John Webster - The Duchess of Malfi

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John Webster -  The Duchess of Malfi

Introduction:

John Webster's The Duchess of Malfi. First performed in 1613-14, this play is a cornerstone of Jacobean drama—the theatre of the reign of King James I (1603-1625). It is a work that masterfully blends intense poetry, psychological depth, and grotesque horror to explore themes of power, corruption, gender, and mortality.

This newsletter will serve as a comprehensive guide, breaking down the play's plot, themes, and characters, while also introducing and explaining key literary and technical terms you will encounter in your studies. Whether you're an undergraduate just beginning to explore Renaissance drama or a postgraduate conducting deeper research, this resource is designed for you.

Summary of The Duchess of Malfi

Set in the Italian courts of Malfi, Rome, and Ancona, the play tells the tragic story of a young widow’s defiance and its brutal consequences.

1. Acts I-III: The Duchess of Malfi, a young and powerful widow, is warned by her twin brother, Ferdinand, and her other brother, the Cardinal, not to remarry. Defying them, she secretly marries her steward, Antonio, a man of lower social rank. They have three children together. The Duchess's henchman, Bosola, hired by Ferdinand to spy on her, eventually uncovers her secret. Enraged by her defiance and the perceived stain on their family's honour, her brothers begin a ruthless campaign of persecution. They torment the Duchess, force her into exile, and ultimately imprison her.
2. Acts IV-V: The psychological torture intensifies. Ferdinand subjects the Duchess to a series of horrific tricks, including presenting her with a dead man's hand and wax figures of her dead family. Despite her remarkable courage and stoicism, she is finally murdered on Ferdinand's orders by Bosola, who also kills her children and maid, Cariola. The final act descends into a chaotic bloodbath of revenge and madness. Bosola, remorseful, turns against his masters. In the dark, he accidentally kills Antonio, then deliberately kills the Cardinal and Ferdinand, and is himself killed in the process. The play ends with almost the entire principal cast dead, leaving a young son of Antonio and the Duchess as the sole heir to the tragedy.

Critical Appreciation

The Duchess of Malfi is not merely a horror show; it is a profound philosophical exploration of the human condition within a corrupt world.

1. Beyond Revenge Tragedy: While it shares elements with the revenge tragedy genre (popularised by plays like The Spanish Tragedy), its horrors are more psychological than sensational. The true villain is not an external avenger but a deep-seated corruption within the family and the state.
2. Moral Ambiguity: Webster creates a world where good and evil are not clear-cut. The Duchess's defiance is noble but politically naive. Bosola is a villainous tool who develops a conscience too late. This moral complexity is a hallmark of sophisticated Jacobean drama.
3. Poetic Power: The play is renowned for its dense, metaphorical language and unforgettable lines that mix beauty with brutality. The dialogue elevates the sordid events into a powerful poetic meditation on death, power, and identity.
4. Enduring Relevance: Its themes of toxic masculinity, the policing of female sexuality, political corruption, and the search for integrity in a flawed world continue to resonate powerfully with modern audiences.

Major Themes Explored

1. Corruption and Power: The Italian court setting is a microcosm (a small world representing a larger one) of a corrupt society. Ferdinand and the Cardinal abuse their power to control their sister, seeing her body and choices as their property. Their authority is devoid of morality, based solely on bloodline and ruthlessness.
2. Gender and Agency: The Duchess is one of literature's most compelling examples of female agency—the capacity to act independently and make her own free choices. In a patriarchal society, her decision to marry for love is a radical act of self-assertion that her brothers interpret as a threat to be violently crushed. The play explores the extreme dangers faced by women who defy social conventions.
3. Madness and Obsession: Ferdinand's rage transcends rational anger, spiralling into a profound and obsessive madness (diagnosed in the play as lycanthropy—the delusion that one is a wolf). His obsession with his sister's sexuality suggests deeply repressed incestuous desires, making him a psychologically complex and terrifying villain.
4. Class and Social Mobility: The marriage between the aristocratic Duchess and the commoner Antonio breaks rigid class barriers. This social transgression is as shocking to her brothers as the sexual one. The character of Bosola, an intelligent man bitter about his lack of status, further illustrates the period's acute class anxieties.
5. Death and Memento Mori: The play is saturated with images of death and decay, acting as a memento mori (a reminder of the inevitability of death). From the macabre tricks with dead bodies to the philosophical musings of the characters, Webster forces both his characters and the audience to confront their own mortality.

