysis.

II. Freud, defending the unconscious

After situating Freud and Husserl in their common intellectual context, Gyemant moves to isolate the psychoanalyst and explore the novelty of his theory of the unconscious. The idea that Freud’s unconscious is not new is an attractive topic for all philosophically-minded students of history, who will find parallels with Nietzsche or Schopenhauer. Freud’s snobbery is well known about this subject – he does not read philosophers, he often repeated. Gyemant’s account, in some way, justifies Freud’s claim of uniqueness. She keenly focuses on Brentano’s rejection of the unconscious, manifest in the following claim: “on the question of whether there exists an unconscious consciousness […] we can therefore respond with a categorical no,” (55). For Brentano, “psychical phenomena are all conscious,” (68).

Between a categorical no and the use of all, we begin to understand the animosity against the underground level of our mind which would vindicate Freud’s snobbery against the philosophers. Wundt, him, would also dismiss the unconscious by “relegating it to the rank of physiological processes,” (79). Or there is worse – Gustav Fechner’s view, that “the unconscious is another name for psychical phenomena that are too weak in intensity to cross the threshold of consciousness.” (80). This dismissal should strike us in the same way philosophers since Freud have downplayed his psychoanalysis. Clearly it is a chief concern of philosophy, to ban the unconscious. Perhaps philosophy itself, to preserve its legitimacy, requires its banishment.

It is one thing to be deemed a heretical philosophy – but a hysterical philosopher! Of course Gyemant rightly shows that it is not the philosophers who are heretics – a kind of philosophical establishment rises in her account, one keen on the motto, ‘all is conscious!’ Here we have strayed from the anti-masculine posture of contenting oneself with the description of phenomena rather than its explanation. Even a concession to masculinity remains masculine! Perhaps the queer theorist Eve Kosofsky Sedgwick was right, that it is masculinity itself, diluted or not, that is epistemologically restrictive.

But Gyemant points to one predecessor to Freud who accepted the unconscious: Theodor Lipps. Lipps is not too older than Freud, so he does belong to relatively the same generation, but Gyemant makes sure to note that “before Freud, Lipps said in his conference that the unconscious ‘does not appear as an occasional fact but rather as the general base of psychical life,” (77). This is an important claim to locate because within Freud’s originality lies his insistence that the unconscious is constantly working, namely through how “repression does not happen once and for all but it is must be permanently maintained,” (83).

Gyemant very well pins down the important facet of Freud’s psychoanalysis, whose emphasis on the unconscious, ironically, will be downplayed by future psychoanalysts as Elizabeth Young-Bruehl analyzed in her own works. But Gyemant interestingly shows that Freud still has claim for originality over Lipps, for whom “it is essential to preserve a continuity between the conscious phases and the unconscious phases of psychical processes,” (85). Meaning, there cannot be for Lipps an independent unconscious operating on its own. Freud himself would not be opposed to the idea of continuity between conscious and unconscious, but it is true that there cannot be any psychoanalytic methodology if the unconscious is not given its rightful throne through which it could exercise its powers. In some way, with Freud, there must be an impasse in the psyche, there must remain one road or channel of communication completely blocked between the conscious and the unconscious (otherwise, the unconscious itself would be overthrown).

It may be in Freud’s acquiescence to the unconscious, in giving it a throne of its own, that lies philosophy’s aversion to psychoanalysis, for it is philosophy who ought to be the queen of thinking. In some sense, what Freud was claiming for the unconscious was the right for its own empire. The journey of his unconscious, so long persecuted by philosophy, is therefore not unlike the story of prince Abd al-Rahman, whose family, the ruling Umayyads, were overthrown in Damascus by the Abbasid Revolution. Alone this disinherited prince would flee to the extremity of the rising Abbasid Empire, Spain, to establish his own caliphate. Does psychoanalysis not continue to live in a similar way today, it ruling discretely from Cordoba, whereas philosophy rules the lands and the seas comfortably from Damascus?

