THE DIFFICULTY EVOLUTIONARY RUN OF THE SERIOUS SICK

(relationship introduced to the institute of Imaginative Analysis of Cremona: May 6 th 2001)

The Cepei and the group on the suffering of the body

The Cepei is a group been born by the natural development of the meetings of discussion on clinical cases, that it connected among them some professionals united by a same psychoanalytic vision junghiana. This in the respect of the different formations and competences of every, some of which you apply to the medical sector, others to that psychological. To maintain the common focusing junghiana, had decided that possible new entries in the group would have had to be preceded by a job of supervision completed with the analyst "more elderly" (of age and of experience…), in whose study found us to discuss. It was so that the proposal of this last was welcomed, favorably in the autumn of the '98, to turn this group into association, to give us a name, and to widen the ray of action of our meetings.
The select name was "center of intersubjective evolutionary psychology" (Cepei) that it underlined two elements for us essential, I emerged as common elements, sprung by our reflections:
1) the idea of evolutività; logic that holds up the universe and, to the same time, the individual development of the personality (or process of individualization, in terms junghiani), and that therefore it describes the analytical relationship as therapeutic routine with value trasformativo;
2) the idea of intersubjectivity; "field of game", presupposition and end of every human relationship, where the one and the other of the discourse they are recognized as Subjects, and as such they can share and to recognize themselves in the common experiences of life.
The association was born besides for intensifying and to widen the relationships, extending however also them to people parties to the themes of the psychology of the depth, even if not tightly "employees." They planned groups of discussion and search on some themes for us carrying, among which the matter of the masculine and female relationship, psychology and religion, group and individual.

In this same period a person to us very near, that will call only for reservation with the name of baptism, Francis, you/he/she had diagnosed a tumor to the non operable pancreas. He was a fifty year-old man, university teacher of disciplines ingegneristiche, person of ample culture, for a long time in analysis. Overcome the first month of prostration, due to the elaboration of the diagnosis and the beginning of the therapy oncologica, was him to propose us to insert among the groups organized by the Cepei the theme of the "suffering of the body", with evident allusion to the specificity of this to suffer in comparison to the uneasiness and to the suffering type psychic with which, as psychotherapists, had a daily relationship. Francis made this proposal because he recognized really in the carrying themes of the group (evolutività, intersubjectivity) and to them he brought the lived same some his own illness.
From the spring of the '99 he is developed therefore of the meetings to monthly lilt that, above all to the beginning, they made lever on the experience of Francis and on his desire to share his own experience. The share has been from immediately numerous and intense, motivated by the affective wish not to leave alone it in such walk, but also, and above all, on its insistence of the necessity of a reflection on the sense of the illness and the suffering, that didn't leave the therapist-patient relationship to the case or to the improvisation; as the group is strengthened and, with extraordinary coincidence sincronica, has conducted us to I strive him to reflect anew on the connections between evolutività and suffering, alternative in comparison to the old concept of die Catholic of the expiation.
A reflection from immediately considered important, it was that "illness", "pain", "death", they are not uprooted experiences from the life and from the normalcy but, contrarily they are experiences of life, that all cross, and as such they are not relegable to approaches type specialistic and sectorial ("psico-oncology", psychological interventions in the moment in which every medical approach results bankruptcy on the bodily illness). To find the sense of the illness, of the pain and of the death, equivale to the search of the sense of the life, because both polarities belong to our experience and our human questions. Just to underline this to feel, the group on her "suffering of the body" it was composed from sick people and healthy people, physicians and psychologists, all united by the intention to share his/her own experiences and his/her own searches of sense.

Francis has reached to participate for the last time in the meeting of June 2000, the day before an inside hemorrhage that has conducted him, within one month, over the life. Its survival from the diagnosis has been of two years against every medical forecast that had sentenced a six month-old inauspicious prognosis. For him, and for us, so much has not been meaningful the to prolong his "survival" of some months or days, how much the meaning and the depth of every instant of life lived, against the cold vision "statistic" of the prognosis.
In this weary of time the group has had the opportunity of building a proper way of giving a meaning to verify him of experiences of illness in the life of the individual, reflecting on the polarities illness-recovery, death-life, suffering-comfort. Salient themes of such comparison have been particularly two: from a side the to conceive the illness as possible occasion of "acceleration" of the walk individuativo; from the other the theme of the physician-patient relationship.