Character Sketches

1. The Duchess: She is defined by her courage, passion, and resilience. She is not a passive victim but an active agent in her own story, proposing to Antonio and facing her tormentors with defiant dignity. Her strength makes her downfall all the more tragic.
2. Bosola: The most complex character. A cynical and intelligent malcontent, he is hired as a spy and murderer. His internal conflict is the play's moral core; he is painfully aware of his own corruption and grows to admire the Duchess, leading to his futile attempt at redemption through revenge.
3. Ferdinand: The Duchess's twin brother. His violent, incestuous obsession with his sister's purity drives the plot. He represents the most toxic and unhinged aspects of patriarchal power. His descent into lycanthropy is a physical manifestation of his inner beastliness.
4. The Cardinal: The colder, more calculating of the brothers. His corruption is intellectual and political. As a high-ranking church official, he represents the hypocrisy of a religious institution intertwined with corrupt state power.
5. Antonio: The virtuous, honourable steward. He represents a different, more compassionate model of masculinity. However, his passivity and idealism make him no match for the Machiavellian politics of the court, leading to his tragic end.

John Webster as a Dramatist

John Webster (c. 1580-1634) was a contemporary of Shakespeare, though his work possesses a uniquely dark vision that has earned him the reputation as the foremost Jacobean tragedian.

1. Collaborator and Innovator: He began his career collaborating with writers like Thomas Dekker on city comedies before finding his voice in the darker realm of tragedy.
2. The "White Devil" and the "Duchess": His two great masterpieces are The White Devil (1612) and The Duchess of Malfi (1614). Both are set in corrupt Italian courts and feature strong, tragic heroines.
3. A Websterian Worldview: His plays present a world where evil is pervasive and often triumphant, and where redemption is fragile and hard-won. His focus is on the psychological states of characters trapped in extreme situations.
4. The "Tragedian of Blood": Webster is often grouped with other Jacobean writers like Cyril Tourneur as a "tragedian of blood" due to the visceral and violent nature of his plots. However, his use of violence is never gratuitous; it is always in service of a larger philosophical point about the human condition.

Literary Techniques

Webster employs several sophisticated techniques to create his dark vision:

1. Symbolism: Objects that carry a deeper meaning.

·  The Ring: Symbolises the Duchess's marriage and agency. The Cardinal's act of removing it from her finger is a violent symbol of his attempt to nullify her identity and choices.

·  Lycanthropy (The Wolf): A symbol of Ferdinand's base, animalistic nature taking over his humanity.

· Echo: In Act V, an echo from the Duchess's grave repeats key words ("death," "never see her more"). This is a powerful aural symbol of her lingering presence and a portent (an omen) of the coming bloodshed.

2. Imagery: Vivid descriptive language that appeals to the senses. Webster is a master of macabre imagery—descriptions of death, decay, and disease—which creates the play's oppressive, morbid atmosphere.

3. Blank Verse and Prose: The play switches between blank verse (unrhymed iambic pentameter, the elevated style of nobles) and prose (the more realistic style of commoners or madmen). This shift often signals a change in tone or class perspective. Bosola's early speeches are in choppy prose, reflecting his bitterness, while the Duchess often speaks in flowing blank verse, highlighting her nobility.

4. The Masque: Ferdinand torments the Duchess with a masque of madmen. A masque was a lavish courtly entertainment. Webster perverts this form for horrific effect, using it to represent the world's madness closing in on the Duchess.

5. Stoicism: The philosophy that teaches virtue and rationality as the highest good and that one should be free from passion and indifferent to pleasure or pain. The Duchess's calm acceptance of her fate is a powerful example of Stoic resolve, making her a tragic heroine of immense dignity.

Important Key Points

• Jacobean Tragedy: The genre of dark, cynical, and violent plays that flourished during the reign of James I.
• Revenge Tragedy: A sub-genre focusing on a protagonist's quest for vengeance, featuring ghosts, madness, and graphic violence.
• Italianate Setting: The use of Italian settings in Elizabethan/Jacobean drama to explore themes of Machiavellian politics, corruption, and passion at a safe distance from English censorship.
• Female Agency: A critical term for a character's ability to make independent choices and act on their own will. The Duchess is a key study in this.
• Patriarchy: A social system where men hold primary power. The play is a searing critique of a toxic patriarchy embodied by Ferdinand and the Cardinal.
• Incestuous Desire: A Freudian reading of Ferdinand's motives, which adds a layer of psychological complexity to his actions.
• Memento Mori: The medieval and Renaissance artistic theme reminding people of their mortality.
• The Macabre: Having a quality that combines a ghastly or grim atmosphere with death and decay. Webster's signature tone.
• Stoicism: The classical philosophy that profoundly influences the portrayal of the Duchess's character.
• Moral Ambiguity: The lack of clear-cut good and evil, making characters and situations complex and realistically flawed.

Errol John - Moon on a Rainbow Shawl

 

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Errol John - Moon on a Rainbow Shawl

Introduction:

In this edition we turn our gaze to a pivotal figure in postcolonial drama, the Trinidadian playwright and actor Errol John, and his seminal work, Moon on a Rainbow Shawl. First staged in London in 1957, this play shattered barriers, becoming one of the first plays from the Caribbean to achieve major international acclaim. It offers a raw, vibrant, and deeply moving portrait of life in a Port of Spain slum in the aftermath of the Second World War, exploring universal themes of dreams, disillusionment, and the human spirit's resilience.