III. Husserl, defending truth

After sketching the reasons that lead Freud to assiduously defend his theory of the unconscious, Gyemant moves onto tracing the path that led Husserl to defend truth. That truth needed to be defended at all in the nineteenth century is a complex landscape draw out. Reasons for confusion surely arose when the search for objective facts under the emerging scientism of the time collided with the prevailing individualism of the century. How could we assert that truth existed if everyone – poets, philosophers, peoples – claimed their own? Hannah Arendt, herself affiliated to Husserl through Heidegger, was right when she characterized the nineteenth century as a clash between individualism and collectivism, ego mentality and class mentality.

Husserl, according to Gyemant, is cognizant of that clash between subjectivity and objectivity. She interestingly reminds us his interest in the work of his predecessor Bernard Bolzano, who “concludes that truths must have an existence in themselves, whether they were thought or not,” (91). This is a great quote, because it points us to the those few voices in the early-to-mid nineteenth century (Bolzano was born in 1781) who had to insist against both the prevailing subjectivism and idealism of the time that truth did exist. But would Husserl, through Bolzano, be ushering a return to Platonic Ideas, which have an existence of their own? According to Gyemant, it would be the work of another predecessor, Hermann Lotze (b. 1817), which helped Husserl understand that “while Ideas are not, since only things are, they are also not nothing, they have their own ontological status: a validity,” (93). Thus Husserl synthesized his readings of Bolzano and Lotze to reach the conclusion that “it is not the subjective character of acts that are primary when it comes to knowledge, but the objective character of its truths,” (94).

It is not surprising that philosophically-minded mathematicians at the time wondered whether a square existed. Following another student of Brentano, Alexius Meinong, “some philosophers wished to attribute a certain form of minimal existence to inexistent objects,” (94). We learn thanks to Gyemant that Husserl solves this debate in a very cheeky way: “an “inexistent object is not an object at all,” (98) which might be another way of saying that existence is not necessarily the imperative of objects alone. For sometimes “this projection does not meet its target in the real world,” meaning that for Husserl, “even when there is nothing to refer itself to, there is always, in all acts, an objective content,” (99). All acts have an objective content – that is a provocative thought, because it denies the futility of any action, but also of any thought; and hence it is strange that existentialism, concerned with nothingness, would branch off from Husserl’s own disciples, Heidegger and Jaspers, and from them through Sartre and the French existentialists. That is why I qualified Husserl and Freud as belonging to a lost and lone generation – Gyemant’s account demonstrates how their ideas were as strange and revolutionary to those who preceded them as to those who followed them.

Moreover, Gyemant dwells on Husserl’s notion of ‘filledness’ – and that is reminiscent once again of Bergson, who in Creative Evolution deemed ridiculous that philosophers opposed the whole with nothingness, since according to him that meant to oppose the whole with the whole. We are still here circling around the notion of existence; and how could we not think about Rene Descartes’s I think, therefore I am? Of course both Bergson and Husserl (and Freud, but through a detour) stand opposite of Descartes, since they wish to surpass the ego, the I, and look at existence from a general viewpoint.

But Gyemant rightly paints Husserl as a kind of heir of Descartes, when she singles out one quote from his journal: “I have tasted enough the torments of obscurity, of doubt which comes and go. I must arrive to an intimate assurance,” (107). These two sentences encapsulate the brave journey Descartes embarked on to find a similar assurance; except that while Descartes found himself to exist, it seems Husserl landed upon the existence of everything. By finding that totality existed, truth, that last bastion Husserl wished to defend against the scepticism, romanticism, and idealism of his time, appeared to exist along with it.

IV. The notion of trauma

One of the last and curious inquiries Gyemant wages in her book is the question of trauma. She is very right to square Freud and Husserl against each other on the issue, and frankly this moment in her inquiry is the gem in the crown. Gyemant postulates that “psychical trauma, understood as such, seems radically incompatible with the phenomenological idea of an absolute consciousness, which encompasses all psychical possibilities,” (120). Yet trauma, under Freudian inquiry, is precisely that which escapes the conscious; Gyemant rightly notes that it is that which “is impossible to integrate without bringing with it the collapse of the coherence of our world,” (114). Hence why we repress traumatic events; it is a trade-off which our unconscious brands for the greater good. What should we then make of Husserl’s loyalty to the conscious, to its professed ability to grasp everything, including traumatic events?

