2024-05-10 11:40:43
Jose Abadi He spoke about his new work and analyzed the effects of governments on the mental health of citizens. “A society in which the stimulus received from the government is distressing, irritating and aggressive, is a society in constant threat,” she noted in Modo Fontevecchiaby Net TV, Radio Profile (AM 1190) y Radio Amadeus (FM 91.1).
José Abadi is a psychiatrist, psychoanalyst and writer. Professor of the Bachelor of Psychology at the UADE, he stood out as a full member of the Latin American Federation of Psychoanalysis and the International Psychoanalytic Association. In addition, he was director of the Enrique Racker Center for Hospital and Community Relations and Psychoanalysis Applied to Culture.
In the United States there was a psychological cost for the population due to Donald Trump’s presidency. Is there a psychological cost to having a president who frequently generates conflict?
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Well, I would be interested in highlighting the first point, I am not a friend of hope in terms of placing in it the future of what awaits us. Hope is something passiveunless we take care to make it active, like patience.
If we wait for something to come and do nothing while waiting, we are in trouble. We remain in a dependent, passive position, where we are more objects than subjects. Therefore, I prefer despair in terms of being the one who actively seeks what he thinks, what he believes, what he longs for and seeks it through work, effort, sacrifice and commitment.
Therefore, that makes me a protagonist of my destiny. And I’m not always falling into the danger that the character arrived, we have the leader in charismatic terms, but they also end up being demagogic and authoritarian. Be careful that hope is not there linked to a promise of which I am absent in development.
Now, regarding what you said about what happens with a society in which the stimulus received from a government, from authorities, from some of the people who direct it, it’s distressingit’s irritating, it’s contrasting, Is agressive.
Well, naturally everything that is not a stimulus, I am not saying uncomfortable, I like the discomfort creative, but rather in terms more of aggression, in terms more of harmful impact. We are social beings, the environment creates a climate that we absorb and a sick society generates sick individuals, sick individuals make up sick groups. At the level of mental health, there is no doubt about it, well, perfect.
You know it very well, Jorge, you have worked on this so much, here in Argentina when you think in terms of the variable they change you every day, the flame is uncertainty, which is not uncertainty, it is a threat, I don’t know what is going to happen to me , I can collapse, I am left with nothing, that is not uncertainty, that is not a question, that is not a question, that’s a threat.
And that, of course, conspires against mental health because happiness is not possible that it is achievable in conditions that make it possible and overcoming obstacles that prevent it.
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How much conflict, in quantity, becomes pathological?
The conflict, as you say very well, is inherent to the human being. That is, just like our condition as mortals, just like our inevitable confrontation in many situations with adversity, loss, and frustration.
How do we shuffle this? How do we face it? How can we internalize it and turn it into experience? How can we sustain it? What also has to do with how much can we acceptadmit, repair, how much we can be accompanied, how much we can be supported.
That depends on a certain conflict situation, and here is the other point, which many times is unconscious and generates symptoms outside. Let’s discover what this conflict is that is latent in order to resolve its wrong or symptomatic manifestation. That’s what changes things.
No excess is good, because the excess is more than we can tackle. Excess is more than we can convert into our material to create, to progress, to differentiate ourselves.
I believe that the key, one of the keys, like what we do with the world where we are beings without conflict, and the world has a certain level of conflictis the level of relationship that we can have between the human beings who inhabit it.
I mean, if we can be linked, if we can be with a feeling of emotional support, of solidarity, of trust, of a security that the presence of the other gives us and that we exist for each otherand that becomes a search, the solution to this life of which conflict is a part is a different alternative to being lost in loneliness, isolation, and distrust.
One would be something like a pernicious loneliness that makes us feel, evidently, one of the most frequent pathologies in our history, which is the Depression.
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For Aristotle, eudaimonia, that is, happiness, was the end of the human being. Do we have to be happy, is it fundamental for human beings? Is duty more important than happiness?
Is very the idea of happiness is important. Aristotle was one of the philosophers who most explicitly defended the idea of happiness. He succeeds his teacher Plato, he is in a Greek world where he becomes a professor of the academy to a professor of Alexander the Great, no less.
The idea of having to be happy replaces it with being able to be happy and we access virtue and action that has to do with the search for what is meritorious in terms of what is good for others and good for me. And not in terms of duty as imperative, You know? As an almost, brokenly, we would say, superego obligation, in which naturally being happy stopped having to do with the freedom that Aristotle privileged so much and has to do with with submission.
Stevenson said that Happiness is not only a right, it is a duty of the citizen. I was interested in thinking about it if he meant that a government, that a State, that a political group in a country takes care of the possible happiness of the citizens.
But not in terms of oppressive duty, because there ceases to be that amount of freedom that contributes to the authenticity of each person. I wrote a play many years ago, which I put in the plaza, which was called ““You also die of happiness.”which is in the epilogue of my book ““You also live with happiness”, but which has been going on for many years, and in which I explain myself when authenticity is imposed from the mandate, it is a work of absurdity, right? that actually becomes a moral mandatebut not in a mandate of freedom, because possible happiness is a mandate of life.
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What date are the two events that you told us about?
Look, March 18 and 25 and June 2 are three talks I’m going to give about Possible happiness at the cultural headquarters of the UAD in Belgrano, on September 11, 1868. And it must be noted, it has a lot to do with dialogue, not only of an exhibition, but with a possibility of debateof discussion, of exploration and I hope it has the impact I hope for.
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