The Prophet and the Book of Proverbs Through the Lens of Lacan and Barthes

Khalil Gibran’s (2019) The Prophet and the Book of Proverbs (The ESV study Bible: English standard version, 2008) are rich, symbolic texts that offer wisdom on life's profound questions to those seeking answers about earthly human existence. By applying the ideas of Jacques Lacan and Roland Barthes, we can uncover deeper layers of meaning in the prophet’s and King Solomon’s exploits, adding complexity to the comparison of these two works. Lacan’s psychoanalytic framework, with its focus on the Symbolic, Imaginary, and Real, allows us to explore how each text constructs subjectivity and desire. Meanwhile, Barthes’ theory of the "death of the author" and his concept of the multiple layers of a text offer a way to analyze these works not just as expressions of authorial intent but as multilayered structures that invite interpretation from various cultural and personal perspectives.

Lacan's concept of the Symbolic Order, which involves language, law, and social structure, is clearly evident in the Book of Proverbs (Acuña-Solano, Literary Reflective Journaling: The Book of Proverbs, 2024). As pointed out by Felluga (1998), once humans enter “into language and accept the rules of society,” they are ready to delve into “intersubjective relations, knowledge of ideological conventions, and the acceptance of the law”—topics that are amply covered in both books. However, Proverbs frequently articulates moral rules and norms that reflect a symbolic structure designed to govern human behavior. For example, Proverbs 1:7 states, "The fear of the Lord is the beginning of knowledge," positioning God as the ultimate authority and source of meaning within the Symbolic Order. Solomon's wisdom, traditionally seen as divine, acts as the Law that individuals must internalize in order to find their place in the moral universe. From a Lacanian perspective, Proverbs situates its readers within a framework that dictates a clear moral code, one that helps them navigate the complex desires and conflicts inherent in the Symbolic realm of their existence, ultimately addressing individuals’ craving to make sense of earthly existence.

On the other hand, The Prophet complicates the relationship between the individual and the Symbolic Order (Acuña-Solano, Literary Reflective Journaling: The Prophet by Kahlil Gibran, 2023). Almustafa, Gibran’s prophet, speaks in poetic and often ambiguous language, creating an Imaginary space where the self and the other can blend. According to May-Hobbs (2023), “The Imaginary is the level on which the self-perceived ego appears as it does in the mirror, rather than as the Real.” This idea of the mirror is present, for instance, when Almustafa discusses love and says, “When love beckons to you, follow him, though his ways are hard and steep.” Here, love is personified as an abstract force, evoking a Lacanian reading of desire and the Imaginary (the mirror), where one’s relationship with love is not bound by societal rules or laws but by a more fluid, personal, and imaginative interaction. This highlights the Lacanian tension between the Imaginary and the Symbolic—The Prophet often resides more in the Imaginary realm, creating spaces where readers can interpret its meanings in relation to their inner emotional worlds, perhaps offering guidance on how to navigate humanity’s emotional storms.

Moving to Barthes, both The Prophet and Proverbs offer rich material for textual analysis based on his theory of multiple layers of meaning. Barthes argued that texts are not static vessels of authorial intent but open to a plurality of interpretations. As posited by Bookish Bay (2025), “the author’s role ends once a work is created. It calls for a critical analysis of texts, with a focus on the reader’s role in the creation of meaning.” In Proverbs, the layers of the text are tightly bound to its cultural and theological contexts, yet they remain open to the reader’s insights and interpretations (Acuña-Solano, Literary Reflective Journaling: The Book of Proverbs, 2024). The "wisdom of Solomon" is deeply rooted in the Israelite tradition, with its rules of justice, behavior, and piety. However, even within this structure, there are layers to explore—Barthes would point out that Proverbs contains deeper symbolic resonances, particularly in its metaphorical language. For example, Proverbs 10:11 states, "The mouth of the righteous is a fountain of life." This metaphor operates on multiple levels: a literal teaching, a symbolic portrayal of virtue, and a cultural reference to water as a life-giving force, central in arid regions. The reader can peel back these layers and discover how language constructs morality and order.

