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TEXTO 1 
 
MELANCHOLY PHILOSOPHY: FREUD AND BENJAMIN 
by Ilit Ferber 
 
In his 1917 essay “Mourning and Melancholy”, Freud recognizes two mutually exclusive 1 
responses to loss — mourning and melancholia. This sharp distinction between the two 2 
responses has long since become almost synonymous with the understanding of a normal 3 
versus a pathological reaction to loss, and the clear demarcation between them. At the outset 4 
of Freud’s article the two responses would seem closely related, but the question of the 5 
acceptance and acknowledgement of the loss complicates the picture and draws them apart. 6 
Both Freud’s mourner and melancholic begin with a basic denial of their loss and an 7 
unwillingness to recognize it. But soon enough, the mourner, who is reacting in a non-8 
pathological manner, recognizes and responds to the call of reality, to let go of the lost-loved 9 
object and liberate libidinal desire. This is the point of divergence with the melancholic who 10 
remains sunken in his loss, unable to acknowledge and accept the need to cleave and in a self-11 
destructive loyalty to the lost object, internalizes it into his ego, thus furthermore 12 
circumscribing the conflict related to the loss. The lost object continues to exist, but as part 13 
of the dejected subject, who can no longer clearly define the borders between his own 14 
subjectivity and the existence of the lost object within it. The structure of this melancholic 15 
response is conceived by Freud as an antithesis to the basic well-being of the ego, the survival 16 
of which is put at risk. 17 
In “Mourning and Melancholy” Freud writes that “Mourning is regularly the reaction to 18 
the loss of a loved person, or to the loss of some abstraction which has taken the place of 19 
one, such as one’s country, liberty, an ideal, and so on” (234). Whereas in melancholy “the 20 
object has not perhaps actually died, but has been lost as an object of love […] In yet other 21 
cases one feels justified in maintaining the belief that a loss of this kind has occurred, but one 22 
cannot see clearly what it is that has been lost […] This would suggest that melancholia is in 23 
some way related to an object-loss which is withdrawn from consciousness, in contradiction 24 
to mourning, in which there is nothing about the loss that is unconscious” (245). In other 25 
words, loss stands in the midst of the two diverse reactions, but in the first it is a conscious 26 
and locatable one, while in the second the deep feeling and sorrow for the loss, becomes 27 
unconscious. A loss has occurred, but it is unclear who or what was in fact lost. Needless to 28 
say, this is not to undermine the painful dejection and sorrow of the melancholic — it might 29 
even be said that his affliction is even greater, inasmuch as he cannot locate the ground for 30 
the pain. Following this analysis, Freud claims that if “in mourning it is the world which has 31 
become poor and empty; in melancholia it is the ego itself” (246), thus locating loss in the 32 
midst of both mourning and melancholia, albeit on different levels. The mourner’s loss seems 33 
to have drained out the world itself, stretching out the site of loss to contain everything but 34 
the dejected subject. The melancholic on the other hand, experiences a different kind of loss, 35 
that of the ego. The loss of the ego that Freud inscribes to the melancholic is the aftermath 36 
of the loss of love. It comes about when the lost object is internalized into the pain-stricken 37 
ego, consequently splitting it apart, dividing it from the inside and rendering the ego itself 38 
lost. The internalization of the loss, presents an interior absence within the ego, turning the 39 
latter into the battlefield of separation, which at the end of the process is emptied out. The 40 
schizophrenic divide within the ego, creates a space in which the ambivalence and hatred 41 
originally produced with regard to the loss, is turned towards the self. The pathological 42 
identification with the lost object is thus the ground upon which the ego attacks itself. 43 
 
Extraído e adaptado de FERBER, Ilit. Melancholy Philosophy: Freud and Benjamin. 2006. 
(https://journals.openedition.org/erea/413 ) 
https://journals.openedition.org/erea/413
TEXTO 2 
 