The disagreement between Freud and Husserl here is about categories and degrees as Gyemant points out: whereas there is a qualitative difference in Freud, between the conscious and the unconscious; for Husserl, there is only a quantitative difference; there is “never night but always dawn,” that is, “there is no distinction of categories but only a gradual distinction,” (128-129). Admittedly, this is a very poetic difference between Freud and Husserl; because their disagreement is about rupture or continuity, the beginning of sin following the irredeemable departure from Eden or the continued love of God in spite of human fault, the final collapse of a long-standing empire or the refusal of nostalgia for a reign not completely lost.

If anyone brought forth such a distinction to Freud’s ears, it would have been Lou Andreas-Salomé, whose psychoanalysis seems to follow a similar aversion to rupture as Husserl’s phenomenology. Hence the disagreement about trauma is not so much between psychoanalysis and phenomenology as between Freud and Husserl, between the founders of these two disciplines, as though the problem were indeed about the very act of founding something; that the founder must decide on very essential laws to their enterprise.

It is a philosophical question on its own to begin musing over whether Freud or Husserl was right, whether categories should exist or whether changes in degree are not neutral. But I do want to dwell on a very provocative insight that Gyemant draws from the debate. “Shouldn’t we then conclude,” she asks, “that trauma is an experience that is inconceivable unless it is attached to an individual subject, imprisoned in a personal history?” (121). Gyemant is telling us that it is only when feel to be individually ourselves, separate and isolated, that trauma becomes relevant to us; that the I feels traumatized only when there is an I.

Here is a very common example illustrating Gyemant’s argument. Many of us will say, after a breakup with a love partner, that we did not feel the pain that the relationship caused throughout its life. We will say, ‘gosh, this was so toxic, I don’t know why only now I am feeling the pain it caused.’ This common experience reveals that when we are not individuals, when we are with someone, as a twoness, trauma does not knock on our doors; it does not or cannot make itself felt, not even symptomatically. It is only when we regain our individuality that pain begins to make sense to us, both psychically and physiologically.

Where does this push our Husserl-Freud debate? For Gyemant, the subject of trauma “creates a hole in the phenomenological coherence of the transcendental ego,” (123). But does it? I am not sure, and I don’t fault Gyemant for not probing further, because the matter appears to be an intellectual rabbit hole. Yet it is so interesting, and we might need another Freud and another Husserl to settle the debate in outlandish terms; for the next frontier of that debate, clearly, has to do with seemingly mystical notions of the self that neither Freud neither Husserl wished to entertain. And maybe they were right not to go there? Jung did, and the rest was history!

V. Freud, Husserl… philosophers?

The last subject Gyemant entertains in her book concerns Freud’s status as a philosopher. She tells us the Freud’s earliest ambitions, regardless of his later dismissal of philosophers, was a “step toward philosophy,” (139). When I read this sentence, I felt compelled to write in the margin: “or poetry?”. For after reading Gyemant’s book, our view of philosophers is rather poor. Freud and Husserl strike to us as anomalies in their epochs, misunderstood poetic insights, and it is of the ironies of history that we remember them both very well today though we might have better understood them had their works remained in obscurity. Husserl is part of the philosophical canon, Freud to a lesser extent – but what does it mean for their respective revolutions, when their works were finally ‘admitted’ into the academy? Gyemant’s book, after all, is a reminder that we misread them both equally. But at what cost do we wish to rehabilitate the images of these two figures; and does rehabilitation mean to call them philosophers?

It may be loftier, to call them poets! But it is also fairer, for while Husserl is regarded as a philosopher, his thinking defied, like Freud’s, the regal innocence of philosophy; or more generally that of the human intellect. But Gyemant’s hunch at the end of her book is right, that after clarifying our relationship with Freud and Husserl, it is our / their rapport with philosophy that should be made clear. This task, too titanic to embark on, might be more suited to the philosophers themselves, who, if we understand Gyemant well, should be critical of their reliance on Husserl if they dismiss Freud, their loyalty to Freud if they dismiss Husserl.

