WHAT IS A BODY POLITIC?

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I. ST. PAUL &THE BODY OF THE CHURCH

The essence of St. Paul's idea appears in Romans 12: "Just as in one=20
body we have many members, yet all the members have not the same function,=20
we, the many, are one body in Christ, but severally members one of another."

Similarly, in Corinthians 12: "For the body is not one member, but many.=
=20
If the foot shall say, Because I am not the hand, I am not of the body; is i=
t=20
therefore not of the body? And if the ear shall say, Because I am not the=20
eye, I am not of the body; is it therefore not of the body? If the whole bod=
y=20
were an eye, where were the hearing? If the whole were hearing, where were=20
the smelling? But now hath God set the members every one of them in the body=
,=20
as it hath pleased him. And if they were all one member, where were the body=
?=20
But now are they many members, yet but one body. And the eye cannot say unt=
o=20
the hand, I have no need of thee: nor again the head to the feet, I have no=20
need of you=E2=80=A6Now ye are the body of Christ, member for member."

The central idea expressed by St. Paul is that of MANY BODIES COMING=20
TOGETHER TO FORM ONE OMNIPOTENT BODY. The body of the church consists of a=20
multitude of "members" who unite to form a single, organic entity. When=20
today we say that someone is a "member" of a group, we continue to imply tha=
t=20
the individual is a "bodily part" constituent of the group.

II. HOBBES LEVIATHAN

Hobbes' classic work on political theory, the LEVIATHAN (published in=20
April 1651) articulates a similar idea. In the wonderful picture on the=20
front piece (which may be seen at=20
http://www.mdx.ac.uk/www/study/Hobbespi.htm) the King's body-- symbolizing=20
the state or commonwealth--is depicted as consisting of MANY HUMAN BODIES=20
BOUND WITHIN THE KING'S BODY TO CONSTITUTE THIS BODY.

The picture feels grotesque, giving us a physical sense of what the term=
=20
"body politic" means. Many bodies are bound within the King's body to=20
constitute one gigantic body (a "leviathan"). As in St. Paul image, what is=20
expressed is the idea that MANY HUMAN BODIES HAVE FUSED TOGETHER TO CREATE=20=
A=20
SOCIETAL BODY.

III. NATIONAL IDENTIFICATION.

Rudolf Hess often said, "Hitler is Germany, just as Germany is Hitler."=20
When one identifies with one's nation, it is as if one's own body is equated=
=20
with an entire "body of territory." When the World Trade Towers collapsed,=20
persons throughout the nation experienced this event as a personal trauma.

The idea of national identification often is expressed as bodily=20
metaphor. Sri Aurobindo called the nation a mighty association which "unites=
=20
the people of East and North Bengal and defies partition, because it embrace=
s=20
every son of the land, --brother and brother massed inseparably together."=20
According to Wegner, the SS "saw the individual as an integral element of a=20
social organism. The individual's personal value and justification for his=20
very existence depended solely on the advantages he furnished the national=20
community. The individual was, in the eyes of the SS, only a fragment of th=
e=20
body politic."

In his study of THE HITLER MOVEMENT, Rhodes notes that National Socialis=
m=20
claimed that the Volk was "a kind of living creature with a mind (der=20
Volksgeist), a will (der Volkswille), and a body (der Volkskorper). The Nazi=
s=20
expected every member of the Volk to fill himself with the life of the=20
communal "organism," just as arms, legs and leaves are pervaded by the=20
existence of the organisms to which they belong."

IV. PSYCHIC SOURCES OF THE METAPHOR

Thus, in many cultures at different historical moments, the idea of=20
society, state or nation is expressed as MANY HUMAN BODIES FUSED TO=20
CONSTITUTE ONE GIGANTIC BODY. The metaphor of the "body politic" expresses=20
the idea of OUR OWN BODY FUSED TO AN OMNIPOTENT BODY. We imagine that this=20
body (politic) exists in the outer world, separate from our own body but=20
somehow connected to it.