Actual development

A first occasion to deal us with the theme of the physician-patient relationship, has come from the Asl of Como of drawers that, through the stimulus of one of the partners founders of the Cepei, have included in the turned seminars of obligatory updating to the physicians of general medicine, the theme of the relationship with the consumer. The title of these sessions was "the difficult patient", where for "difficult" a difficulty of order is intended above all report her, not necessarily connected to a serious pathology.
The second initiative, more specification in comparison to the themes of which we are treating, concerns the lived of the pain in the relationship with the serious sick, on which we are working with the physicians of the zone of Como of drawers and with the service of "cares palliative" of a Milanese hospital.
And' to the study a group of turned support to the family ones of the patients, that has the intent to discuss and to realize coherent activity of support with the characteristics of the Cepei, proposable also to the territorial services.
Every year we organize a conference of a day: last year the theme was not able whether to be that of the "development of the subject between creativeness and suffering" (Milan, November 18 th 2000) as reflection on the whole psychoanalytic routine; this year we will dedicate him/it to the matter of the therapeutic relationship in the optics of the intersubjective relationship, discussing cases and meaningful authors under this respect.
Each of us as single psychotherapist, meets finally, people and, in the human stories that push these last to a search of interaction, over that of internal close examination, it is very probable that seriously understands sooner or later the case of an ill subject, or of a family affection from a meaningful mourning. From the point of view merely "technical", every of us acts to the moment according to the psychoanalytic routine that has matured in the formation of his own professionalism; nevertheless, it remains for us of commune reference the experience of sharing of the walk of Francis, that an unitary vision of these extreme conditions has forged, that it will be irreplaceable in our memory and experience.

Images of the illness

My formation of ex student of the school of imaginative Analysis, was not able that to push a particular attention to devote me to the images of the illness, elaborated from ill or from them relatives as elements of a communication that it develops him in first place to the them same inside, when to communicate with the other ones is in the social so difficult, since our world normally escapes from the illness and even more from the death; even if also in this difficulty they are often born of the solidarities and of the intensities rarely tried in the quotidianità.
The material that I propose to your attention is fruit of a first elaboration of suggestions that I have picked up from the communication with Francis and with some others my interlocutors on the matter. Such images are a datum raw anchor, few I am expression and moment of an analytical job intentionally pursued. You could become  a tomorrow, once it  was welcomed their paradigmicità and their flexibility of it to gather other situations that not those for which they were born; I would be well pleased if from this moment of meeting a following job of development was born in such sense.
To a first attempt of synthesis, it seems me that the images that you are met are reportable to three categories: to) images related to the impact of the illness in his own body; b) images related to the run stimulated by the illness; c) images finally related to the relationship with the therapies.

to) in general the connected punishment to a serious illness is express in the form of a perception of his own body as twisted by it, that as element of disequilibrio of the organism is qualified. In the illnesses oncologiche particularly, the break-in of the illness in phase of diagnosis is often express as invasività from an element with characteristic divoranti; image besides shared between patient and experts that they often forge - particularly in surgical field - a terminology accentuatamente bellicista (to eradicate or to fight the evil, to kill him/it, etc.).

b) To a following level of cohabitation with the illness  can go off the idea to approach it rather than to fight it, or rather to individualize its content of a progettualità more dramatic, since such patients they live the suffering to foresee a limit, but however vital. Francis expressed this in the form of the simile among cells tumorali and embryonic cells.

A woman sieropositiva elaborates the same idea through a dream in which she sees, over a glass door, - in a room of the Sack, where she is taken care of, and that it is the place of its illness - her husband to show her a child with the braids, that it is their child.
This passage is essential and is what can connect in strong way the illness to the evolutionary perspective as we intends it us.
From foolish worry, does the illness turn him into a run of life, that the characteristics of the descent have in the Hades (because never after all the mainframes of poetic myths as Humerus  would have described for their heroes this type of run, if they had not also considered it to them essential in the life?), in which what is really mortifero is if never the life not developed, the absence of relationships, the not to leave a sign. The illness is set in this sense as a ford, that can be taken place thanks to the company of the men. The possibility of the deadly result is not denied, rather sometimes manages paradoxically a form of fascinazione that is desire to let him go, to become or to return to be essential elements of the cosmos; really this call nevertheless it bounces in the desire to still lean the feet on the earth.

c) You quotidianità of the illness sets of fact the person to comparison with the work to bear therapies that often have a character important invasivo. You connects the theme of the physician-patient relationship to this, because from the perception of itself as of a car to be repaired (what it underlines the total dependence in comparison to the medical institution), can take over a level of more fertile communication and however among complete human subjects.

