References
- Sartre, J.P. (1947). Refléxions sur la question Juive. Ed. Gallimard, Paris.
- Hegel, G.W.F. (1976). The Phenomenology of Spirit, The Master-Slave Dialectic.
- Husserl, E. (1931). Cartesian Meditations. Meditations V.
- Bettelheim, B. (1973). The Informed Heart, Penguin Books Ltd.
- Steiner, J.F. (1966). Treblinka. Ed. Fayard, Paris.
- Basaglia, F., & Pirella, A. (1966). Deliri primari e deliri secondari e problemi fenomenologici di inquadramento. XXIX National Congress, Pisa.
- Basaglia, F. (1966). L’ideologia del corpo come espressività nevrotica - Le nevrosi neurasteniche. XXIX National Congress of the Italian Psychiatric Society, Pisa.
- Goffman, E. (1961). Asylums - Essays on the social situation of mental patients and other inmates. Anchor Books, New York.
- Barton, R. (1959). Institutional Neurosis. Ed. J. Wright, Bristol.
- Goffman, E. (1961). Asylums - Essays on the social situation of mental patients and other inmates. Anchor Books, New York.
- The program Area Committee on Mental Health. (1962). Mental Disorders. American Public Health Association, New York.
- Martin, D. (1955). Lancet, 2, 1188.
- Levi, P. (1947). If this is a man.
- The problem of people being excluded from society has been analyzed by the psychiatrist Frantz Fanon, referring to the particular case of black: an interpretation that can be extended to all categories of rejected people. His interpretation aligns with that of Sartre concerning the problem of Judaism and seems perfectly adaptable to the analysis proposed here for the mentally ill as an excluded person, in that it reveals the process of projection with which the lord (in his case the white person, in our case the society) manages to embody in the slave everything that he rejects in himself. ‘Insofar as I discover in myself something that is strange or immoral, I have only one solution: to get rid of it, attributing its origins to other people. In this way I can protect my mental balance … In Europe, Evil is represented by the Black … the Black Man is the executioner, Satan is black, we talk about darkness, when a person is dirty is black … In Europe, the black—real and symbolic—represents the negative side of the personality … In Europe, the black has a function: to embody inferior feelings, evil inclinations, the dark side of the soul … The scapegoat for white society (based on myths: progress, culture, liberalism, education, light, finesse) will be precisely the force that opposes expansion and the victory of those myths. It is the black who provides this brutal force of opposition … (Il Negro e l’altro - It trans. Sears - Ed. Il Saggiatore - Milan, 1965) … It is the colonizer who has been and continues to be colonized … From birth, it is clear to him that the restricted world sown with prohibition cannot be re-examined, except through absolute violence … The colonial world is a world of ‘compartments’ where ‘aesthetic forces of respect for the constituted order create an atmosphere of submission and humiliations around the exploited, thus making the task of the forces of law and order considerably easier … The native is a being imprisoned in an enclosure, apartheid is just a means of dividing the colonial world into compartments’ (Les Damnés de la Terre, Éditions Maspero - Paris, 1961).
- Sartre, J.P. (1960). Critique de la raison dialectique, Gallimard, Paris.
- Basaglia, F. (1965). La distruzione dell’Ospedale Psichiatrico come luogo di istituzionalizazione. Annal Neurol Psich, I, Anno LIX.