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C'È UN CONFINE TRA NORMALE E PATOLOGICO? | La città del secondo rinascimento

C'È UN CONFINE TRA NORMALE E PATOLOGICO?

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Qualifiche dell'autore: 
docente di Sociologia dell'arte e della letteratura, Università di Bologna

Il libro di Giorgio Antonucci Diario dal manicomio. Ricordi e pensieri (Spirali) è complesso, non solo per il numero di pagine e per la corposità del testo, ma per il modo con cui è stato scritto. C’è una sorta di filo d’Arianna che conduce all’interno di un ospedale psichiatrico, l’Ospedale Psichiatrico di Imola, a partire dall’esperienza dell’Autore. Un’esperienza diretta che fa da filo conduttore all’esplorazione di uno spazio, un’istituzione totalizzante, in cui a un individuo vengono ridotte le capacità di libertà individuale e di movimento. È uno spazio totale in senso assoluto, perché ingloba l’individuo e non consente, proprio come una prigione, neppure di muoversi: attraverso sistemi di contenzione fisica da un lato e, dall’altro, attraverso la riduzione delle capacità di percezione dello spazio con l’uso di mezzi molto più sottili, mezzi di “cura”, come elettroshock e psicofarmaci. Questa limitazione dello spazio corrisponde a un tentativo di annientamento della personalità individuale che, tuttavia, viene considerata “a scopo di cura”. Sembrerebbe una contraddizione evidente, ma così non è perché il confine tra ciò che consideriamo normale e ciò che consideriamo patologico è molto labile.

Come Michel Foucault dimostra, attraverso i suoi studi e le sue lezioni al Collège de France, non c’è un confine che possa essere stabilito in merito né in campo medico-psichiatrico né in campo giudiziario, da parte del diritto civile e penale. Il libro di Giorgio Antonucci mette in evidenza la difficoltà di definire con esattezza il limite tra una modalità di comportamento e un’altra, tra un modo di pensare e un altro, tra una formula linguistica e un’altra.

Oltre a dare testimonianza dell’esperienza dell’Autore all’ospedale di Imola, il libro si espande, si arricchisce con citazioni di filosofi, poesie sue e di altri, che tendono a costituire un corpo linguistico estremamente complesso e vario; in un primo momento, difficile da afferrare nella sua complessa articolazione. Il lettore viene guidato all’interno della cronaca che, improvvisamente, s’interrompe per aprire uno spazio metaforico completamente diverso. Poi la narrazione riprende con un flash-back sulla storia della legge del maggio 1978, sull’abolizione degli ospedali psichiatrici e le vicende successive, e sul confronto con le esperienze diverse di Jervis a Reggio Emilia e di Franco Basaglia.

Torna poi alla cronaca, all’elemento reale, oggettivo. Si tratta di un testo che cerca di muoversi attraverso una dimensione plurale dell’io. L’autore non è colui che domina la scena; anzi, mentre, da un certo punto di vista, sarebbe stato molto facile considerare la sua esperienza come filo conduttore dell’intera parabola, l’io dell’autore, presente negli aspetti di cronaca, si dissolve progressivamente in molti io, che sono quelli dei pazienti, quelli dei filosofi e quelli dei poeti, che si esprimono con la propria voce all’interno del testo.

L’indicazione che ci viene da questo libro è che la difficoltà a comprendere il limite tra ciò che è normale e ciò che è patologico sta proprio nella tessitura del linguaggio e, quindi, nella funzione metaforica del linguaggio stesso, perché, anche quando viene esplicitato nel confronto diretto con l’oggettività e il reale, il linguaggio costruisce sempre metafore, costruisce sempre ponti, e questi ponti possono essere spezzati, interrotti, laddove un’istituzione impone che siano spezzati o interrotti, laddove si contrappongono soluzioni, idee, modalità, comportamenti, atteggiamenti culturali che si dice appartengano all’una o all’altra area. Ma poi, di fatto, come il libro testimonia, anche questi limiti di confronto culturale stretto vengono superati.