The theme of the relationship and the humanity of this, opens the matter of our role if it happened us to risk us as companions of similar runs; which, as it was said, it is almost inevitable. It is not of compassion, as it is traditionally agreement, neither of antiseptic distance that these conditions have need, but of the courage of I handed as interlocutors of a trip, any is then the result of the story. This includes the to get involved, or rather the existential reciprocity of who ax to approach in itself, with the medium of the other, the ghosts of the descent to it inflicted him, able however to maintain the reflexive distance.
They are seemed me meaningful on the theme of the relationship, some themes onirici that I have drawn from the job with family of ill people, where the emotional sharing with the sick brings the subject to capsize the roles, that is to be lui/lei the attended patient. In them also the extreme event, the death, really because sets to the peak of a run, it loses his/her dark obscurity to become passage over the limit or, even, consignment in the interstellar space, to which who remains in life it is not able however to participate.

Finally the illness sometimes conducts to the recovery, or at least to a truce of his to unwind himself; the lived of which it speaks to such situations is however always of passage trasformativo. It takes the taste of a sort of revolution of values and vision of the life, that is compared in fatiguing way, but ever surrendered, with the indelible signs on the body that the illness and the therapies have provoked.

An analytical history: the imaginary one in the experience of S.

I have known S. in June 2000. She was already allured, because a crab was devouring her and it was removing from her all the strengths. For a long time she wanted to begin an analysis, but she had never found the courage. Now the moment seemed her, and she had asked to a friend as she would have been able to do, since the few strengths didn't allow her to approach herself in the study of an analyst. The friend of S. asked if such a particular setting were possible, and if I were available to meet her.
I accepted, gathering the shared reflections in the Cepei and the teaching of Francis: "Under so extreme conditions, when the man is set the question on his own existence, the setting  is the same dialogue between the one and the other of the discourse."

I met in bed this way S. to her house and her being it easily replaced the bunk. I didn't set therefore me as "analyst behind the bunk", but I took a seat me of side to her, not hiding mine facing her deep look and question.
The first thing that told me was: "I am not very well, they have given me in meal to the physicians, me that I have never stayed a moment in my life, that I have always been active... I don't now have appetite anymore... mine tell me to eat, because otherwise I don't take back my strengths, and I don't succeed to eat... I am here that I attend, but I don't know what… ".
The food from that moment was for us a metaphor, symbol of a constant search of affection and spiritual nourishment (spiritus spirit, breath, vital principle…) that S. been not granted never in its life. I told her that, even if it could be paradoxical, this was a moment in which the occasion was given to do what she had never done with herself; analysis meant to look for in herself the thread of the skein, to find a food that doesn't decay (Á. S. the footstep came to mind: "Writing is: not of only bread will live the man... " Matteo 4,4), to find inside of herself the inexhaustible vital energy that had made her be active on the material plan.
Our meetings could not be frequent (we met there every 20 days around, some times felt there for telephone) and S. immediately began to write on a diary her life, the run of autoanalysis.

Death appeared in our dialogue the second meeting. S. told me a dream: "I saw in top to a mountain my dead cousin. Of a wedding dress was dressed and it was absorbed in a strong light. It smiled at me, and greeting told me me that it waited me."
To that dream she commented that, in front of the death of the young cousin, she had never accepted that the whole life could end, that all desires and the hopes of her cousin could be swallowed by a black hole. But if her cousin now introduced her in the light in wedding dress, she wanted to say that death was not a black hole but the beginning of a new life, a "marriage."
The bride of the dream, in the bundle of solar light, it recalls the wedding mysticisms, the synthesis of the total personality, where subject and spirit melt in a new unity, symbolized by the resurrection, and from the conclusion of the opus alchemico. The dream prefigured therefore to S. a new street and a new perspective, but to the meantime it pointed out the thematic leading that we had to face in the analytical dialogue.
The analyst is available anymore to experiment on his person the difficult and manifold stories of the human condition, more he is open to the life, and ready to always welcome in every instant the new voice of his own unconscious, so much more and ready to answer to the unconscious, because it is the matrix that produces us  is unique: the collective unconscious. And it is this only matrix that makes all you participate some human play and experts of the same (Silvia Montefoschi, C.G.Jung a thought in to become, Garzanti).
It was really this common matrix that, to my way of seeing, it allowed a therapeutic relationship with S.; the therapist is the figure which the humanity attributes for a long time the divine power to recover. But could S. recover from which point of view?
We don't intend here the recovery of the body. Rather, in a first phase, inevitably and justly, the therapists attacked furiously on the recovery of the body of S.. Also the family in a certain sense pursued this road, insisting that S. ate to all costs.
But to S. it pressed another type of recovery. The recovery of the spirit, agreement as the I handed the question and the to come to head of the sense of his/her own life. Did the whole own experience, the whole own activity, all own desires and her own gasps, have to end in the black hole of the irresponsibility mortifera (how she had already feared of her cousin), or did they have to bring to the birth of a new experience?