The Prophet, however, exemplifies Barthes' idea of the "death of the author," where Gibran’s personal biography fades, allowing the text to exist independently of him and remain open to infinite interpretations (Acuña-Solano, Literary Reflective Journaling: The Prophet by Kahlil Gibran, 2023). “By rejecting the centrality of the author’s intent, Barthes proposed a more expansive method of literary analysis. Readers are encouraged to engage critically with a work, examining its themes, symbols, and structure without deferring to the presumed intentions of its creator” (Bookish Bay, 2025). The poetic and metaphorical nature of The Prophet creates multiple layers of interpretation. For example, in his passage on freedom, Almustafa says, "You shall be free indeed when your days are not without a care nor your nights without a want and a grief." This statement is imbued with ambiguity, leaving room for the reader to project their own understanding onto the text.

Barthes’ notion of "readerly" versus "writerly" texts suggests that The Prophet is a “writerly” text, meaning that its meaning is co-created by the reader, who actively engages with its metaphorical and symbolic layers to generate personal meaning rather than passively consuming a predetermined interpretation (Acuña-Solano, Literary Reflective Journaling: The Prophet by Kahlil Gibran, 2023). “According to Barthes,” Felluga (1998) states, The Prophet, like other complex texts, “has multiple entrances and exits.” Barthes, therefore, chooses to cut up the texts he analyzes into "contiguous fragments," which he calls lexias or "units of reading" or "starred" segments. The chapters of The Prophet are indeed “contiguous fragments” that the reader is meant to interpret in a sort of half-somnolent reverie.

Lacan’s notion of the "Real" also plays a role in both texts, though in different ways. The Real, according to Lacan, is that which resists symbolization and language. In the absence of the Imaginary, the human being “encounters the Real as terrifying or unbearable, without structure or harmony” (May-Hobbs, 2023). In Proverbs, the Real is perhaps glimpsed in the divine—an unknowable, omnipresent force that lies beyond human understanding yet influences every aspect of existence (Acuña-Solano, Literary Reflective Journaling: The Book of Proverbs, 2024). Proverbs often gestures toward this in its focus on God’s inscrutable plan, as in Proverbs 16:9: "In their hearts humans plan their course, but the Lord establishes their steps." Here, the Real interrupts human efforts to create order, emphasizing the limitations of the Symbolic and the Imaginary in fully grasping divine wisdom.

In The Prophet, the Real manifests in the deep existential truths that language attempts to capture but can never fully articulate (Acuña-Solano, Literary Reflective Journaling: The Prophet by Kahlil Gibran, 2023). Almustafa’s reflections often highlight life’s paradoxes, where human experiences like love, joy, and sorrow intersect and resist simple categorization. Why does this happen? It happens because, as stated by May-Hobbs (2023), “the Real appears as a force of amorphous perturbation—as that which horrifies and disturbs. Resistant to symbolization and lurking at the edges of ordinary reality, Lacan describes the Real as something brutal and overwhelming.” When Almustafa says, “Your joy is your sorrow unmasked,” Gibran evokes the Lacanian Real by acknowledging that certain truths lie beyond our ability to fully comprehend them. These moments in the text create a space where readers confront aspects of their own lives that cannot be entirely symbolized through language, aligning with Lacan’s concept of the Real as that which exists outside structured meaning.

Barthes would further argue that The Prophet deconstructs conventional structures of meaning through its reliance on paradox and ambiguity (Acuña-Solano, Literary Reflective Journaling: The Prophet by Kahlil Gibran, 2023). Rather than offering definitive truths, Gibran presents ideas that, like Barthes' concept of a "plural text," invite multiple interpretations. Unlike a traditional "work," which is seen as having a singular, intended meaning, a "text" is inherently open-ended, allowing for diverse readings shaped by the reader’s perspective and cultural background. The Prophet resists closure, embodying the idea that meaning is not fixed but always in flux. Similarly, while Proverbs offers structured wisdom, it also contains symbolic depth that can be revisited and reinterpreted in various contexts, from the personal to the communal.

In conclusion, examining The Prophet and the Book of Proverbs through the lenses of Lacan and Barthes reveals how these works explore layers of meaning, subjectivity, and the symbolic structures that shape human life. While Proverbs firmly situates its readers within a moral and symbolic framework, The Prophet encourages a more fluid, imaginative engagement with the world, residing between the Imaginary and the Symbolic. Barthes' theories of textual layering and the “death of the author” help us see these works not as static vessels of wisdom but as dynamic, living texts that continually invite reinterpretation. Ultimately, through the perspectives of Lacan and Barthes, both works illustrate how language constructs meaning but also reveals its limitations in capturing life’s deepest truths.