Conclusion

How often did Freud think of Husserl and Husserl of Freud? That is a question Gyemant rightly chooses to ignore: her book brought them closer together in the same way one reminds two estranged brothers that their origins are common. If Freud and Husserl are deemed irreconcilable, it is because they are in some way brothers; that is, by growing up so close, it was natural for them to grow apart. I salute Gyemant’s effort, because she did not succumb to the lassitude with which we normally distinguish both thinkers; a too intellectual lassitude which we ought to discard, and replace with the childlike confidence that no, sometimes, two things, so seemingly different, are one and the same.

Manfred Velden: Human-like Computers: A Lesson in Absurdity, Schwabe Verlag, 2021






Human-like Computers: A Lesson in Absurdity Book Cover




Human-like Computers: A Lesson in Absurdity





Manfred Velden





Schwabe Verlag




2021




Paperback 28.00 CHF




128

Harald Seubert: Philosophiegeschichte des 20. Jahrhunderts: Das Strahlen im Zeichen triumphalen Unheils, Nomos, 2021






Philosophiegeschichte des 20. Jahrhunderts: Das Strahlen im Zeichen triumphalen Unheils Book Cover




Philosophiegeschichte des 20. Jahrhunderts: Das Strahlen im Zeichen triumphalen Unheils





Harald Seubert





Nomos




Hardback 98,00 €




499

Stuart Elden: The Early Foucault






The Early Foucault Book Cover




The Early Foucault





Stuart Elden





Polity




2021




Paperback $26.95




288

Reviewed by: Michael Maidan (Independent Scholar)

Stuart Elden’s The Early Foucault is the third of a four-volume study of the origins and development of Michel Foucault’s thought. This book is the first one regarding the period it covers, basically the 1950s, but it is the third to be published. It will be soon followed by a fourth and final book, that will cover the ‘archaeological’ period and Foucault’s forays into art history and literary criticism. External factors explain the disconnect between the order of production and the chronology. Elden’s first two books dealt with the publication of Foucault’s lectures at the Collège de France.  The publication of the Lectures began in 1997, with the publication of the sixth lecture, Il faut défendre la société (1975-1876). Additional volumes followed it, released not in the order of their delivery by Foucault, but on the availability of audio recordings of the lectures. Foucault’s preparatory notes and other ancillary materials later supplemented and eventually displaced the recordings. Elden’s earlier books responded to the availability of the Lectures and the will to integrate the new material into a coherent picture. The First Foucault and the forthcoming book on Archaeology deal with the archive material made available to the public in recent years. This material includes reading and preparatory notes, lectures of the period before his appointment to The College de France, manuscripts in different degrees of development, philosophical diaries, bibliographies, etc.

Elden is one of the first to attempt a synthetic picture of this wealth of materials. He relies on archival material from Foucault and his contemporaries, detailed comparisons between different editions of published works, and a thorough familiarity with the secondary literature.

While we have three superb biographies of Foucault (Eribon, Miller, and Macey) and numerous specialized studies, these are primarily based on Foucault’s published work and interviews with Foucault and his contemporaries. But the opening of Foucault’s literary estate — deposited today in the Bibliothèque nationale de France — necessitates revisions, or at least qualifications, of our prior understanding of Foucault’s thought and development. Elden’s book is a thorough study of the archive. It also explores Foucault’s stay in Upsala (Sweden) and his use of its University Library’s significant collection of medical books and printed materials. Also, using documents unearthed in recent years by Polish historians, he sheds some light on the sordid story of how the communist Polish secret police attempted to entrap and possibly blackmail Foucault.

It is not possible to describe in detail the riches of the book in this review. Therefore, I will concentrate on a few issues previously insufficiently documented and on how newly discovered materials sheds light on the formation of Foucault’s thought. Ultimately, the book’s structure is strongly indexed to a foretold result, writing the two texts Foucault submitted for his doctoral degree (Doctorat d’État). This structure necessarily downplays the roads not taken. Elden is aware of this, and on several occasions, he considers projects that Foucault abandoned or reoriented into newer ones.

