Abstract
The diagnosis of hysteria, despite being fundamental in the birth of psychiatry, has currently been removed from nosography. This choice speaks of the renunciation by contemporary nosography of understanding psychopathological conditions as structural entities, with internal coherence and meaningfulness – which on the contrary should be reconsidered. Hysteria represents a mirror of social and cultural changes. The metamorphoses throughout history of hysterical symptoms reflect the changing interests of medicine (the greater legitimation of somatic symptoms over psychic ones) and, in general, mirror the increasing importance of images in the contemporary world. Despite its nosographical fragmentation, hysteria continues to be talked about. Phenomenologically, hysteria is described not as a diagnosis but as an existential position, freeing it from gender prejudices. Hysterical persons suffer from a hypo-sufficiency of the self, from a difficulty in feeling from within, which ends up hypertrophying the identity definitions coming from without: the gaze of others, socio-cultural stereotypes, gender models. Visibility therefore takes on a central role, and images become a vehicle to represent oneself – capable of attracting the attention of others and enchanting them. Different powers have been attributed to images throughout the history of thought: that of paralyzing, that of moving to action, that of underlining the contingency of experience. Hysterical persons embody images, generating with their symptoms a world of representations. However, what characterizes hysteria is not the symptom, but the use made of that symptom: it becomes a catalyst for the gaze of others, which allows one to assume an otherwise lacking identity-consistency. For this reason, hysterical persons are not only passively subject to their symptoms, but actively make use of them in interpersonal relations.
Published Version
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