Lacan uses the term "imaginary" to suggest the idea of "no separation"=20
or "completeness"--two being united to constitute one. Margaret Mahler used=20
the term "symbiosis" to express the fantasy of "no boundary" between two=20
subjects that actually are separate.

Of course, at a certain moment in time each and every one of us actuall=
y=20
WAS a small organism contained with a larger human body.

Psychoanalysts such as Freud, Ferenczi and Rank placed great emphasis o=
n=20
a dynamic growing out of this situation. They posited a wish to "return to=20
the womb." They were aware of the symbolic dimensions of this wish, but=20
insisted that it represented an actual, physical desire--the wish to again b=
e=20
contained within the body of an other.

V. THE WISH TO BE BOUND TO AN OMNIPOTENT BODY

St. Paul was a human being, so were Hobbes and Hitler, as was/is=20
everyone who used/uses the term "body politic." Of course, this phrase is a=20
socio-historical invention.

I hypothesize, however, that the power of this metaphor and its=20
perpetuation stems from the fact that it expresses and is sustained by a=20
fantasy, namely the wish that one's own (small) body be BOUND TO OR CONTAINE=
D=20
WITHIN A LARGER ONE. The cultural invention function to TRANSFORM the=20
infantile fantasy. The cultural form, however, continues to EXPRESS OR=20
ARTICULATE the infantile fantasy.

At the core of the civilizational project lies the transformation of=20
concrete, bodily experiences into abstract ideas. Freud used the term=20
"sublimation" to suggest that energies derived from the body are transformed=
=20
in order to create something new. However, Freud suggested that symbolic=20
manifestations never lose their connection to the bodily sources from which=20
they are derived.

VI. NATIONALISM AS BODILY FANTASY

The following passages permit one to perceive the source of nationalism=20
in bodily fantasy. The structure of the metaphorical language reveals the=20
fantasy that is the source of the ideology.

Michelet described the French nation as "a living person which the child=
=20
touches and feels on every side. He cannot embrace her, but she embraces=20
him."

The Indian nationalist Sri Aurobindo said, "There is one place in which=20
you all meet and that is your common Mother. That is not merely a division o=
f=20
land but it is a living thing. It is the Mother in whom you move and have=20
your being."

Hitler (an Austrian) expressed his wish for the re-union of Austria (a=20
separate nation) with Germany by addressing those who, "detached from their=20
mother country now, with poignant emotion, long for the hour which will=20
permit them to return to the heart of their faithful mother."

When the regressive fantasy of fusion with the mother connects to the=20
abstract idea (a transference), the idea is energized and becomes meaningful=
.=20
The fantasy constitutes the fuel that sustains our attachment to the idea.

VII. THE DREAM OF THE BODY POLITIC

The metaphor of the "body politic," we suggest, reveals the deep=20
structure of the the idea of society, state or nation. This fantasy is that=20
of MANY HUMAN BODIES BOUND TOGETHER TO CONSTITUTE A SINGLE, OMNIPOTENT BODY.=
=20

Perhaps this fantasy of being bound to an omnipotent body lies at the=20
essence of civilization (anthropologist Leslie White called culture the=20
"superorganic"). The "dream of the body politic" sustains human creation and=
=20
endeavor. We imagine there is a realm of being separate from human existence=

The term "body politic" expresses the fantasy that there exists a body=20
OTHER THAN OUR OWN, an omnipotent body with which our own body is fused. Thi=
s=20
body, we imagine (a double of the self), will "go on being" even as we die.

Best wishes for happy, healthy and creative New Year,

Richard Koenigsberg

Richard Koenigsberg, Ph. D.
Director, Library of Social Science

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Content-Type: text/html; charset="UTF-8"
Content-Transfer-Encoding: quoted-printable
Content-Language: en

<HTML>I. ST. PAUL &THE BODY OF THE CHURCH 
 
     The essence of St. Paul's idea appears in Romans 12=
: "Just as in one body we have many members, yet all the members have not th=
e same function, we, the many, are one body in Christ, but severally members=
one of another." 
 