Chapter 1 discusses Foucault’s university studies in philosophy and psychology, with particular emphasis on a Master’s thesis that Foucault prepared under the supervision of Jean Hyppolite.  This work was presumed lost, but it was recently recovered and would be published soon. Chapter 2 investigates Foucault’s first teaching assignments at the University of Lille and the Ecole normale superieure (ENS) in Paris. Chapter three discusses Foucault’s earlier publications and describes several other projects that Foucault began in this period but left unfinished. Chapter 4 looks at his work as a co-translator of the existentialist psychiatrist Binswanger and the philosopher and essayist von Weizsäcker. Chapter 5 analyzes Foucault’s study of Nietzsche and Heidegger, his reading of the work of Dumezil, and his relationship with the composer Jean Barraqué. Chapter 6 covers Foucault’s postings in Upsala and Warsaw, while chapter 7 does the same for the Hamburg period. In Hamburg Foucault translated and commented Kant’s Anthropology, that he submitted as his secondary thesis for his Doctorat d’état. Finally, chapter eight deals with the defense, publications, and after story of Madness and Civilization, his principal doctoral dissertation.

One of the many strengths of Elden’s account is its attention to Foucault’s study of Hegel, Husserl, Kant, the Dasein analytical movement, and many more. This is particularly welcome because Foucault is not very loquacious about his readings. In particular, there is almost no explicit reference in Foucault’s published writings to his extensive reading of Husserl. Elden shows that Foucault studied Husserl intensively, even reading and annotating some of Husserl’s unpublished manuscripts. The same is true of other master thinkers, such as Freud, Binswanger, Nietzsche, and Heidegger.

Chapter 1 presents the teachers Foucault encountered first in Lycée Henri-IV during the preparation for the entrance examination to the École normale supérieure (ENS) and later at the ENS and the Sorbonne. These teachers were not only sources of knowledge and inspiration for Foucault but also incarnated the philosophical establishment, and Foucault will meet them as teachers, examiners, members of his doctoral jury, and later, as colleagues. Of particular interest is the figure of Jean Wahl, who played an essential role as a relay for German philosophy, was interested in the philosophy of Heidegger, but also in Hegel and Kierkegaard. Foucault attended Wahl’s courses on Heidegger in 1950 and possibly also in 1952.

Elden then presents the figure of Jean Hyppolite, and most importantly, the thesis that Foucault wrote under his direction and submitted in 1949. The dissertation asks three questions: (a) what are the limits of the field of phenomenological exploration and what are the criteria for the experience that serves as the point of departure; (b) what the limits of the transcendental domain in which experiences are made up; (c) what the relations of the transcendental world with the actuality of the world of experience (12).

Elden describes Foucault’s arguments (12-17) and adds that Foucault refers to Hegel’s Phenomenology of the Spirit, other Hegel writings, and a wide range of secondary literature, including the work of Kojève, Lukacs, Hyppolite, Löwith, and Croce. Foucault also references Husserl and expositors of Husserl’s philosophy, such as Levinas, Fink, and Sartre. According to Elden, Foucault argues that The Phenomenology of Spirit is not an introduction to the Hegelian system or its first part, but rather an assessment of how a ‘system as the totality of knowledge… could be conceived’ (13).

Elden concludes that it is ‘an apprentice work’ and is surprised that Foucault does not evoke the famous ‘master slave’ theme. He points out some continuity between the thesis and Foucault’s later interests. For example, Elden lists the idea of the transcendental and the stress on the question of knowledge (16). Elden also notes the absence of references to Heidegger and Nietzsche (17). However, he seems less surprised by Foucault’s strikingly ‘unhegelian’ reading of the Phenomenology.

Foucault studied not only philosophy but also psychology and psychopathology. Elden refers to his teachers, Lagache and the psychiatrist and neurologist Ajuriaguerra.  Foucault also read the work of Georges Politzer, who proposed a Marxist oriented ‘concrete psychology,’ critical of psychoanalysis.  Foucault was also interested in the historical approach to psychology that  Ignace Meyerson developed. Regarding psychoanalysis, Elden refers briefly to Pierre Morichau-Beauchant, one of the earliest French psychoanalysts and a friend of his family. Foucault attended Lacan’s seminars. Based on Maurice Pinget, a close friend at that period, Elden writes that Foucault attended Lacan’s seminars in 1951 and until his departure for Upsala in 1955.  But while Pinget claims that Foucault was very enthusiastic about Lacan, other witnesses seem to remember that Foucault had little sympathy for Lacan’s project and philosophical ambitions (20). And Foucault’s early publications do not reflect Lacan’s teachings.  Elden promises more on the relationship between Foucault and Lacan in his forthcoming book about Foucault’s Archaeology (21).

