By Lillian Burke
The Deconstructive Owl of Minerva: An exam of Schizophrenia via Philosophy, Psychoanalysis and Postmodernism takes as its venture the articulation of the language of schizophrenia because it inscribes itself among the self and ‘other.’ It takes under consideration Georg W. F. Hegel’s account of self-consciousness as a master-slave relation. A examining of Jacques Lacan offers entry to the narrative self when it comes to the “mirror stage” because the acceptance of the self as ‘other’. by way of one more interpreting of postmodern theorists, this publication exhibits that what has been named schizophrenia demands a deconstructive procedure that operates with the divergence among pharmacological remedy and the knowledge of the language of the schizophrenic situation. This distinction will emphasize language as plural, plurivalent, polyphonic and polylogical. This publication, primarily, seeks to bypass the label of “schizophrenia” and to supply other ways to appreciate schizophrenic language so one can culturally rearticulate its results in society. Postmodern and deconstructive modes of entry to the languages of wish, dispersal, and plurivalence which are linked to schizophrenic stipulations can assist to open up areas of realizing which are rendered very unlikely via symptomatic therapy types.
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Extra info for Deconstructive Owl of Minerva: An Examination of Schizophrenia through Philosophy, Psychoanalysis and Postmodernism
25 36 Chapter Two community acquires property through labour. He/she, in doing so, gains recognition from another member of the same community through their accumulated objects. This results in the individual becoming more conscious of freedom. He/she therefore desires more objects which gratify needs beyond the basic ones. Hegel’s thought anticipates the consumerism of late capitalism. According to Cullen, “the rational modern state must allow freedom to the particular person. ”28 Intelligence also enables the individual to transcend basic needs by focusing on the satisfaction of cognitive and academic desires.
It is not a Hegelian term. The study of the symbolic order is an important part of the thesis in the analysis of universals and the effects on the individual of objectivity, and will be more fully explored in chapter three. 34 Language is universal in the Hegelian sense. It highlights fragmentation explicitly as the individual tries to express him/herself through a universal. Fragmentation occurs when the universality of language takes precedence over the expression of the individual’s subjectivity.
Its being-in-itself becomes negated for the idealism of its being-for-itself. To a large extent, the idealism of historical consciousness is formulated by nostalgia and romanticising the past. Its being-in-itself will inevitably change in order to cater for an ideal. Therefore, the dialectic of history will continue, together with its experience of fragmentation. Historical consciousness and self-conscious phenomenological understanding of reality will always be fragmented until they realise Absolute Spirit.