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Gulliver and the Other: a Psychoanalytical Examination

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Gulliver and the Other: a Psychoanalytical Examination Universitk de Montreal Gulliver and the Other: A Psychoanalytical Examination par: Chaim Melamed DBpartement d'8tudes anglaises Facult6 des Arts et des Sciences Thbse presentee P la Facult6 des etudes supkrieures en vue de I'obtention du grade de Philosophiae Doctor (Ph-D) en Btudes anglaises Mars 1995 8 Chaim Melamed, 1995 National Library BiMioth&quenationale du Canada Acquisiions and Acquisitions et Bibliographic Services services bibliographiques 395 Wellington Street 395, me Wellington WwaON K1AON4 Otbwa3F( KtAON4 carlark Canada The author has granted a non- L'auteur a accorde me licence non exclusive licence allowing the exclusive permettant a la National Lhmy of Canada to Bibliotheque nationale du Canada de reproduce, loan, distribute or sell reproduire, preter, distriiuer ou copies of this thesis in microform, vendre des copies de cette these sous paper or electronic formats. la fonne de microfiche/fih, de reproduction sur papier ou sllr format electronique. The author retains ownership of the L'auteur conserve la propriete du copyright in this thesis. Neither the droit d'auteur qui protege cette these. thesis nor substantial extracts fiom it Ni la these ni des extraits substantiels may be printed or otherwise de celleci ne doivent Stre imprimes reproduced without the author's ou autrement reproduits sans son permission. autoridon. Universitf de Montreal Facuite des etudes supCrieurs Cette thise intitulee : Gulliver and the Other: A Psychoanalytical Examination present6 par: Chairn Melamed a btC evaluC par un jury compost des personnes suivantes : RESUME L'itintraire de Guiliver retrace la qu2te du savoir et plus particulibrement celle de la connaissance de soi. Dans les Voyages de Gufliver,la satire de Swift prend comme cible I'orgueil humain et son arrogance, dkchirant sans merci le voile qui les recouvre. L'emphase mise sur le comportement humain refl5te ainsi les prCoccupations de la psychanalyse. Gulliver la fois dkouvrira et incarnera les fragilitks de la condition humaine. La psychanalyse corrobore la description de l'humanite qu'en a faite Swift lorsqu'elle se voit reduite 2 I'esp&ce Yahoo. EIle apparait alors primitive, puerile, fix& au stade sado-anal du developpement infantile. Chez Freud, la conscience n'est qu'un phCnomene secondaire, la pointe minuscule d'un iceberg dont la masse invisible, formte par I'inconscient est symboliquement refletee par I'esptce Yahoo dans les Voyages de Gulliver. L'esprit conscient &ant reduit 2 une manifestation secondaire, c'est I'inconscient qui forme dks lors la matrice d'oii imanera la dicouverte de I'essence de la nature hurnaine. L'inconscient est dkcrit comme primitif et infantile, le domaine d'une espkce d'enfant terrible oil narcissisme et agressivite supportent une realit6 hallucinatoire de la gratification des dbsirs, aliment& par le principe de la jouissance. iii L'enfant devient la cle donnant accbs 5 la comprthension de l'inconscient et comrne le cite I'aphorisme: denfant est le pire de I'hommen. Freud dicouvrit que l'enfant devait malheureusement traverser une phase nevrotique au cours de sa progression de dbveloppement. Nous sommes decrits, tant chez Freud que chez Swift, comme etant mernbres d'une espike nCvrosCe. Nous sommes pddispos6s P une peur fondamentale de fragmentation. D'importance capitale chez I'enfant, le sein deviendrait indispensable au moment meme OD il progresserait du besoin au dbsir. I1 peut arriver qu'en certains cas le sein soit retirt prematurdrnent ou encore qu'il ne soit pas offert avec suffisamment d'alacritb ce qui accroitrait chez I'enfant la peur et le besoin, consequences directes de la soif et de la faim. A ce stade de son tvolution, le sein reprCsente un objet i la fois attache et dttache de lui-meme. Swift souligne expressernent le rdle pacificateur aupres du corps tenu par le sein de la nourrice, au pays de Brobdingnag . De tous les stades infantiles, c'est la phase orale qui derneure'la plus primitive, celle oii I'on retrouve le d6sir clairement lie aux besoins fondamentaux engendris par I'instinct de survie. C'est par la morsure que Gulliver manifeste son agressivite orale 2 l'egard de certains Lilliputiens tout en devenant lui-meme menace, plus tard, par diverses creatures de Brobdingnag. En psychanalyse, ni breuvage ni nourriture ne peuvent d'aucune fason se substituer adequatement au sein maternel. Jacques Lacan postule que les aobjets a,, par exemple le sein, ne sont ni plus ni rnoins que des blocs sur lesquels s'edifient le langage de I'inconscient. Que Swifl ait eu l'intuition de ces concepts linguistiques et psychanalytiques apparait evident avec son utilisation des Yahoos, figurant I'inconscient, et qui sont dipourvus de toute habiletC au niveau du langage. Les habitudes humaines concernent la nourriture et la boisson r6vblent les aspects primitifs