Maurice Merleau-Ponty was another significant influence. Foucault attended Merleau-Ponty’s lectures in 1947-48 in the Sorbonne, but probably not his lectures at the College de France. Foucault wrote an unpublished manuscript on Merleau-Ponty’s philosophy (see chapter 4). Elden describes the influence of Merleau-Ponty as being significant for the young Foucault, in particular, because of Merleau-Ponty’s project to bridge between psychology and philosophy (23).

A section in this chapter deals with the preparation for the aggregation examination. Elden explains the mechanism of the exams (24-25) and portraits some important characters for Foucault in this period, mainly Althusser and Canguilhem. Foucault failed in his first attempt but retook the exam the next year and was graded second in philosophy. One anecdotical aspect of his exams is that Foucault’s subject for the oral exam was sexuality, a topic newly introduced by Canguilhem to the program. It seems that Foucault complained about the subject.

Chapter 2 deals with the Lille and ENS period, from 1949 to his departure for Upsala in 1955. Following his aggregation, Foucault applied for a scholarship to conduct doctoral research at the Foundation Thièrs. His proposal was the study of the problem of human science in post-Cartesian thought and the work of Malebranche and Bayle. Elden remarks that this subject seems to link back to Merleau-Ponty’s lectures on Malebranche and Maine de Biran. In this period, Foucault also worked as an assistant lecturer in psychology at the University of Lille. He taught contemporary psychology and its history, psychoanalysis, psychopathology, Gestalt theory, the work of Pavlov and other Soviet psychologists, Rorschach tests, and the existential psychologies of Roland Kuhn and Binswanger. He also taught psychology at the ENS, covering psychology, experimental psychology, Pavlov, and the psychoanalytical theory of personality.

In parallel to his teaching activities, Foucault obtained a certificate in psychopathology from the Institute of Psychology of Paris. The studies there included lectures and practical observations at the Sainte-Anne psychiatric hospital.

We have several archival materials from this period. Three ‘substantial manuscripts’ were preserved: ‘Connaissance de l’homme et réflexion transcendantale’ (Knowledge of man and transcendental reflection), an untitled manuscript on Binswanger, and one on phenomenology and psychology.  We also have indirect materials, such as student notes, which cover Foucault’s teaching at the ENS.  Elden describes and summarizes the content of this archival material.

Regarding ‘Knowledge of Man,’ the manuscript is in a binder labeled ‘Cours 1952-3’, and its content overlaps with a course that Foucault taught in 1954-5 at the ENS with a different title. Elden suspects these notes may be more than just teaching material, maybe material for a projected thesis. In these manuscripts, Foucault takes leave from his Master’s thesis and explores the notion of a ‘philosophical anthropology.’ The manuscript begins with references to the origins of philosophical anthropology in the early modern era. In a typical Foucauldian gesture, he dates the origins of the word ‘anthropology’ to the work of the physician and philosopher Ernst Platner, a Kant’s contemporary. Next, Foucault surveys the development of anthropology in early modern times, referring to Scheler, Husserl, and Binswanger. Finally, Foucault claims that philosophy did not recognize anthropology as an autonomous discipline because of the influence of dualism, theology, and the privilege given to abstract a priori rationality. Foucault refers abundantly to Leibnitz, Spinoza, Lessing, Malebranche, Descartes. Still, Elden suspects that these sections are most likely oriented to the curricular requirements and are not the kernel of Foucault’s project.  The second part of the course studies Kant’s anthropology in relation to the critical project overall.  A few pages inserted after the concluding chapter of the manuscript deal with ‘the end of anthropology,’ an idea that he powerfully develops many years later in The Order of Things. The final pages are devoted to a reading of Nietzsche, to the relationship of biology to psychology, and the criticism of psychologism, religion, and universal history.  Finally, Foucault reviews current views on anthropology, discussing Jaspers, Heidegger, Löwith, Kaufmann, and Vuillemin.

Elden dedicates a few paragraphs to the question of when and how Foucault knew about Heidegger’s reading of Nietzsche, which was still unpublished at that time. The question is whether Foucault developed his reading of Nietzsche independently of the influence of Heidegger, a query that Foucault himself addressed ambiguously.  Elden discusses this issue in chapter 5.

