Leafing through "D" (the women's supplement of La Repubblica,) of 12 sttembre 2009, I came across one of the many spaces that the publisher agrees to Umberto Galimberti and I read an article that, by sovrstato of Galimberti a photo posing as a thinker (with his head in his hands and eyes of fascination bets on readers), began: "To live, man needs to build a sense in view of death, which is' implosion of any sense. " I confess that the opening words startled me, because three years ago I read in another sheet of wisdom galimbertiana published by La Repubblica, very different words, to say the opposite:
"The need for meaning - then our Umberto wrote - it's just the product of a culture, the Judeo-Christian, of which we are, willy-nilly, offspring." And obviously feeling more certain bambocceschi needs, Galimberti continued:
"" Actually, I have to be religious to have to ask myself the question of the meaning of life. Otherwise, as in my case, that problem I do not even go to the hall of the brain . The question of the meaning of life and property was in fact created within the Judeo-Christian tradition. "Galimberti
Frankly I do not understand where it drew its conclusion apodictic. In fact, la ricerca del significato è un bisogno antico quanto l’uomo: e lo troviamo già nella filosofia greca, di mezzo millennio anteriore alla civiltà cristiana, o nella religione buddista, del tutto indipendente dalla cultura giudaico-cristiana, mentre la credenza in una vita ultraterrena, come credo d’aver dimostrato nella mia opera “Lo shock primario” (Edizioni Rai-Eri, 2002), è testimoniata addirittura nelle sepolture neandertaliane di 80 o 100 mila anni fa. Ed uno dei massimi psicologi di stampo umanistico, Viktor Frankl, lo aveva chiaramente intuito quando scriveva già negli anni ’50, in polemica con Freud e Adler, che il bisogno essenziale dell’uomo non è il bisogno di sesso o di potere but the need for meaning.
Galimberti not seem to realize that the need for meaning arises not only from the pain, as he says, because the history of Buddha, a prince beloved by his father and his beloved wife and surrounded only joy that comes out of his enchanted garden for know the world and seek the truth, tells us that the search for meaning in life can also arise from wealth. And then, as the Buddha himself taught us, the pain is inseparable from existence, if only because, as my studies on anxiety have shown, the emergence of consciousness in the course of human evolution has led man the consciousness of his own destiny of death and participation in desperate agony of his fellow men the most loved: so that all religions, not just the Judeo-Christian, can be seen as just as many reactive-defensive formations before the anguish of death.
But, not surprisingly, the religion itself, which sees only Galimberti as the key tool of the human psyche to give a meaning to life, was less of a priority need for meaning in the struggle of man against his existential malaise. Since the '50s, in fact, research by Herman Feifel on anxiety of death among terminally ill patients revealed that the believers were less distressed non-believers before the impending death, while patients di gran lunga più sereni sono risultati gli uomini e le donne che sentivano di aver vissuto una vita significativa o, detto altrimenti, di essersi sostanzialmente realizzati. Dinanzi a queste realtà, il sarcasmo con cui Galimberti tratta la ricerca umana di significato e se ne proclama immune appare non un segnale di superiorità intellettuale, ma solo di patetica aridità o rimozione. Del resto, penso che la ragione centrale per cui il pensiero e la società liberale sono approdati all’odierna crisi vada cercata proprio nel fatto che hanno ridotto la libertà a consumismo, l’amore a banalità sessuale e la speranza a scetticismo, senza saper rispondere a questo centrale bisogno umano di significato.
Per parte mia, credo instead, where traditional religions are often dogmatic, mind of modern man, pathetic comforting tales, religious practices, as perforator human perception and intuition of a force that transcends us and that just gives meaning to our lives, not not be considered illusory. If, as everything seems to indicate, the human being is the highest expression of the evolution of life, is not absurd to think that dreams of love, beauty, justice, harmony, immortality, Creativity and Compassion man brought in a life process previously submitted to the domination of cruel laws and monotonous, are the dreams of life and that we are perhaps an expression of the attempt Life to redirect its course. In short, the liberal humanism seems to find its essential meaning in a sort of religion of man, in a religion that makes us feel and understand that we are bearers of a cosmic revolution and that is good to live and die for the dreams of 'Man and Life.
Galimberti, therefore, seems to have passed recently looked at the contempt with which the human search for meaning in life. But it must be said that even when the search for the meaning of life is not even passed him to the antechamber of the brain, the sense of career and success in this sinistrese Italy ruled by the post-communist, he is not never missed. So, for example, while it sharply and prematurely reported the crucial importance of existential malaise in the genesis of humanity, was well guarded from entering into open conflict with Freudian psychoanalysis, knowing very well that Freud and his whole movement have made the denial of anxiety death, the cornerstone of their theoretical system and professional.
Moreover, consistency has never been a need felt among the luminaries of our psychoanalysis. So, for example, Cesare Musatti Italian father of psychoanalysis, he made his brilliant career
Italian culture and the university simultaneously militating psychoanalytic orthodoxy and in the community, that in two worlds that were obviously incompatible: the psychoanalytic he considered essential and indestructible destructiveness of human nature and the community that proclaimed he wants to create a society completely pacified and bound in brotherhood and considered psychoanalysis a pathetic product of bourgeois and capitalist corruption.
And, after all, this brilliant ability to avoid any conflict with their sponsors, political and cultural at the same time cultivating tacit sensational career and is a feature of every heresy and intellettualetto intellettualone sinistrese Italian, always.
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