References

Acuña-Solano, J. (2023, November). Literary Reflective Journaling: The Prophet by Kahlil Gibran. Literary Refelctive Journaling. San José, Costa Rica.

Acuña-Solano, J. (2024, September). Literary Reflective Journaling: The Book of Proverbs. Literary Reflective Journaling. San José, Costa Rica.

Bookish Bay. (2025, January 17). Death of the Author. Retrieved from Bookish Bay: https://bookishbay.com/death-of-the-author-theory-by-roland-barthes/#:~:text=The%20concept%20of%20the%20%E2%80%9CDeath,elements%20within%20the%20text%20itself.

Felluga, D. F. (1998). Introductory Guide to Critical Theory. Purdue University.

Gibran, K. (2019). The Prophet. New York City: Clydesdale Press.

May-Hobbs, M. (2023, September 2023). Jacques Lacan: Explaining the Imaginary, the Symbolic, and the Real. Retrieved from The Collector: https://www.thecollector.com/jacques-lacan-imaginary-symbolic-real/

The ESV study Bible: English standard version. (2008). Wheaton, Illinois: Crossway Bibles.

Discussion Questions:

Use the following questions to guide a discussion on the essay:

1. How does The Prophet challenge traditional structures of meaning compared to Proverbs?
2. In what ways does The Prophet invite multiple interpretations, according to Barthes’ theory?
3. How does Lacan’s concept of the Imaginary apply to Almustafa’s teachings in The Prophet?
4. What role does the Real play in Proverbs, particularly in relation to divine wisdom?
5. How do paradox and ambiguity function in The Prophet to resist fixed interpretations?
6. How does Proverbs maintain its authority as a moral and theological guide despite Barthes’ idea of the death of the author?
7. How do both texts illustrate the limitations of language in expressing existential or divine truths?
8. How do cultural and historical contexts influence the way readers interpret Proverbs?
9. What are some examples of “contiguous fragments” in The Prophet, and how do they shape the reading experience?

Six Research Topics for Further Study

If readers are interested in exploring these ideas further, they can research the following topics:

1. Lacan’s Three Orders (Imaginary, Symbolic, Real) in Religious Texts – A deeper analysis of how different religious and philosophical texts fit into Lacan’s framework.
2. The Role of Metaphor in Theological Writings – Investigating how metaphor shapes meaning in wisdom literature.
3. Barthes’ Death of the Author and its Implications for Interpreting Sacred Texts – Examining how removing authorial intent changes our understanding of religious works.
4. The Psychology of Wisdom Literature – How texts like Proverbs and The Prophet influence moral and ethical decision-making.
5. Comparing The Prophet to Eastern Philosophical Texts – Analyzing whether Gibran’s work aligns with Buddhist or Taoist thought.
6. Reader-Response Theory and the Interpretation of Wisdom Literature – Investigating how different audiences interpret Proverbs and The Prophet based on their backgrounds.

Former – and New Nicatesol?

Is it time to revive Nicatesol? I believe the moment has arrived. For seven years, the most well-organized association of English teachers in Nicaragua has been dormant. Along with it, the experts in teaching English as a foreign language, and those aspiring to become experts, have been left without a central body to connect with.

Nicatesol, or ANPI (The Nicaraguan Association of English Teachers), was founded between 1998 and 1999 in Managua by a group of enthusiasts with experience in TESOL (Teaching English to Speakers of Other Languages) from the United States. Gloria Tunnerman, Douglas Arroliga, and other educators from private and public universities (their names are not readily available online) established the association, giving birth to an organization that would set English teachers on a continuous path of methodological and technological advancement, as well as offering economic benefits.

Initially established in Managua, the organization quickly expanded to other departments with locally tailored dynamics. The main conference was held in the capital or nearby areas, hosted by universities or language institutes. It consisted of a week of workshops led by foreign experts or local educators excelling in specific linguistic fields. At that time, there were only a few TEFL graduates in Nicaragua, and only a handful of individuals held master's degrees in applied linguistics or related fields outside TESOL.