Another important manuscript of this period is the one on Binswanger.  This manuscript has been, in the meantime, published in a critical edition with the title Binswanger et l’analyse existentielle (2021).  Elden discusses the problems of dating the manuscript, presents Binswanger’s career, and his relationships with Freud, Husserl, and Heidegger.  According to Elden, one of the key themes of Foucault’s manuscript is whether Binswanger was able to move from a descriptive and pre-scientific apprehension of the human being to a rigorously scientific anthropology (34). Elden does not pursue this lead but concentrates instead on showing the extent of Foucault’s mastery of Binswanger’s work.  What attracted Foucault to Binswanger? Elden says that Foucault was attracted by Binswanger’s interest in ‘modes of being of the human.’ Binswanger also provided an alternative to Sartre’s anthropological-phenomenological project (37). Elden adds that while Foucault did not publish this text, it is quite developed. While the manuscript overlaps with his Introduction to Dream and Existence, Foucault did not use this manuscript as a basis for his later essay. Elden speaks of a road not taken, even if eventually the interest in Daseinsanlysis may have inspired Foucault to write History of Madness. But Foucault soon will reject the whole idea of philosophical anthropology and its impossible hermeneutical circle. In his later work, Foucault will castigate as an ‘empirico-transcendental doublet’ the pretension of a philosophical anthropology.

The third manuscript reviewed in this chapter has for title Phénoménologie et psychologie. Foucault gave a course with the same title in 1953-4 and the following year. A different manuscript on psychology in Husserl and Merleau-Ponty may also be part of the course. And a third manuscript, intitled Psychologie et phénoménologie’, seems to date from the same period, but it has only a thematic but not textual relation to the manuscript (40).

Foucault begins with the claim that ‘The tradition attributed two forms to psychological experience, recognizing each as an independent source: introspection…and objective observation…in the first psychology sought its philosophical foundation, in the other its scientific justification. The situation was clear, but it was an alibi: psychology was never where it was suspected to be’ (Foucault, quoted and translated by Elden, 41).

The manuscript follows with the claim that the death of God contributed to the division between subjective and objective forms of experience. But according to Elden, the reference throughout the manuscript is Husserl. Elden comments that Husserl was a major focus of Foucault’s research at this point in his career, even if he rarely discussed Husserl in his writings (42).

Archival material regarding Foucault’s lectures on psychology, child psychology, testing, etc., is not extant. Still, we know indirectly of Foucault’s lectures through notes from students at the ENS, Lagrange, and Simon in particular (43-46).

Elden also refers to Foucault’s internship in the Sainte-Anne hospital, collaborating with Jacqueline and George Verdeux on various testing and electroencephalography research. Foucault also participated in studies conducted at the Fresnes prison, part of a project to evaluate new inmates suitability for different institutions and programs.  Elden observes that Foucault seems to have had in this period an earlier exposure to many of the issues that he will explore in-depth in his mature work. Elden also mentions that Foucault never referred in detail to his previous work, and his recollections were not very consistent. For example, we know that Jacqueline Verdeux requested Foucault’s help for her translation of Binswanger’s work. But Elden does not say if Foucault knew Binswanger before his collaboration with Verdeux or how he came to be interested in his work.

Chapter 3 deals with Foucault’s first publications in the early ’50s. In this period, Foucault wrote three essays and one book, which reflect on Foucault’s interests in psychology and psychopathology. They are the Introduction to the French translation of Binswanger’s Dream and Existence, a review essay on the history of psychology from 1850 to 1950, and finally, one on scientific research and psychology. Maladie mentale et personnalité, a book, was published in 1954, reissued in 1962 with profound changes, and finally abandoned by Foucault. While these writings were published between 1954 and 1957, Elden estimates that they were written simultaneously.

Elden’s decision to separate the published from the unpublished works may be a disservice to himself and his readers, insofar as the detailed descriptions do not coalesce into a clear hypothesis about what drives Foucault’s explorations. We don’t know if Maladie Mentale et Personnalité and the Introduction to Dream and Existence represent the ideas developed in the early manuscripts or their abandonment.