This newsletter Errol John - Moon on a Rainbow Shawl will serve as a comprehensive guide, breaking down the play's plot, themes, and characters, while also introducing and explaining key literary and technical terms you will encounter in your studies. Whether you're an undergraduate just beginning to explore Caribbean literature or a postgraduate conducting deeper research, this resource is designed for you.

Errol John as a Dramatist

Errol John (1924-1988) was a multi-talented artist: an actor, journalist, and playwright.

• His background as an actor (he performed Shakespearean roles and in films like The African Queen) deeply informed his writing. He had an innate understanding of stagecraft, dialogue, and character motivation.
• Moon on a Rainbow Shawl was his breakthrough, winning the Observer playwriting competition in 1957. While he wrote other screenplays and plays, this remains his defining work.
• His work is celebrated for giving a authentic voice to the Caribbean experience on the international stage, paving the way for future generations of playwrights like Mustapha Matura and Derek Walcott.

Summary of Moon on a Rainbow Shawl

Set over three days in the cramped, dilapidated "Old Mack's Yard" in Port of Spain, Trinidad, the play is a poignant tragicomedy (a play that blends tragic and comic elements to reflect the complexity of life).

• Act I: We are introduced to the yard's residents as a hot evening falls. The central character, Ephraim, a young trolleybus driver, dreams of escaping his impoverished life for a new start in Liverpool, England. We meet the struggling Adams family: Sophia, her drunkard husband Charlie (a former cricket star), their bright daughter Esther (who has won a scholarship), and their newborn baby. Ephraim's girlfriend, Rosa, who works in Old Mack's café, is being pursued by her wealthy, older employer. The act establishes a simmering tension between dreams and the harsh reality of the yard.
• Act II: Tensions escalate. Rosa discovers Charlie has stolen money from Old Mack's café to fund his drinking. She confides in Ephraim, who reacts with anger, not at the crime, but at her for telling the police. In a crucial scene, Ephraim reveals his plan to leave for England the next day and coldly abandons Rosa, even after she reveals she is pregnant with his child.
• Act III: The consequences of everyone's actions come to a head. Charlie is arrested for the theft. Ephraim, despite offers of help to bail Charlie out, remains resolute in his escape. In a final, heartbreaking confrontation, he reveals his profound selfishness to Sophia, declaring the fate of his unborn child makes "no damn difference" to him. He departs in a taxi, leaving a devastated Rosa to seemingly accept the advances of Old Mack for the sake of her child. The play ends not with despair, but with a glimmer of hope as Esther returns, calling for her mother.

Critical Appreciation & The Play's Significance

Moon on a Rainbow Shawl is rightly considered a canonical work (a text of established importance and authority within a literary tradition) of Black and postcolonial theatre.

• Pioneering Realism: John brought a new, unflinching realism to the British stage. He depicted the lives of working-class Caribbean people with authenticity and dignity, moving away from stereotypical portrayals. The play’s setting is not just a backdrop but a character in itself—the claustrophobic yard symbolises the entrapment felt by its inhabitants.
• Linguistic Authenticity: The use of Trinidadian Creole (an English-based creole language with its own grammatical structures and vocabulary) was revolutionary. It authenticates the characters' voices and roots the play firmly in its cultural context. For example, lines like "Thief from thief, child, does make Jehovah laugh" are rich with local flavour and philosophical weight.
• Enduring Relevance: Its themes—economic migration, systemic poverty, gender inequality, and the corrosive nature of broken dreams—are as relevant today as they were in the 1950s. It speaks powerfully to the postcolonial condition and the diasporic experience.

Major Themes 

• The Dream of Escape vs. The Reality of Home: This is the central conflict. Ephraim believes England is a "green land of hope and glory," a place where he can reinvent himself. His desire to escape is contrasted with the resilience of Sophia and Rosa, who choose to stay and face their struggles, representing a different kind of strength.
• Gender and Power: The play presents a stark contrast between its male and female characters. The men (Ephraim, Charlie, Old Mack, Prince) are largely flawed, weak, or exploitative. The women (Sophia, Rosa, Esther), however, are portrayed as strong, pragmatic, and morally centred, often bearing the emotional and economic burdens created by the men.
• Poverty and Social Inequality: The yard is a microcosm of a stratified society. Old Mack's wealth and power over his tenants and employees highlight the class divisions. The characters' actions, particularly Charlie's theft, are directly motivated by the desperate circumstances poverty creates.
• The Post-War Postcolonial Condition: The play is set just after WWII, a time of great change. The departure of American troops from Trinidad caused an economic slump. This historical context is crucial; the characters' sense of instability and lack of opportunity is directly linked to the island's position within global politics and the fading British Empire.