Teachers from across Nicaragua attended the conferences, either at their own expense or with funding from MINED (the Ministry of Education) or their institutions. During its most successful years, the convention brought together nearly 500 teachers, creating an electrifying sense of enthusiasm.

Book publishers donated books, tote bags, paraphernalia, and freebies for the attendees. Membership fees covered meals, coffee, and stationery. Some organizations and embassies contributed funds to cover travel and accommodation costs for the presenters.

Each department also held its own conference. (I was the founder and coordinator of the Nicatesol Chinandega caucus for two years.) Over three days, teachers gathered for their version of the national event. Dates were carefully coordinated to avoid overlapping conferences in the country.

As a member, founder, and presenter (I only missed conferences while pursuing my master's degree abroad), I can attest that this association and its conferences acted as a university extension for English teachers and instructors in the country.

My school subscribed to Newsweek every two months, keeping me informed about teaching and learning topics, as well as ANPI’s plans. Everything was in English—something that universities could not, and still cannot, offer at the time.

Each year, I met with colleagues from my department to discuss the state of the art in our field and later with educators nationwide. Listening to them was a catalyst for my skills. It was a chance to measure whether my English was on par with others.

At the conferences, I learned about new methodologies adopted by language institutes in Nicaragua and abroad. I received quarterly journals, the most popular of which featured lesson demonstrations, essays, research, games, and reading materials.

I felt part of a highly organized and progressive whole—a stand-in for a postgraduate program or master’s degree that didn’t yet exist in the country. I realized that, as a field of knowledge, English teaching was 10 years (if not more) ahead of other areas. While outdated textbooks persisted in Spanish and Math, we were reading and using the latest innovations in language teaching. Additionally, salaries were double or even triple those of monolingual teachers.

Of course, after reaching the pointed summit of a freshly formed volcano, time and the elements were bound to erode it, testing its true strength.

The organization generated thousands of dollars annually. Donations and membership fees were substantial. Its influence in the English field nationwide was significant. Unfortunately, some administrators, afflicted by what I call the “Alemán Syndrome” (seeking financial gain without effort or genius, but through fraud), began using the organization for personal benefit. Corruption spread, and internal conflicts weakened the association’s original spirit. Many members left for obvious reasons.

Over time, some members made efforts to inject democracy into the organization in an attempt to save it. Support funds were still significant, making the reorganization worthwhile. Subsequent elections curbed mass desertion. Although functional, Nicatesol limped along for some years, like a wounded rhinoceros. It was still a rhinoceros, nonetheless.

The events of 2018 were detrimental to the organization. It became politicized. The last coordinators buried it. Since then, it has been gathering mold somewhere.

Now, I wonder: What if, like a Maya codex, we unearthed it, decoded it, and applied the wisdom inscribed by the visionaries who created it? It’s a romantic idea, I must admit. It will never be the same—but it could be better.

¿Pasada – o nueva Nicatesol?

¿Es hora de reactivar el Nicatesol? Creo que el momento ha llegado. Por siete años, la asociación de maestros de inglés más organizada de Nicaragua ha estado dormida. Junto con ella, los expertos en enseñanza del inglés como lengua extranjera, y aquellos que aspiran a serlo, han quedado sin un cuerpo central con el cual conectarse.

Nicatesol, o ANPI (La Asociación de Maestros de Inglés de Nicaragua), fue fundada entre 1998 y 1999 en Managua por un grupo de entusiastas con experiencia en TESOL (Teaching English to Speakers of Other Languages) en los Estados Unidos. Gloria Tunnerman, Douglas Arroliga, y otros educadores de universidades privadas y públicas (sus nombres no están fácilmente disponibles en línea) fundaron la asociación, dando origen a una organización que pondría a los maestros de inglés en un camino continuo de actualización metodológica y tecnológica, además de ofrecer beneficios económicos.

Inicialmente establecida en Managua, la organización se expandió rápidamente a otros departamentos con dinámicas locales adaptadas. La conferencia principal se celebraba en la capital o en zonas cercanas, auspiciada por universidades o centros de idiomas. Consistía en una semana de talleres dirigidos por expertos extranjeros o educadores locales sobresalientes en campos lingüísticos específicos. Para ese entonces, había pocos graduados en TEFL en Nicaragua y apenas una media docena de personas con másteres en lingüística aplicada u otras áreas relacionadas fuera de TESOL.