FEMINISM 
by History.com Editors 
 
Feminism, a belief in the political, economic and cultural equality of women, has roots 1 
in the earliest eras of human civilization. In his classic Republic, Plato advocated that women 2 
possess “natural capacities” equal to men for governing and defending ancient Greece. 3 
But many disagreed with the philosopher’s views. When the women of ancient 4 
Rome staged a massive protest over the Oppian Law, which restricted women’s access to gold 5 
and other goods, Roman consul Marcus Porcius Cato argued, “As soon as they begin to be 6 
your equals, they will have become your superiors!” 7 
During the Enlightenment, writers and philosophers like Margaret Cavendish, the 8 
Duchess of Newcastle-upon-Tyne, and Mary Wollstonecraft, author of A Vindication of the 9 
Rights of Woman, argued vigorously for greater equality for women. 10 
Many of the feminists of the era specifically noted access to education, property and the 11 
ballot as critical to women’s equality. In letters to her husband John Adams, Abigail 12 
Adams warned, “If particular care and attention is not paid to the Ladies we are determined 13 
to foment a Rebellion, and will not hold ourselves bound by any Laws in which we have no 14 
voice.” 15 
The “Rebellion” that Adams threatened began in the 19th century, as calls for greater 16 
freedom for women joined with voices demanding the end of slavery. Indeed, many women 17 
leaders of the abolitionist movement found an unsettling irony in advocating for African 18 
Americans rights that they themselves could not enjoy. 19 
At the 1848 Seneca Falls Convention, abolitionists like Elizabeth Cady Stanton and 20 
Lucretia Mott boldly proclaimed in their now-famous Declaration of Sentiments that “We 21 
hold these truths to be self-evident; that all men and women are created equal.” Controver-22 
sially, the feminists demanded “their sacred right to the elective franchise,” or the right to 23 
vote. 24 
Many attendees thought voting rights for women were beyond the pale, but were 25 
swayed when Frederick Douglass argued that he could not accept the right to vote as a black 26 
man if women could not also claim that right. When the resolution passed, the women’s 27 
suffrage movement began in earnest, and dominated much of feminism for several decades. 28 
Slowly, suffragettes began to claim some successes: In 1893, New Zealand became the 29 
first sovereign state giving women the right to vote, followed by Australia in 1902 and Finland 30 
in 1906. In a limited victory, the United Kingdom granted suffrage to women over 30 in 1918. 31 
In 1920, with the passage of the 19th Amendment, American women finally earned the 32 
right to vote. With these rights secured, feminists embarked on what some scholars refer to 33 
as the “second wave” of feminism. 34 
More recently, feminists have pointed to prominent cases of sexual assault and “rape 35 
culture” as emblematic of the work still to be done in combating misogyny and ensuring 36 
women have equal rights. The #MeToo movement and women’s marches have provided 37 
feminists with a high-profile platforms for advocating on behalf of full rights for all women 38 
worldwide. 39 
 
Extraído e adaptado de: https://www.history.com/topics/womens-history/feminism-womens-history 
https://www.history.com/author/history
https://www.biography.com/people/plato-9442588
https://www.history.com/topics/ancient-history/ancient-greece
https://www.history.com/topics/ancient-history/ancient-rome
https://www.history.com/topics/ancient-history/ancient-rome
https://www.biography.com/people/marcus-porcius-cato-9241762https://www.history.com/topics/british-history/enlightenment
https://www.biography.com/people/mary-wollstonecraft-9535967
https://www.biography.com/people/john-adams-37967
https://www.biography.com/people/abigail-adams-9175670
https://www.biography.com/people/abigail-adams-9175670
https://www.history.com/topics/black-history/slavery
https://www.history.com/topics/black-history/abolitionist-movement
https://www.biography.com/people/frederick-douglass-9278324
https://www.history.com/topics/womens-history/the-fight-for-womens-suffrage
https://www.history.com/topics/womens-history/the-fight-for-womens-suffrage
https://www.history.com/topics/womens-history/19th-amendment
https://www.history.com/this-day-in-history/womens-march
https://www.history.com/topics/womens-history/feminism-womens-history
 
GABARITO DA PROVA 
INGLÊS / HUMANAS 
 
 
QUESTÕES OBJETIVAS (Texto 1) 
1 C 2 A 3 B 4 B 5 A 
 
QUESTÕES DISCURSIVAS (Texto 2) 
1. Qual a definição de Feminismo apresentada pelo texto? 
De acordo com o texto, Feminismo é a crença na igualdade política, econômica e cultural 
das mulheres. 
2. De que forma a Lei Oppiana prejudicou as mulheres da Roma antiga e o que 
exigiram algumas célebres figuras femininas durante o Iluminismo? 
A Lei Oppiana prejudicou as mulheres da Roma antiga porque restringia o acesso das 
mulheres ao ouro e a outros bens. Durante o Iluminismo, escritoras e filósofas como 
Margaret Cavendish, duquesa de Newcastle e Mary Wollstonecraft, autora de A 
Vindicação dos Direitos da Mulher, defenderam vigorosamente uma maior igualdade 
entre as mulheres. 
3. Quais ações dariam as mulheres da época de Abigail Adams condições de 
igualdade aos homens e o que alertou a feminista em carta ao seu esposo John 
Adams? 
Muitas feministas da época apontaram especificamente o acesso à educação, a 
propriedade e ao voto para garantir a igualdade às mulheres. Em cartas a seu marido 
John Adams, Abigail Adams alertou: "Se um cuidado e atenção específicos não forem 
prestados às Senhoras, estamos determinadas a fomentar uma rebelião e não nos 
manteremos vinculadas por nenhuma lei em que não tenhamos voz". 
4. De que maneira Frederick Douglass contribuiu para a causa feminista? 
Frederick Douglass argumentou que não podia aceitar o direito de votar como homem 
negro se as mulheres também não pudessem reivindicar esse direito. 
5. Pelo que lutam as feministas da atualidade e o que é o movimento #MeToo? 
Mais recentemente, as feministas apontaram casos proeminentes de agressão sexual e 
"cultura de estupro" como emblemáticos do trabalho ainda a ser feito no combate à 
misoginia e na garantia de que as mulheres tenham direitos iguais. O movimento 
#MeToo e as marchas das mulheres forneceram às feministas plataformas de alto perfil 
para advogar em nome de todos os direitos de todas as mulheres no mundo.