It was so that S., not believer, spoke of the death as of a state trasformativo to continuity with the life. To it she had often thought, but what frightened hert was: the fear of the passage and the pain; the fear of the dependence from the others ("from me I don't succeed in taking care of my body anymore") and the sense of guilt for this; the not to be able to talk to none of the death; but, more than every other, to finish this life without having resolved what she defined "the knot" that he had been bringing within for years.
With the family of the death and the pain she didn't succeed in speaking, because all frightened her of this to say. Only at the end S. found the strength to impose themselves and to speak, to at least some of the famigliaris, of her trial trasformativo in the body. I concern to the "knot", a week before dying told me: "I had always been afraid to begin an analysis to have to face this knot. I don't now do in time to disentangle it, but I know that I will disentangle subsequently it, when I will be there me of." To underline what she said, another dream she told me: "I was me in the house, in my bed, around me different medical equipments, flebo, medications. I knew to have to climb upstairs (what in the real house it doesn't exist) where a dentist attended me that owed a tooth to extract me, that ached for a long time me. I was afraid of the dentist, but I now knew that the moment had come to complete the footstep, and I started me confident."

S. finished the story of the dream with a smile, that said more than every comment and of every interpretation. And she was started along the street of the transformation a week later.

Paolo Cozzaglio & Paola Manzoni

TALK WITH SILVIA MONTEFOSCHI

Talk that Paul Cozzaglio has had with Silvia Montefoschi after the terrorist attack of September 11 to the Twin Towers in New York. This passage wants to be a stimulus for the reflection respect the actual world situation.

Paul Cozzaglio: The story of these days has shaken us all...

Silvia Montefoschi: But you know... everything added, from when the men have appeared on the earth, he has not done whether to beat him to story, first with the cudgels, then the lances, the swords, the shot dust, the atomic bomb. To me it bothers this whole moralism, "an action against the civilization"... but as, have not they been the Americans to throw the atomic bomb to Hiroshima? But because, are the legalized slaughters all right, and this is not all right because it is not legalized? Certainly that, I know it, we go toward the total chaos. It has been an awful disaster.

P.C.: America had imposed his/her economic system and this could be a change of world dimensions. It is an attack that comes from the inside. This system of American economic exploitation cannot perhaps go on as now.

S.M.: Yes, there is a revolt. America is that that has imposed the world economic system. The disaster that is happened it is sign of a big catastrophe, it is sign of the end of a system of human organization that doesn't go anymore however over. The self-destruction of the humanity is not now regulated anymore; thin to there was now also a sort of regulation in the self-destruction, there were some limits. Now also the system of the self-destruction is without control. It is not even a general war: who fights who? It is the end of this system. Or another system of human organization is found... but till now ideas are not there. There is not any alternative model, anybody more renouncement by now to the fetishism of the monetary power. Up to that the conscience is that of the self, of the safeguard of the personal power, the vision of Marx is not been able to realize, because it asks for a to recognize in itself an universal conscience.

The logic of the self is the logic of the subject that  knows to know about himself as subject, and that he sees the other as object on which it has power, and of which continually races the risk to become in turn the object. Then it is a continuous war; for this the humanity he is always sbranata. If the logic of the self is not overcome, there is no anything to do. However we will be forced to complete this footstep because of the self-destruction.