Character Sketches

• Ephraim: The protagonist (the central character driving the action) but decidedly not a hero. He is hardworking and perceptive but ultimately selfish, cynical, and sexist. His dream of escape corrupts his morality, leading him to abandon all responsibility. He represents the destructive potential of ambition untethered from community.
• Sophia Adams: The emotional anchor of the play. She is weary but fiercely spirited, a woman worn down by poverty and a disappointing husband but who never loses her fighting spirit or her deep love for her children. She is the play's moral compass.
• Rosa: A tragic figure who represents lost innocence. Orphaned and raised by nuns, she is loving and trusting. Her love for Ephraim and subsequent pregnancy lead to her ultimate disillusionment. Her likely decision to stay with Old Mack at the end shows her pragmatism but also her tragic corruption for survival's sake.
• Esther Adams: A symbol (a person, object, or event that represents a larger idea) of hope for the future. Her intelligence and scholarship represent the potential for a new generation to break the cycle of poverty through education, not escape.
• Charlie Adams: A pathetic (in the literary sense, meaning evoking pity and sadness) figure. A former cricket star broken by institutional racism and his own addiction, he embodies the waste of potential and the devastating impact of colonialism on the individual.

Literary Techniques & Technical Terms (Explained)

John employs several sophisticated techniques to bring his world to life:

1. Symbolism: Objects or elements that carry a deeper meaning.

·   The Rainbow Shawl: Represents Rosa's beauty, dreams, and innocence. It is the colourful, beautiful thing upon which her hopes are literally laid to rest.

·   The Moon: A traditional symbol of dreams and romance, but here it is "on a rainbow shawl"—something beautiful but ultimately out of reach, just like Ephraim's dreams of England.

·  Snow/Ice: Ephraim's repeated desire for snow symbolises his desire for a completely different, pure, foreign environment, contrasting with the oppressive heat of Trinidad.

2. Soundscape: John meticulously uses sound to create atmosphere and meaning, a technique sometimes linked to the acoustic concepts in psychoanalytic theory.

·   Diegetic Sound: Sounds that originate from within the world of the play, like the calypso music, children's rhymes, the baby crying, and the taxi horn. These sounds create immense verisimilitude (the appearance of being true or real).

·    The Calypso "Brown Skin Gal": This song is used with devastating irony. As Ephraim abandons Rosa, the lyrics "Brown skin gal stay home and mind baby... if I don’t come back, throw ‘way the damn baby" directly mock her situation, highlighting her powerlessness.

3. Setting as a Character: The yard is not passive. Its cramped, dilapidated nature creates a claustrophobic mood and directly influences the characters' actions and conflicts, pushing them into each other's paths and arguments.

4. Tragicomedy: The play blends humour (often from Prince and Mavis's relationship) with profound tragedy (Rosa's abandonment, Charlie's arrest). This mix reflects the complex texture of real life, where joy and sorrow often coexist.

Key Points

1. Postcolonial Literature: Literature from countries that were once colonies, often dealing with themes of identity, power, and resistance. This play is a key text in this field.
2. Caribbean Theatre: The dramatic tradition of the Caribbean, known for its vibrant storytelling, use of Creole, and engagement with social and political history.
3. Diaspora: The dispersion of any people from their original homeland. The play explores the motivations for and consequences of joining the diaspora.
4. Marxist Critique: An analysis focusing on class conflict, economic determinism, and the exploitation of the working class (the proletariat) by the property-owning class (the bourgeoisie, e.g., Old Mack).
5. Feminist Critique: An analysis that examines how the play portrays gender relations. It highlights the patriarchal structure of the society and the resilience of the female characters.
6. Psychoanalytic Theory (Lacanian Concepts): While not explicitly mentioned in the text, a sophisticated analysis could use Jacques Lacan's ideas.

• The Symbolic Order: The world of language, law, and social structures. Ephraim believes England represents a better Symbolic Order where he can succeed.
• The Real: A traumatic, overwhelming reality that cannot be easily symbolised or understood. The harsh poverty and lack of opportunity in the yard could be seen as the terrifying "Real" the characters are trying to navigate.
• Desire: Lacan argues desire is always for something we lack. Ephraim's desire for England is a classic example—it is based on an imagined lack in his current life and an imagined fulfilment elsewhere.

Famous Excerpt

A powerful moment that encapsulates Ephraim's character and the play's central conflict comes from his final confrontation with Sophia:

Sophia: (Pleading with him not to leave Rosa pregnant) "What about the child?"

Ephraim: "The baby born! It live! It dead! It make no damn difference to me!"

This brutal line reveals the full extent of his selfishness and the tragic cost of his dream.

Conclusion

Moon on a Rainbow Shawl is more than a historical artefact; it is a living, breathing piece of drama that continues to resonate. Errol John’s masterful blend of gritty realism, poetic symbolism, and authentic dialogue creates a powerful and enduring critique of social inequality and a moving testament to the human spirit. It is an essential text for anyone seeking to understand the roots and themes of postcolonial and Caribbean literature.