du stade oral tels que revelts chez les Yahoos omnivores, qui s'empiffrent de faqon desordonnee et s'abreuvent ii I'excis. C'est dans le stade anal que la libido se concentre sur l'urttre et I'anus, ainsi que sur les plaisirs associBs au processus d'excretion des dkhets humains. Ltimpact de ce stade sur le developpement subskquent de IWre est ph6nom6naI. La psychanaiyse freudienne faisant echc P Swift teconnait en la matiire fecale un substitut ii I'identite, la propribte, P un cadeau, une expression, ou un plaisir libidinal, mais surtout 5 une arme. La prescience de Swift est remarquable puisqu'en psychanalyse cette phase est connue sous le nom de stade sado-anal. Gulliver contemplera lapider les Lilliputiens et I'acte de retribution qui sera perpetre par l'ile volante de Laputa sera celui-Ii meme qui caracterise l'esp6ce Yahoo chez qui les excrements deviement des armes au sens littiral du terme. Pour Lacan, l'humanitt s'inscrit moralement au niveau anal et les excrements (urine, matibres fkales) deviennent les produits soutenant nos interactions sociales (art, argent, agressivitb, langage). La matitre Mcale devient un autre *objetm detach6 du corps et lie au sein, au phallus, etc. Ces introspections de Swift se matdrialisent alors que Gulliver urine sur le palais, saute dans la bouse de vache, ainsi que dans la convoitise des Yahoos t I'egard des pierres Ctincelantes. I1 est interessant de noter que chez Freud, la libido est decrite comme organe essentiellement rnkle. Selon Lacan, le phallus incarne P la fois le signifiant primordial du langage ainsi que le symbole du desir. L'orgueil phallique de Gulliver, rCvClC au moment oG Ifarmbe lilliputienne defile entre ses jambes avec des regards admiratifs, explique le degrd de frayeur ressentie face B la perte anticipee du phallus. Pour le mile, le complexe d'oedipe sera rBsolu 2 travers la menace de castration par le pbre, ltagent repressif du dtsir i I'bgard de la mere. Les Houyhnhnms menace de castration l'esptce Yahoo. L'individu se constitue P travers les signifiants et les aobjets a,. La creation directe de I'inconscient, I'esprit conscient subordonnd P des procddds hguistiques stables sert alors d'intermediaire entre un inconscient essentiellement inaccessible et le principe de rbalite. L'image rdfibchie lors du dade du miroir~,(6-18 mois) chez Lacan, procure P I'individu une vue exttrieure de lui-mtme. La relation existant entre 1e miroir et le narcissisme a 6t6 maintes fois d6montree dans la mythologie et en psychanalyse. Pour chaque individu, I'univers prend de l'expansion B partir de l'dgocentrisme, pour s'etendre ensuite vers la reconnaissance du soi et des autres. Le miroir rkflkchissant le soi et que I'on retrouve constamment i travers les Voyages de Gulliver confirme I'insignifiance du Brobdingnag ainsi que I'identification de Gulliver avec les Yahoos, au livre IV. Le miroir devient le signifiant-clb de la satire elle-rntme. Chaque dbsir est r6vili, tant chez Swift que chez Freud, comme &ant narcissique. L'amour de soi est un element essentiel de I'auto-prdservation soutenu par I'agressivitb qui permeabilise les relations inter-personnelles et sociales. Le moi devient le centre d'un riseau forme des signifiants et B travers lequel Ie ddsir est detourne, suite f une peur de castration, dam Ie rnonde vide du langage qui reflbte les caracteristiques instinctives sous-tendant l'humanitt, soit l'agressivitb et le narcissisme. Les besoins et ies desirs du soi se heurtent aux restrictions impostes par une civilisation qui exige la subordination de l'individu au nom du plus grand bien social. L'histoire de l'humanite est replate d'actes de violence. Le langage devient Ie systtme fonctiomel et ordomt du conscient; c'est la voix de la civilisation. La satire rtvble nos infbrioritbs physiques, morales, intellectuelles et sociales, notre degbntkation historique ainsi que notre condition fondamentalernent anale. Confront6 5 cette riialite, I'humanite se r6vble diminube. De par sa nature humaine la civilisation reflbte, necessairement, la ntvrose collective de chaque individu contraint de rtprimer ses disirs. La voix de la raison telle qu'on la retrouve dans les anciens concepts lilliputiens d'utopie, dans les sages observations du roi de Brobdingnag, et surtout dans les conclusions du Maitre Houyhnhnm, est identique a celle du +lorn-du-P&re>~retrouvi chez Lacan et conduira tventuellement Gulliver vers I'aliCnation et la rnisanthropie. L'histoire humaine se rkvele sordide, violente, centree sur elle-meme et degkneree; nos dirigeants et nos instituions it la fois politiques et sociales se revelent aussi corrompues que notre nature corporelle. L'orientation psychanalytique apportte f la critique des Voyages de Gulliver accorde la prepondtrance B la personnaliti de l'auteur, plutdt qu'au genre ou au message contenu dans la satire. Certains ouvrages de rbference, en particulier l'oeuvre de Rabelais, dCotent une ligne commune tant au niveau du style que de la matiiire traitee.
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