P.C.: To me America has always remembered the Roman empire. The Roman empire remembers me because it, to contact with other cultures, it seemed to bear her, however then it imposed with the power its regime. After all it seems me that America also does this way. You says respectful of the cultures and him it makes paladin of the world peace, but then it finances the inside wars to the states to impose his own power without directly appearing. It is at the end it imposes a cultural vision a lot of riduttiva, simplified: coke cola and hamburger.

S.M.: Difference is that the Roman empire places in a different historical moment from that of America. The Roman empire was pursued by the necessity to bring an universal culture (think about the diffusion of the indo-European languages) to do yes that the human beings overcame their fragmentations and they recognized more and more him in an unique conscience. Today the humanity has reached already this extreme point, the planetarizzazione and the job to reach an universal conscience it is by now a job type internal, and not social.

The humanity that this finishing line has reached, cannot go vice versa, over itself same, over the logic of the social limited to this type of structure of the self, and has happened that each is mostly refolded on itself same. As when, with the birth of the man, the monkey is stopped on his own evolution, so with the birth of the new humanity the old one is stopped on the logic of the self.

Then America wants to impose one point of view of his, the Roman empire has allowed instead historically the diffusion of an universal culture. The Roman empire has civilized the world. That of America is a vision of the bleak life: all beautiful and nice ones, all appearance. It resembles to the Roman empire in the sense that by now we are all colonies of the empire, this him. Now however America has strongly been touched, a radical change will happen, it is the first time in the recent history in which is found really in difficulty. And in fact it doesn't know well that to do. The terrorist can be whoever, it is difficult to individualize them. This produces the terror, he cannot entrust anymore than anybody. Let's show up us, with all the movements immigratori that there are in action...

P.C.: It seems that we see us a contradiction; from a side our civilization has brought to powerful means to favor the communication, as for instance Internet; from the other the man lives in itself a separation and the alive ones towards the other...

S.M.: You know, it is not a contradiction, it is an evolutionary jump. It would be as to say that there is the contradiction between the man and the monkey, but there is not a contradiction, it is only a different level of conscience, superior. The whole evolution consists in jumps of the thought on plain of more elevated reflection, whereas the living one reaches a form more aware of the whole one, more aware of itself same and of a greater ampleness of the reality. In the man the Thought has known about itself as thought. The man is recognized as thinking subject and the Thought One, the thought that was to the principle, God (cfr. Giovanni's Gospel, prologue)  has taken awareness of itself, so much is true that the concept of God is born with the man. Up to the man God didn't know about itself. Nevertheless, also in the man, the being continuous to bring the logic of the separation in the sense that is still identified in the animal form,: “kind animal man.” It is born the self that maintains separated the totality of the being, the thought, from the ended animal form, the body. All the great conflicts between the one and the other, among the spirit the subject, the eternity conflict between the man and the woman, between the masculine and the female one, they are maintained in this logic of the self. The self in fact it is the identity that the individual is given on the base of the role that develops. In the division of the job, the woman is recognized as the being that had to bring forth the biological life, material, while the man is recognized as the being that brought forth the thought, the technique and the transformation of the nature some subject. The woman has brought forth the weight of the subject to allow the man to develop the thought and the man, thanks to the thought, he has lifted as soon as the woman from the slavery to the biological dimension (she thinks about the contraceptive pill...) and so to realize the intersubjectivity or the coniunctio.

But if the coniunctio has happened, if there has been an evolutionary jump, we are over the self, we are over the man, we are in another dimension.

In this sense it doesn't make problem that the old humanity him story sbrani. Certain, this world has the tendency to end. My vision is really the end of the world: it is what I have written in "from the one to the one over the universe." The world extends to go downhill because it has lost the vision of the transcendent one. In the moment in which the was born “kingdom of the child of the man”, in which the Thought knows about itself as the Living one, and God comes true in the conscience of the human subject, the humanity that  panted to this finality, loses it, and it absolutely refolds him on the material dimension. This that is happening is simply the confirmation of it.

The new humanity puts back its identity in the thinking presence, or in the awareness to be the Thought One, that  knows about itself same in itself, and that it unites everybody. Certain, the new humanity will also pass through the destruction of the old world.

P.C.: It is true, as I try evolutionary, this dynamics is spontaneous. Nevertheless, also in your life there has been a progressive taking of conscience. The consolidation of the most elevated knowledge to level of the conscience-man, has not involved after all till now the end or the dissolution of the inferior levels of conscience.