Docentes de todo Nicaragua asistían a las conferencias, ya fuera por su cuenta o con fondos del MINED (Ministerio de Educación) o sus instituciones. En sus años más exitosos, la convención reunía a casi 500 maestros, generando un entusiasmo electrizante.

Las editoriales de libros donaban libros, tote bags, parafernalia y regalos para los asistentes. La cuota de membresía cubría comidas, café y papelería. Algunas organizaciones y embajadas contribuían con fondos para cubrir los gastos de pasajes y alojamiento de los ponentes.

Cada departamento también organizaba su propia conferencia. (Fui el fundador y coordinador del caucus Nicatesol Chinandega durante dos años). Durante tres días, los docentes se reunían para su versión del evento nacional. Las fechas se coordinaban cuidadosamente para evitar que se celebraran dos conferencias al mismo tiempo en el país.

Como miembro, fundador y ponente (solo estuve ausente mientras cursaba mi máster en el extranjero), puedo asegurar que esta asociación y sus conferencias actuaban como una extensión universitaria para los maestros e instructores de inglés en el país.

Mi escuela suscribía Newsweek cada dos meses, lo que me mantenía informado sobre temas de enseñanza y sobre los planes de ANPI. Todo estaba en inglés—algo que las universidades no podían, y aún no pueden, ofrecer.

Cada año, me reunía con mis colegas de mi departamento para hablar sobre el estado del arte en nuestra área, y luego con educadores de todo el país. Escucharlos era un catalizador para mis habilidades. Me ayudaba a darme cuenta de si mi inglés estaba a la par o por debajo del de los demás.

En las conferencias, aprendí sobre nuevas metodologías adoptadas por los centros de idiomas tanto nacionales como internacionales.

Recibía trimestralmente revistas y libros especializados en mi área. La más popular era una revista con demostraciones de lecciones, ensayos, investigaciones, juegos y materiales de lectura.

De alguna forma, me sentía parte de un todo muy organizado y progresista. Era como la institución de un postgrado o maestría que aún no existía en el país. En algún momento me di cuenta de que, como área de conocimiento, la enseñanza del inglés estaba 10 años (si no más) adelantada a otras áreas. Mientras que en español o matemáticas se utilizaban textos antiguos, nosotros leíamos y usábamos las últimas innovaciones y teorías en enseñanza y aprendizaje de idiomas. Además, los salarios eran el doble o incluso el triple que los de los maestros monolingües.

Por supuesto, después de alcanzar la cima puntiaguda de este volcán recién formado, el tiempo y los elementos debían erosionarlo y poner a prueba su verdadera fortaleza.

La organización generaba miles de dólares anuales. Las donaciones y las cuotas de membresía eran sustanciales. Su influencia en el ámbito del inglés a nivel nacional era considerable. Lamentablemente, algunos administradores, afectados por lo que llamo el “Síndrome Alemán” (buscar ganancias económicas sin esfuerzo o genialidad, sino mediante el fraude), comenzaron a utilizar la organización para beneficio personal. La corrupción se propagó, y los conflictos internos debilitaron el espíritu original de la asociación. Muchos miembros se retiraron por razones obvias.

Con el tiempo, algunos miembros hicieron esfuerzos para inyectar democracia en la organización y salvarla. Los fondos de apoyo seguían siendo considerables, lo que hacía que la reorganización valiera la pena. Se celebraron nuevas elecciones, lo que frenó la deserción masiva. Aunque funcional, Nicatesol caminó algunos años como un rinoceronte herido. Seguía siendo un rinoceronte.

Los eventos de 2018 fueron muy perjudiciales para la organización. Se politizó. Los últimos coordinadores la enterraron. Desde entonces, ha estado acumulando polvo en algún rincón olvidado.

Ahora me pregunto: ¿Qué pasaría si, como un códice maya, la desenterráramos, la decodificáramos y aplicáramos la sabiduría inscrita por los visionarios que la crearon? Es una idea romántica, debo admitirlo. Nunca será lo mismo—pero podría ser mejor.