    Similarly, in Corinthians 12: "For the body is not one me=
mber, but many.  If the foot shall say, Because I am not the hand, I am=
not of the body; is it therefore not of the body? And if the ear shall say,=
Because I am not the eye, I am not of the body; is it therefore not of the=20=
body? If the whole body were an eye, where were the hearing? If the whole we=
re hearing, where were the smelling? But now hath God set the members every=20=
one of them in the body, as it hath pleased him. And if they were all one me=
mber, where were the body?  But now are they many members, yet but one=20=
body. And the eye cannot say unto the hand, I have no need of thee: nor agai=
n the head to the feet, I have no need of you=E2=80=A6Now ye are the body of=
Christ, member for member." 
 
    The central idea expressed by St. Paul is that of MANY BO=
DIES COMING TOGETHER TO FORM ONE OMNIPOTENT BODY. The body of the church con=
sists of a multitude of  "members" who unite to form a single, organic=20=
entity. When today we say that someone is a "member" of a group, we continue=
to imply that the individual is a "bodily part" constituent of the group.<B=
R>
 
II. HOBBES LEVIATHAN 
 
     Hobbes' classic work on political theory, the LEVIA=
THAN (published in April 1651) articulates a similar idea.  In the wond=
erful picture on the front piece (which may be seen at http://www.mdx.ac.uk/=
www/study/Hobbespi.htm) the King's body-- symbolizing the state or commonwea=
lth--is depicted as consisting of MANY HUMAN BODIES BOUND WITHIN THE KING'S=20=
BODY TO CONSTITUTE THIS BODY. 
 
    The picture feels grotesque, giving us a physical sense o=
f what the term "body politic" means. Many bodies are bound within the King'=
s body to constitute one gigantic body (a "leviathan"). As in St. Paul image=
, what is expressed is the idea that  MANY HUMAN BODIES HAVE FUSED TOGE=
THER TO CREATE A SOCIETAL BODY. 
 
III. NATIONAL IDENTIFICATION. 
 
    Rudolf Hess often said, "Hitler is Germany, just as Germa=
ny is Hitler." When one identifies with one's nation, it is as if one's own=20=
body is equated with an entire "body of territory." When the World Trade Tow=
ers collapsed, persons throughout the nation experienced this event as a per=
sonal trauma. 
 
    The idea of national identification often is expressed as=
bodily metaphor. Sri Aurobindo called the nation a mighty association which=
"unites the people of East and North Bengal and defies partition, because i=
t embraces every son of the land, --brother and brother massed inseparably t=
ogether." According to Wegner, the SS "saw the individual as an integral ele=
ment of a social organism.  The individual's personal value and justifi=
cation for his very existence depended solely on the advantages he furnished=
the national community.  The individual was, in the eyes of the SS, on=
ly a fragment of the body politic." 
 
    In his study of THE HITLER MOVEMENT, Rhodes notes that Na=
tional Socialism claimed that the Volk was "a kind of living creature with a=
mind (der Volksgeist), a will (der Volkswille), and a body (der Volkskorper=
). The Nazis expected every member of the Volk to fill himself with the life=
of the communal "organism," just as arms, legs and leaves are pervaded by t=
he existence of the organisms to which they belong." 
 
IV. PSYCHIC SOURCES OF THE METAPHOR 
 
     Thus, in many cultures at different historical mome=
nts, the idea of society, state or nation is expressed as MANY HUMAN BODIES=20=
FUSED TO CONSTITUTE ONE GIGANTIC BODY. The metaphor of the "body politic" ex=
presses the idea of OUR OWN BODY FUSED TO AN OMNIPOTENT BODY. We imagine tha=
t this body (politic) exists in the outer world, separate from our own body=20=
but somehow connected to it. 
 