Maladie Mentale et Personnalité was commanded by Jean Lacroix for the series ‘Initiation Philosophique’ published by the prestigious Presses Universitaires de France. The collection was planned as a series of introductions to philosophical subjects. Lacroix accepted Foucault’s proposal in February 1953, and Foucault delivered a manuscript in October 1953. In Chapter 8, Elden compares the original with the revised edition Foucault published after publishing Madness and Civilization. Elden summarizes the book and emphasizes that the way Foucault presents the problem of psychology and pathology is similar to the approach that he will develop in his mature works, namely, uncovering the structures that make possible forms of scientific knowledge (63). At this stage of Foucault’s evolution, the problem is still presented in philosophical anthropological terms: the approach must be grounded on Man itself, not on the abstraction of illness (Elden 65, quoting Foucault). Evaluating the impact of this book, Elden argues that as Foucault’s profile raised, more attention was paid to this book, especially to the (heavily edited) second edition, despite Foucault’s attempts to forget the book. Nonetheless, some have argued that if we want to examine ‘the archaeology of Foucault’s thought,’ we should consider the first edition (quoted by Elden, 78).

Summarizing his argument, Elden states that “it is striking how much of the work that Foucault undertook in the 1960s has its roots back in the period studied here (190). And he adds, ‘what seems striking in reading all of Foucault’s writings, published and unpublished, are links between periods, rather than clear breaks’ (190). Foucault himself characterized his evolution as a philosopher who moved on to psychology and from psychology to history. Elden shows that these transitions are not breaks but the reconfiguration of some initial questions and their development in new directions.

Elden’s book is undoubtedly a treasure trove for the student of Foucault. Elden says that ‘I have read what he [Foucault] read and analyzed what he wrote.’ The extent of his scholarship, the sources, and the available secondary literature are impressive. Elden benefited from access to Foucault’s papers and the work of a group of young researchers that are busy publishing critical editions of several of the documents that Elden refers to. A good example of this is the recent special issue of the journal Theory, Culture and Society, edited by Elden, Orazio Irrera and Daniele Lorenzini with the title ‘Foucault Before the Collège de France.’ And we should commend his selflessly sharing in his blog many facts, big and small, that he helped uncover.

When all is said and done, how is this going to impact our understanding of Foucault? It is too early to say how this will affect our future interpretation of the life and work of Michel Foucault. Most likely, not in a revolutionary way, but we will have a better context and insights on how some of his ideas developed and what they mean. But the philological and the reception dimensions of a work often do not run in parallel. The misunderstandings around Foucault are at least as productive as the historical record. The student of Foucault knows that a concept such as ‘biopolitics’ has a very short half-life in Foucault’s work. But we can argue that it becomes the inspiration for a renewed interest in Foucault’s work several years after his untimely death. The same is true of his criticism of the ‘repressive hypothesis,’ the idea of the ‘death of man,’ the ‘ontology of the present’ and other metaphors easy to weaponize that, tend to disappear from Foucault’s conceptual universe as soon as coined, only to reappear later in a new metaphor.

Maria Gyemant: Husserl et Freud, un héritage commun, Classiques Garnier, 2021






Husserl et Freud, un héritage commun Book Cover




Husserl et Freud, un héritage commun




Philosophies contemporaines, n° 14





Maria Gyemant





Classiques Garnier




2021




Paperback 29,00 €




160

Susi Ferrarello: The Role of Bioethics in Emotional Problems, Routledge, 2021






The Role of Bioethics in Emotional Problems: A Phenomenological Analysis of Intentions Book Cover




The Role of Bioethics in Emotional Problems: A Phenomenological Analysis of Intentions





Susi Ferrarello





Routledge




2021




Paperback £34.99




138

Robin D. Rollinger: Concept and Judgment in Brentano’s Logic Lectures: Analysis and Materials, Brill, 2020






Concept and Judgment in Brentano's Logic Lectures: Analysis and Materials Book Cover




Concept and Judgment in Brentano's Logic Lectures: Analysis and Materials




Studien zur Österreichischen Philosophie, Volume: 48





Robin D. Rollinger





Brill | Rodopi




2020




Hardback €124.00 $149.00