 

Psychoanalytical Criticism- Jacques Lacan

 

Jacques Lacan

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Psychoanalytical Criticism- Jacques Lacan

Following our research on Freudian basics, we now turn to a thinker who at the same time revolutionized and shocked the world of psychoanalysis: the French master, Jacques Lacan (1901-1981). Where Freud delved into the hidden chambers of the mind, Lacan insisted that the key to these chambers was not buried deep within, but was in fact all around us—woven into the web of language itself.

This Newsletter Psychoanalytical Criticism- Jacques Lacan delves into Lacan’s complex and inspiringly disruptive ideas. We will unpack his central claim—that the unconscious is structured like a language—and explore its deep implications for literature, identity, and the very notion of selfhood. Our investigation will focus on the intricate interplay between writing and the formation of identity, scrutinising how social, medical, and historical constructions of insanity are not just reflected in, but are produced by, the language we use to describe ourselves and our world.

Introduction:

To understand Lacan is to understand a fundamental shift. While Freud used language as a tool to access the unconscious (through free association, dream interpretation), Lacan argued that language is the very structure of the unconscious itself. For Lacan, we do not use language; we inhabit it. Our desires, our fears, and our very sense of self are constituted within its networks and constraints.

This perspective makes Lacanian theory exceptionally powerful for literary studies. If the unconscious and literature both operate under the same linguistic rules, then a literary text becomes a privileged object for analysis—not as a symptom of an author’s neurosis, but as a direct manifestation of the unconscious processes of language.

Key Concepts: A Lexicon for the Modern Analyst

Navigating Lacan requires a new vocabulary. Here are the essential terms, decoded.

• The Unconscious is Structured Like a Language

Ø  This is Lacan’s most famous and foundational axiom. He rejected the idea of the unconscious as a seething, chaotic cauldron of primal urges. Instead, he proposed it is orderly, logical, and follows the rules of linguistic systems. We can analyse dreams, slips of the tongue, and literary texts using the same tools we use to analyse poetry or prose—specifically, the mechanisms of metaphor and metonymy.

• Signifier and Signified

Ø  Lacan draws from linguist Ferdinand de Saussure. A signifier is the sound-image or written word (e.g., the letters T-R-E-E). The signified is the mental concept it evokes (the idea of a tall, woody plant). For Saussure, the two were inseparable. Lacan, however, radically pried them apart. He argued the relationship between signifier and signified is never stable or guaranteed. The signified is perpetually slipping under the chain of signifiers. We never finally grasp meaning; we endlessly move from one signifier to another in a never-ending quest for a fullness of meaning that is always deferred.

• The Mirror Stage

Ø This is Lacan's theory of how the ego is formed. Between 6-18 months, an infant recognises its own reflection in a mirror (or similar reflective surface, like the affirming gaze of a parent). This image is a misrecognition (méconnaissance)—it provides an illusion of coherence, mastery, and totality that the infant, who still experiences its body as uncoordinated and fragmented, does not truly feel. This idealised, external image becomes the core of the ego, which Lacan therefore saw as fundamentally built on a fantasy. The ego is not the seat of autonomy but a constructed entity, born from identification with an external image.

• The Three Orders: The Real, The Imaginary, The Symbolic

Ø  Lacan described human experience as structured by three intertwined registers:

§  The Real: Not everyday reality, but that which is beyond language, unrepresentable, and impossible to articulate. It is the traumatic, pre-linguistic stuff of experience, always outside symbolisation. We encounter it in moments of shock, trauma, or overwhelming jouissance.

§  The Imaginary: The realm of images, identification, and illusion. It is dominated by dyadic relationships (like mother-child) and is the seat of the ego. It is the order of misrecognition and deception, where the self feels whole and unified. It is associated with the maternal.

§  The Symbolic Order: The most crucial order for Lacan. This is the realm of language, law, culture, and social structures. It is the "big Other" that governs our lives with its rules, prohibitions, and norms. Entering the Symbolic Order through language is what socialises us but also introduces lack and separation from the immediate, dyadic world of the Imaginary. It is associated with the Name-of-the-Father, the symbolic law that breaks the primordial bond with the mother.

• Desire and Lack

Ø For Lacan, desire is not a biological drive towards a specific object (like hunger). It is a constant state of lack (manque). We are born into lack upon entering the Symbolic Order, which separates us from the (imagined) plenitude of the maternal body. We then spend our lives seeking objects (objets petit a) that we believe will fill this void. But these objects always fail. Desire is always the desire for something else, and it is this endless movement of desire, not its satisfaction, that defines the human condition. Literature is a profound record of this endless pursuit.