S.M.: There will be only an end of the inferior levels when the new humanity will be born. This discourse results difficult because there is the custom to think that the things have to go as they have always gone, which is not quite true. It appears us inconceivable to exist without anymore the subject. But we will exist really without anymore the subject! There every contradiction will be resolved, "there won't be more neither mourning, neither death, neither worry" [apocalypse of St. Giovanni, ndr.] "because the things of first - I say me - they have never been there."

The material forms are enrolled as tappe of the history of the Thought. Same psychoanalysis has begun the trial of the recovery of the thought projected in the subject: with Freud it begins the recovery of the projection of the personal stories, with Jung the recovery of the human historical stories, and the further jump will be the recovery of the projection of all of this that as knowledge is enrolled us, and that us  anchors we project out of us. The moment will happen in which everything, but really everything, will return to the awareness of itself, in the awareness of the new thinking subjects that  will know about themselves as such.

P.C.: However it is as if these different plans we still had them under our sight...

S.M.: Certain, we have enrolled them in our memory. The main point is to consider them as a memory, rather than as a reality.

Also in the analytical trial thick individuativo happens that the subject has reached a level of superior awareness, and therefore doesn't recognize him more in the old problem list. Nevertheless, old problem list still have one autonomy of theirs as inactivity as repetition of the information: the famous one "coercion to repeat" of Freud. This way old problem list keep on appearing in the dreams or in the behavior. What the subject has to do it is not to give him more listening.

God will be born in the moment in which the man will have the conscience of the totality of the being in his becoming, the vision of the one. It is as if us, in our union, we realized the only one and solo individual. All takes the movements from the Thought, every form of life, every action of ours. Life is Thought.

P.C.: In effects it is to take conscience of the thought what it surprises us. After all a natural catastrophe ago the same number of victims of the catastrophe of the twin towers to New York but what us dismayed it is the to see us an intentionality, that contrarily, also being us, we don't attribute to the nature.

S.M.: The thought of the humanity is going toward the self-destruction, because it doesn't have a destination anymore, it doesn't have a finality anymore; the transcendent dimension, God there is not anymore. Do you remember that dream brought in "beyond the taboo of the incest?" The dreamer assists to a horrifying show: the men him story sbranano; then, stunned, it goes to search of the key that this horror explains, and it reaches the confinements of the world, where it finds the great princely building that the man has set for marking the confinements there.

In other words, if the man sets the limit of the evolution to himself same, all falls in the disorder, in him auto-divorazione. All organizes him in operation of a superior level. It is happening really this.

Until the life  remains on the material plan, the conflict doesn't resolve him between the life and the death. Among the present living beings on the material plan, who to save? The fleas or the cats?

Or it is a whole lie and the life it is an eternity hell, a sbranarsi of the living forms to story, in the horrendous repetition of foolish actions (the ripetitività of the daily paper is almost worse of the violence, the not-sense of the life), or logic imposes the overcoming of this system and the subject. What sense would it have that the whole evolution stopped him to the man, and therefore still to the material plan? A perennial hell? It is out of every logic.

P.C.: And of the logic that is in force in the Islamic integralismo, that you think of it?

S.M.: The Islamic integralismo reenters in the vision of the symptom. We know that the neurotic symptom seems to divert from the norm to bring a particular behavioral dynamics to the extreme consequences, and so to show that it is not more compatible with to continue some life. What happens after all in the Islam? If anchor is in force, as it is in force in the old humanity, in the predominant social system, a dynamics report her among man and woman, in which the woman can intend only her life in the relationship with the man, the laws Islamic extremists bring this situation to the paradox. Has not The woman ever had the legitimacy to express a proper autonomous thought? The talebanis the estremizzano holding the woman in the illiteracy, they don't even do her speak. Is The woman the object of the man inside the couple, the faithful mogliettina? Here it is, hidden, that nobody sees her.

In short, the Islamic integralismo is as for the neurotic symptom of the whole social system the relationship man-woman, to bring the contradiction to the extreme consequences and finally to break it. It is so because after all this contradiction characterizes still the relationship between man and woman. We don't forget that also in the Islamic integralismo the women are in a position of conspiracy of silence. They could be rebelled, nobody could prevent it, in extreme they could also be rebelled with a collective suicide. The situation of the Islam reveals our false liberty bringing it to the extreme consequences: to all today the man he lives as subject and the woman as object. (September 17 th 2001)