This study attempts to establish correspondences between delusional narratives and historical or literary texts by applying structural-semantic analysis of motifs (defined as an image plus a predicate) and plots (defined as sequences of motifs linked by causation). For two groups of delusional narratives ("I as an agens" and "I as a patiens"), corresponding subclasses were identified and compared with non-psychotic narratives. The analysis demonstrated that the newly identified functions-Auto in the first group and Accept in the second-reflect the patient's attitude towards their own condition, with clear linguistic analogues and clinical significance. The resulting pool of motifs and plots will, in the future, support a transition-by analogy with corpus-based folklore studies-to corpus-based psychopathology and, subsequently, to anthropological psychiatry.
The aim of the paper is to synthetize Laszlo Tengelyi's phenomenological idea of destinal event with the psychoanalytic notion of Nachtr & auml;glichkeit. For this purpose, the paper aims to introduce the concept of the traumatic destinal event. It argues that this idea further develops and complements Husserl's and Tengelyi's investigations regarding the retroactive constitution of sense. In contrast to Tengelyi's literary illustrations of the retroactive constitution of sense, the idea of the traumatic destinal event draws heavily on Freud's and others' insights into the afterwardsness of trauma (i.e., Nachtr & auml;glichkeit). By employing Husserl's original ideas, the first section of the paper illustrates what the retroactive constitution of sense means in the living present. The second section introduces Tengelyi's idea of the discarded formation of sense and demonstrates how the retroactive formation of sense occurs during the recollection of distant and seemingly insignificant memory traces. The third section discusses the psychoanalytic idea of Nachtr & auml;glichkeit and phenomenologically reformulates it as the constitution of a traumatic destinal event. Finally, the paper argues that the traumatic destinal event can be introduced to phenomenology as a subtype of Tengelyi's destinal events.
Drawing on Edmund Husserl's 1913/1914 revisions, this article applies his modality-neutral account of signification to the Chinese script to challenge phonocentrism. After outlining relevant features of Chinese, it intro- duces phonocentrism via William Boltz, who holds that written graphs convey linguistic meaning only through associated word sounds. Husserl's revision, by contrast, holds that a sign is linguistic insofar as it functions within grammatical structures that motivate categorial acts, not insofar as it is acoustic. Accordingly, it is shown phenomenologically how the non-alphabetic Chinese script can meet this condition even in the absence of phonetic mediation. The paper thus under- cuts phonocentrism by showing, via Chinese, that written signs can be linguistic without phonetic mediation and that writing is a primary linguistic modality.
Emmanuel Levinas situates transcendence in the encounter with the Other, yet the role of eros within this ethical framework remains contested. This article argues that Levinas's account of eros in Totality and Infinity introduces a constitutive ambiguity-between proximity and distance, enjoyment and withdrawal-through which alterity appears within intimacy. Far from a pre-ethical detour, eros generates an erosive temporality marked by delay and futurity. Through the figures of caress and fecundity, eros opens time beyond the present and renders intelligible the ethical diachrony later elaborated in Otherwise than Being. Read as a temporal apprenticeship to responsibility rather than as something to be surpassed, eros makes ethical transcendence phenomenologically intelligible within lived experience, where desire unsettles self-sufficiency and exposes the subject to the Other's future.
In the introduction to The Second Sex (1949), Simone de Beauvoir sketches a severe moralist view on the feminine existence by considering the woman's consent to becoming other than the authentic phenomenological subject a moral fault. We may ask what happens within this view to altered existential modes that could elicit from the woman's situation of oppression in patriarchal societies, as it is described by Beauvoir, and, in the case of psychological fragility, could develop into painful psychotic conditions. In this article, I show that Beauvoir directly addresses this question by engaging in an innovative approach to specifically feminine psychoses. By focusing on the case of Nadia, first described by Pierre Janet (1903) and later interwoven by Ludwig Binswanger with the better-known case of Ellen West (1944-45), Beauvoir puts forward an extended phenomenology of psychosis. She takes account of the patient's overall situation that integrates the latter's lived experience with the political and social factors implicated in the constitution of this experience. Thus, I highlight, Beauvoir significantly challenges Binswanger's diagnosis of Nadia and Ellen as untreatable schizophrenics.