• Jouissance

Ø A term notoriously difficult to translate, often rendered as "enjoyment" but meaning something far more intense and paradoxical. It is a form of extreme pleasure that is so intense it tips over into pain. It is the forbidden enjoyment that exists beyond the pleasure principle, linked to the Real. Society, through the Symbolic Order, limits jouissance for its own stability. The pursuit of jouissance is often associated with self-destructive behaviour and forms of "madness" that defy social logic.

Writing the Fractured Self: Literature and Identity Formation

For Lacan, there is no essential, core self waiting to be expressed. The self is a fiction constructed in the Imaginary and structured by the Symbolic Order of language. Therefore, the act of writing is not an expression of a pre-formed identity but an attempt to constitute one through the signifier.

The author does not master language; language speaks through the author. The text, therefore, is riddled with the traces of the unconscious—not the author’s personal history per se, but the slips, gaps, and contradictions inherent in language itself. A Lacanian critic does not ask, "What does the author mean?" but rather, "How does the text function? Where does meaning break down? What is being repressed by the text’s narrative?"

The Discourse of Insanity: A Linguistic Construction

Lacan’s work forces us to question what we call "madness." If our sanity is predicated on our successful insertion into the Symbolic Order (accepting its laws, its language, its norms), then insanity can be seen as a different relationship to this order.

• Social & Historical Construction: What a society defines as "mad" is what falls outside its dominant symbolic framework. The hysteric’s symptoms, for instance, are a language of the body (corporalised speech) that emerges when direct speech is impossible within the constraints of their social (e.g., patriarchal) Symbolic Order.
• Medical Construction: Lacan was fiercely critical of a medical model that sought to quickly "cure" symptoms without listening to their truth. The symptom is a message from the unconscious; it is a formation of desire. To simply suppress it pharmacologically is to ignore the subject’s truth. The analyst’s role is to help the subject traverse the fantasy structuring their desire, not to impose a normative idea of "health."

Gender, Language, and the Madness of the Feminine

Lacan’s work on gender is among his most controversial and searched-for topics. He stated, "The Woman does not exist" (La femme n'existe pas). This is not a misogynistic dismissal but a radical claim about identity and the Symbolic Order.

He argued that while sexual difference is a fundamental symbolic opposition (having/being the phallus as a signifier of lack), the category "Woman" is not a fixed essence. It is an unattainable ideal, a fantasy constructed within a phallocentric Symbolic Order that defines woman as man’s negative other. Therefore, female identity is even more profoundly constituted by lack and otherness than male identity.

This has dire consequences. If a woman’s desire and jouissance have no adequate representation in the dominant Symbolic Order, her expression may be forced into the realm of the symptom. The "madness" of literary heroines—from Ophelia to Bertha Mason—can be read not as a biological flaw but as the only available language to express a desire that has no other sanctioned means of articulation. Their "hysteria" is a silent protest against a symbolic order that offers them no valid subject position. Writing, therefore, becomes a critical act of forging a new language, of finding a voice from within the gaps of the existing Symbolic Order.

Case Study: Lacan Reads Poe's "The Purloined Letter"

Lacan’s famous seminar on this story is a masterclass in his method. The plot involves a stolen letter whose contents are never revealed, yet it exerts immense power over all who possess it.

• The Letter as Signifier: For Lacan, the letter’s content is irrelevant. What matters is its position within a symbolic circuit. The letter is a pure signifier—its meaning is entirely determined by its place in a triadic structure of looks (the king who doesn’t see, the queen who tries to hide, the minister who sees her hiding).
• The Subject is Determined by the Signifier: Each character who possesses the letter (the Queen, the Minister, Dupin) has their identity and actions dictated by their position relative to this signifier. They do not control the letter; it controls them.
• The Unconscious is the Discourse of the Other: The letter represents the unconscious itself—its content is hidden, but its effects are visible everywhere in the behaviour it generates. We can never "open" the unconscious to see its secrets, just as we never learn the letter’s contents. We can only interpret its effects. This mirrors how we must read a text: not for a hidden meaning, but for how its signifiers structure its narrative and its characters.

Conclusion: 

Lacan provides a sophisticated toolkit for moving beyond simplistic psycho-biographical readings. He teaches us to see the literary text as a dynamic field where the structures of the human psyche—desire, lack, misrecognition, and the relentless pursuit of the unattainable—play out in the medium of language itself.

Further Reading 

• Lacan, J. Écrits (1966) - The key primary text.

• Lacan, J. The Seminar, Book XI: The Four Fundamental Concepts of Psychoanalysis.

• Lacan mirror stage explained

• Lacan real symbolic imaginary

• Lacan desire and lack

• Lacan femme n'existe pas

• Lacan purloined letter summary

• Fink, B. The Lacanian Subject: Between Language and Jouissance (1995) - An excellent guide.

• Evans, D. An Introductory Dictionary of Lacanian Psychoanalysis (1996) - Invaluable.