     Lacan uses the term "imaginary" to suggest the idea=
of "no separation" or "completeness"--two being united to constitute one. M=
argaret Mahler used the term "symbiosis" to express the fantasy of "no bound=
ary" between two subjects that actually are separate. 
 
     Of course, at a certain moment in time each and eve=
ry one of us actually WAS a small organism contained with a larger human bod=
y. 
 
     Psychoanalysts such as Freud, Ferenczi and Rank pla=
ced great emphasis on a dynamic growing out of this situation. They posited=20=
a wish to "return to the womb." They were aware of the symbolic dimensions o=
f this wish, but insisted that it represented an actual, physical desire--th=
e wish to again be contained within the body of an other. 
 
V. THE WISH TO BE BOUND TO AN OMNIPOTENT BODY 
 
     St. Paul was a human being, so were Hobbes and Hitl=
er, as was/is everyone who used/uses the term "body politic." Of course, thi=
s phrase is a socio-historical invention. 
 
     I hypothesize, however, that the power of this meta=
phor and its perpetuation stems from the fact that it expresses and is susta=
ined by a fantasy, namely the wish that one's own (small) body be BOUND TO O=
R CONTAINED WITHIN A LARGER ONE. The cultural invention function to TRANSFOR=
M the infantile fantasy. The cultural form, however, continues to EXPRESS OR=
ARTICULATE the infantile fantasy. 
 
     At the core of the civilizational project lies the=20=
transformation of concrete, bodily experiences into abstract ideas. Freud us=
ed the term "sublimation" to suggest that energies derived from the body are=
transformed in order to create something new. However, Freud suggested that=
symbolic manifestations never lose their connection to the bodily sources f=
rom which they are derived. 
 
VI. NATIONALISM AS BODILY FANTASY 
 
    The following passages permit one to perceive the source=20=
of nationalism in bodily fantasy. The structure of the metaphorical language=
reveals the fantasy that is the source of the ideology. 
 
    Michelet described the French nation as "a living person=20=
which the child touches and feels on every side. He cannot embrace her, but=20=
she embraces him." 
 
    The Indian nationalist Sri Aurobindo said, "There is one=20=
place in which you all meet and that is your common Mother. That is not mere=
ly a division of land but it is a living thing. It is the Mother in whom you=
move and have your being." 
 
    Hitler (an Austrian) expressed his wish for the re-union=20=
of Austria (a separate nation) with Germany by addressing those who, "detach=
ed from their mother country now, with poignant emotion, long for the hour w=
hich will permit them to return to the heart of their faithful mother." 
 
     When the regressive fantasy of fusion with the moth=
er connects to the abstract idea (a transference), the idea is energized and=
becomes meaningful. The fantasy constitutes the fuel that sustains our atta=
chment to the idea. 
 
VII. THE DREAM OF THE BODY POLITIC 
 
    The metaphor of the "body politic," we suggest, reveals t=
he deep structure of the the idea of society, state or nation. This fantasy=20=
is that of MANY HUMAN BODIES BOUND TOGETHER TO CONSTITUTE A SINGLE, OMNIPOTE=
NT BODY. 
 
     Perhaps this fantasy of being bound to an omnipoten=
t body lies at the essence of civilization (anthropologist Leslie White call=
ed culture the "superorganic"). The "dream of the body politic" sustains hum=
an creation and endeavor. We imagine there is a realm of being separate from=
human existence. 
 
    The term "body politic" expresses the fantasy that there=20=
exists a body OTHER THAN OUR OWN, an omnipotent body with which our own body=
is fused. This body, we imagine (a double of the self), will "go on being"=20=
even as we die. 
 
Best wishes for happy, healthy and creative New Year, 
 
Richard Koenigsberg 
 
Richard Koenigsberg, Ph. D. 
Director, Library of Social Science</HTML>

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