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Este ensayo explora el cuerpo materno en tanto símbolo que materializa las amenazas del autoritarismo. Dos textos disímiles, las memorias de Daniel Paul Schreber, que inspiraron algunos de los principales estudios sobre la paranoia, y la novela Los vigilantes de Diamela Eltit, construyen imágenes del cuerpo materno como respuestas paranoicas al advenimiento en un caso del fascismo y en el otro de un neoliberalismo que apenas enmascara el continuismo de un control dictatorial de los ciudadanos. La división del yo que para Julia Kristeva representa una parte fundamental de la experiencia materna se nos presenta en estos textos como el terreno apropiado para revelar y denunciar las perversiones de dos sociedades tentadas por el autoritarismo.The present article explores the maternal body as a symbol that materializes the threat of authoritarianism. Two very different texts, Daniel Paul Schreber memoir, which inspired some of the main studies on paranoia in the 20th century, and the novel The Custody of the Eyes by Diamela Eltit, present the maternal body as paranoid reactions to the advent of fascism, in the first case, and of a neoliberal regime that thinly veils the dictatorial control of the citizen, in the second one. The split of the ego that constitutes for Julia Kristeva a fundamental part of the maternal experience appears in these texts as the most appropriate medium to reveal and denounce the perversion of two societies under the influence of authoritarianism.

The present article explores the maternal body as a symbol that materializes the threat of authoritarianism. Two very different texts, Daniel Paul Schreber memoir, which inspired some of the main studies on paranoia in the 20th century, and the novel The Custody of the Eyes by Diamela Eltit, present the maternal body as paranoid reactions to the advent of fascism, in the first case, and of a neoliberal regime that thinly veils the dictatorial control of the citizen, in the second one. The split of the ego that constitutes for Julia Kristeva a fundamental part of the maternal experience appears in these texts as the most appropriate medium to reveal and denounce the perversion of two societies under the influence of authoritarianism., Este ensayo explora el cuerpo materno en tanto símbolo que materializa las amenazas del autoritarismo. Dos textos disímiles, las memorias de Daniel Paul Schreber, que inspiraron algunos de los principales estudios sobre la paranoia, y la novela Los vigilantes de Diamela Eltit, construyen imágenes del cuerpo materno como respuestas paranoicas al advenimiento en un caso del fascismo y en el otro de un neoliberalismo que apenas enmascara el continuismo de un control dictatorial de los ciudadanos. La división del yo que para Julia Kristeva representa una parte fundamental de la experiencia materna se nos presenta en estos textos como el terreno apropiado para revelar y denunciar las perversiones de dos sociedades tentadas por el autoritarismo.

The present article explores the maternal body as a symbol that materializes the threat of authoritarianism. Two very different texts, Daniel Paul Schreber memoir, which inspired some of the main studies on paranoia in the 20th century, and the novel The Custody of the Eyes by Diamela Eltit, present the maternal body as paranoid reactions to the advent of fascism, in the first case, and of a neoliberal regime that thinly veils the dictatorial control of the citizen, in the second one. The split of the ego that constitutes for Julia Kristeva a fundamental part of the maternal experience appears in these texts as the most appropriate medium to reveal and denounce the perversion of two societies under the influence of authoritarianism., Este ensayo explora el cuerpo materno en tanto símbolo que materializa las amenazas del autoritarismo. Dos textos disímiles, las memorias de Daniel Paul Schreber, que inspiraron algunos de los principales estudios sobre la paranoia, y la novela Los vigilantes de Diamela Eltit, construyen imágenes del cuerpo materno como respuestas paranoicas al advenimiento en un caso del fascismo y en el otro de un neoliberalismo que apenas enmascara el continuismo de un control dictatorial de los ciudadanos. La división del yo que para Julia Kristeva representa una parte fundamental de la experiencia materna se nos presenta en estos textos como el terreno apropiado para revelar y denunciar las perversiones de dos sociedades tentadas por el autoritarismo.

Being born is the most “natural” event (biologically defined) and, at the same time, the most complex event. The progressive medicalization of birth has led to a decreased interest in the lived experience which accompany it. Focusing on the delivery and the way it is conducted from a medical perspective, in a positivist vision, means reduce the existential relevance of childbirth (becoming a parent and caring relationship) to a purely biological reality, to the body-as-organism rather then to the body-as-person. The phenomenological science, investigating sense, pursues a new epistème. The phenomenological method opens new paths to a new form of science which, rather than explain childbirth from a causal point of view, tries to comprehend its sense, connecting it to existential and historical situation, thereby guarding its complexity. Human life as a whole is born from a woman’s body. The maternal body is origin of the “coming into the world”, fundamental element in the relationship between human and medical science, and in the ethics of care.

Being born is the most “natural” event (biologically defined) and, at the same time, the most complex event. The progressive medicalization of birth has led to a decreased interest in the lived experience which accompany it. Focusing on the delivery and the way it is conducted from a medical perspective, in a positivist vision, means reduce the existential relevance of childbirth (becoming a parent and caring relationship) to a purely biological reality, to the body-as-organism rather then to the body-as-person. The phenomenological science, investigating sense, pursues a new epistème. The phenomenological method opens new paths to a new form of science which, rather than explain childbirth from a causal point of view, tries to comprehend its sense, connecting it to existential and historical situation, thereby guarding its complexity. Human life as a whole is born from a woman’s body. The maternal body is origin of the “coming into the world”, fundamental element in the relationship between human and medical science, and in the ethics of care.