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Psychoanalytical Criticism - Michel Foucault

In this Newsletter, we turn our attention to one of the most formidable and influential thinkers of the twentieth century: Michel Foucault (1926-1984). A French philosopher, historian, and social theorist, Foucault’s work relentlessly questioned the very foundations of our society—our institutions, our knowledge, and our identities.

Our specific focus will be on his seminal work, Histoire de la folie à l'âge classique (History of Madness), first published in 1961. We will use this text as a keystone to explore the profound and often unsettling interconnections between literature and the discourses of insanity. We will examine how writing becomes a site for identity formation and dissolution, and how what we call ‘madness’ is not a timeless medical fact but a construct woven from social, medical, and historical threads. We will pay particular attention to the intricate dance between selfhood, language, and gender.

This research will necessitate a deep dive into Foucault’s unique terminology. Fear not; we shall unpack each concept with care, illuminating the path through this challenging but rewarding intellectual landscape.

The Foucauldian Foundation – Key Concepts

To understand Foucault's approach to madness, one must first be equipped with his philosophical set of tools. His methods give a radical new way of seeing the world.

• Archaeology (of Knowledge):

Ø  Explanation: This is Foucault’s method of historical analysis. Unlike a traditional historian who might seek a continuous narrative of progress, Foucault acts as an archaeologist of ideas. He digs down through layers of historical epochs to uncover the unspoken rules that governed what could be said, thought, and known in a particular period. He is less interested in what people thought and more interested in the underlying system that made certain thoughts possible and others unthinkable. He calls this underlying system the épistème.

• Épistème:

Ø  Explanation: A French term meaning a "historical a priori" or the fundamental stratum of knowledge peculiar to a specific time and place. It is the unconscious, foundational structure that defines the conditions of possibility for knowledge. It determines what is accepted as a valid scientific statement, a philosophical proposition, or even a rational thought. The épistème of the Renaissance (c. 15th-16th centuries) was different from that of the Classical Age (c. 17th-18th centuries), which was, in turn, ruptured by the modern épistème. Madness, according to Foucault, was experienced and constituted differently within each.

• Discourse:

Ø  Explanation: This is a crucial term. For Foucault, a discourse is not just a conversation or a speech. It is a socially constructed body of language and practice that systematically forms the objects of which it speaks. Discourse is a form of power. For example, the medical discourse on insanity doesn't just describe madness; it actively creates it as a category of illness, complete with symptoms, treatments, and experts (doctors) who have the authority to diagnose and manage it. Literature is itself a powerful discursive field, one that can reinforce or challenge dominant discourses.

• Power/Knowledge (Pouvoir/Savoir):

Ø  Explanation: Foucault famously argued that power and knowledge are inextricably linked. He condensed this into the term pouvoir/savoir. It is not that knowledge is power in a simple sense. Rather, the exercise of power creates new objects of knowledge (e.g., the "hysterical woman," the "sexual deviant"), while the accumulation of knowledge (e.g., clinical studies, case files) inevitably creates new mechanisms of power and control. There is no power relation without the correlative constitution of a field of knowledge, and no knowledge that does not presuppose and constitute power relations.

• Genealogy:

Ø  Explanation: A method Foucault adopted later, complementing archaeology. If archaeology examines the conditions of knowledge, genealogy examines its effects and its murky, contested, and often violent origins. It is a history of the present, seeking to show that what we accept as natural, inevitable, or objectively true (like our concepts of justice, madness, or sexuality) is actually the result of historical struggles, accidents, and the will to power. It "greyifies" what was seen as pure history.

A History of Madness -

Foucault’s History of Madness is a genealogical project par excellence. He traces a dramatic shift in how European society perceived and treated the mad.

• The Renaissance (c. 15th-16th Centuries): The Dialogue with Unreason

Ø  The Discourse: In this period, madness (folly) was not yet fully separated from reason. It held an ambiguous, even sacred place. The figure of the Fool could speak truths to power that no sane person would dare utter. Madness was seen as a part of the human condition, a tragic wisdom, a window into the divine or the apocalyptic. It featured prominently in art (e.g., Hieronymus Bosch) and literature (e.g., Shakespeare’s fools in King Lear or Twelfth Night), where it served as a critical commentary on society's follies.

• The Classical Age (c. 17th-18th Centuries): The Great Confinement

Ø  The Discourse: Foucault identifies a profound rupture in the mid-17th century. This was the age of Reason (Le Grand Siècle), and with it came a powerful need to silence what it defined as its opposite: Unreason (déraison). The founding of the Hôpital Général in Paris in 1656 was a seminal event. It was not a medical establishment but a quasi-judicial structure of authority. The mad, along with the poor, the vagrant, the unemployed, and the debauched, were interned—locked away not to be cured, but to be morally condemned and excluded from the social order. Madness was silenced. It was no longer a dialogue with reason but its absolute negation, its shameful secret.