Una piccola esemplificazione può essere data dal confronto di tre testi poetici. Il primo è tratto dal poema di Hölderlin La morte di Empedocle: “Risparmiatemi. L’onda della vita avanza, onnipotente, inevitabile, impaziente, forzando il letto angusto per avere pace dove nacque, in mare”. Il secondo, di origini culturali profondamente diverse, proviene dalla poesia mistica islamica: “Poi si girò, in direzione dell’oriente. E mentre si spegnevano le ultime stelle, e si accendeva il mattino, salutò i giovinetti angelici e, solo con la sua anima, discese lentamente verso il nadir”. Se a questi due testi ne aggiungiamo un altro: “Non dileguò in fondo al pensiero come la cura nella creazione”, non c’è una soluzione forte di continuità tra l’uno e l’altro testo. Appartengono a persone, a culture, a modi profondamente diversi di sentire, di agire, di pensare, ma le barriere, in qualche modo, s’infrangono rispetto a questo modo d’uso della parola, che è diverso dall’utilizzo che solitamente viene fatto nell’ambito di classificazioni che portano a distinguere, a discernere, a separare, a stabilire confini.

Il problema è, ancora una volta, questo: dov’è questo confine? Nel linguaggio non c’è, perché Hölderlin compone il poema citato quando è già stato dichiarato folle. Eppure, in quegli anni (1806-7), è ancora in contatto con Hegel, suo compagno di scuola, e con Schelling. Hegel manda a Hölderlin un bellissimo poemetto, Eleusi, in cui dialoga con l’amico poeta nel medesimo linguaggio, mentre sta componendo la Fenomenologia dello spirito, l’opera che in qualche misura, anche rispetto alle precedenti, consolida la sua attività di filosofo e di filosofo che man mano conquista un tipo di linguaggio che abbandona progressivamente il valore metaforico della poesia per assumere invece un ruolo, nell’ambito dell’interpretazione della storia della filosofia, di “campione della ragione”. Mentre Hölderlin, al contrario, assumeva quello di poeta campione del linguaggio metaforico. Il punto di partenza, quindi, era comune.

Ancora una volta, il problema è capire cosa viene definito malattia sia all’interno di un’istituzione psichiatrica sia all’interno di tutte le forme in cui le modalità di comportamento e di linguaggio, che non sono classificabili, vengono comunque classificate e inglobate in istituzioni totali. L’intero testo di Giorgio Antonucci va nella direzione di capire e di comprendere non tanto che cos’è la malattia come tale, ma chi sono queste persone che si trovano in queste istituzioni e come ci si confronta con l’altro e con l’alterità.

Eppure, paradossalmente, credo che negare l’esistenza di un disagio porti inevitabilmente a una reazione uguale e contraria da parte delle istituzioni. Di recente, alla presentazione di alcuni libri di una ricercatrice dell’Università di Bologna su Ugo Cerletti e l’elettroshock, Ferruccio Giacanelli, già direttore dell’Ospedale Psichiatrico di Bologna, ha detto con molta chiarezza che l’elettroshock veniva utilizzato, anche da lui, pensando di poter curare malattie come la depressione. Questo significa che non possiamo semplicemente ignorare la questione del disagio, della difficoltà, del non adattamento. Anche se non utilizziamo il termine “malattia”, il disagio esiste, ed esiste per ciascuno di noi, perché i confini, i limiti tra uno stato e l’altro sono molto labili. Credo che, per non offrire il fianco alle modalità completamente diverse da quelle di Antonucci di concepire i rapporti con le persone, ma anche con noi stessi – che possiamo trovarci in determinati stadi di difficoltà –, sia bene parlare, se non di malattia, almeno di altri aspetti della questione. Altrimenti accade quello che è accaduto alla presentazione dei libri su Cerletti e cioè che un giovane studente è intervenuto per dire che molti pazienti americani avevano testimoniato i benefici prodotti dagli elettroshock rispetto a quelli prodotti dagli psicofarmaci e che lui riteneva l’elettroshock molto più efficace di una qualsiasi pillola.


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