• The Modern Age (c. 19th Century onwards): The Birth of the Asylum & the Medical Gaze

Ø  The Discourse: The figure of Philippe Pinel in France and William Tuke in England are traditionally hailed as humanitarians who "liberated the insane from their chains." Foucault offers a radical reinterpretation. He argues that this was not a liberation but a transformation of power. The chains became psychological. The asylum was born, and with it, the medicalisation of madness. The mad were now constituted as "mental patients" to be studied, classified, and normalised under the "medical gaze"—the authoritative eye of the doctor who objectifies the patient. The key mechanism of control was no longer physical restraint but constant moral judgment and the internalisation of guilt. The patient had to confess their madness and submit to the figure of the Doctor, who became a "father" and a "judge."

Literature, Writing, and the Madness of Selfhood

This historical framing allows us to see literature not merely as reflecting attitudes to madness but as a primary site of discursive struggle.

• Literature as a Counter-Discourse:

Ø  Where the medical and social discourses of the Classical and Modern ages sought to confine and silence unreason, literature became one of the few spaces where the voice of madness could still be heard. From the inside of characters like Ophelia (whose fragmented, floral songs signify a world beyond masculine, political rationality) to the narrators of works like Charlotte Perkins Gilman’s The Yellow Wallpaper (a direct critique of the 19th-century "rest cure" for women), literature gives form to the experience of being labelled ‘mad’. It challenges the official story.

• Writing and Identity-Formation:

Ø  Foucault forces us to ask: is the self a stable, coherent entity we discover, or is it constructed through the discourses available to us? The act of writing, particularly confessional writing (diaries, autobiographies, certain forms of fiction), is a key technology of the self. We use language to tell ourselves into being. But what happens when the available discourses are limiting or pathological? A woman in the 19th century, for instance, might only have been able to articulate deep anguish or rebellion through the discourse of "hysteria" or "nervous exhaustion"—the very labels used to control her. Her identity is formed in the tense space between her experience and the limited, often damaging, language society gives her to express it.

• The Inter-relationship of Constructions:

Ø  Foucault shows that you cannot separate the social (poverty idleness as moral failings), the medical (the diagnosis of madness), and the historical (the rise of the work ethic and capitalism). The "Great Confinement" was an economic and social policy as much as a medical one. The "lazy" poor and the "unreasonable" mad were lumped together because both were seen as unproductive and disruptive to the new social order. Their construction was intertwined.

 Gender and Madness – A Foucauldian Perspective

The construction of madness is deeply gendered. Foucault’s work, particularly his History of Sexuality, provides a framework for understanding this.

• Hysteria: The Archetypal Female Malady:

Ø  Explanation: The very term hysteria (from the Greek hystera for womb) pathologises the female body. For centuries, a vast array of women's emotions, desires, and rebellions were diagnosed as symptoms of a "wandering womb." This is a prime example of pouvoir/savoir: the medical profession gained power and authority by creating this category of knowledge, while women were subjected to its controlling effects (from rest cures to forced institutionalisation).

• The Pathologisation of Female Identity:

Ø  Traits associated with femininity—passivity, emotionality, sensitivity—were often medicalised as signs of inherent weakness and a predisposition to nervous disorders. Conversely, traits that deviated from prescribed gender roles—ambition, sexual desire, intellectualism—were also seen as symptoms of madness. The discourse of madness became a powerful tool for policing gender boundaries. A woman’s struggle to form an identity outside of the narrow roles of wife and mother was often interpreted not as a political or social struggle, but as a psychological pathology to be treated.

• Writing as Resistance:

Ø  Many female authors used writing to fight back against this pathologisation. Gilman’s The Yellow Wallpaper is a stark narrative of a woman driven mad by the very "cure" imposed upon her. Sylvia Plath’s The Bell Jar explores the suffocating pressure of 1950s feminine ideals and the intimate connection between creative expression and mental fracture. These works do not just describe madness; they perform a counter-discourse, using the master’s tools (language and narrative) to dismantle the master’s house (the patriarchal medical establishment).

Conclusion:

Michel Foucault teaches us that our most cherished concepts—sanity, reason, the self—are not solid, timeless truths. They are historical artefacts, built upon the silent exclusion of their opposites. The mad were not always ‘sick’; they were first made ‘other’, then ‘patient’.

For the student of literature, this is transformative. A text is no longer a simple mirror but a battleground of discourses. When we read a character like Bertha Mason, the "madwoman in the attic" in Jane Eyre, we must ask: who is truly mad? The enslaved colonial subject screaming in rebellion, or the colonial order that locked her away? Foucault gives us the tools to hear the voices from the archive that history has tried to silence.

To study the interconnection of literature and madness is to understand that writing is always an act of identity-formation, always political, and always engaged in a struggle over who gets to define what is real, what is rational, and what it means to be human. 

Psychoanalytical Criticism - Mikhail Bakhtin