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Introductory
Note to the Reader Literature often becomes a space where
unresolved questions return to us in unexpected ways. My encounter with Eça
de Queirós’s Adão e Eva no Paraíso was deeply connected to questions
that have accompanied me since childhood. I was raised in a Catholic family
and exposed early to Christian doctrine, biblical narratives, and the
theological explanations surrounding the creation of humanity. Yet, even as a
child, I frequently asked my mother uncomfortable questions about passages in
the Bible that did not seem entirely clear to me. Some of those questions
remained unanswered, suspended somewhere between faith and curiosity. As I grew older, school opened my eyes
in a broader intellectual sense. Science classes introduced me to the
evolutionary theories of Charles Darwin, and the Book of Genesis, still
lingering quietly in the back of my mind, resurfaced with renewed intensity.
I began wondering how humanity could reconcile the sacred image of Adam and
Eve with the scientific narrative of human evolution from ape-like ancestors
to Homo sapiens sapiens. The tension between theology and evolution
did not disappear; instead, it deepened into a lifelong reflection on
origins, identity, and the human condition. Years later, while visiting the museum
at the University of Manchester with my wife, I encountered once again the
haunting question of beginnings. In one of the museum’s rooms dedicated to
human evolution, displays of Neanderthals, Cro-Magnons, and primates stood as
silent witnesses to humanity’s ancestral past. Half humorously and half
philosophically, I asked my wife to take a photograph of me standing beside
my “ancestral family”: the Neanderthal man, the Cro-Magnon, and the gorilla.
At the moment I read the short story, Queirós’s ironic and provocative
narrative came vividly back to mind. Which of these figures was “our father
Adam,” as Queirós refers to him in Adão e Eva no Paraíso? Perhaps there are questions that never
truly leave us. They linger quietly throughout our lives, resurfacing in
literature, science, memory, and personal experience. They may never receive
definitive answers, yet they continue to shape the way we read, think, and
understand ourselves. This essay emerges from that lingering uncertainty:
from the dialogue between faith and science, myth and evolution, childhood
belief and adult reflection. Jonathan
Acuña Solano |
From Instinct to Subjectivity: A Darwinian, Pasolinian, and Lacanian Reading of Adão e Eva no Paraíso
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Abstract This
essay examines Eça de Queirós’s Adão e Eva no Paraíso through the
theoretical perspectives of Charles Darwin, Pier Paolo Pasolini, and Jacques
Lacan. The study argues that Queirós transforms the biblical narrative of
Genesis into a modern reflection on evolution, subjectivity, and ideological
critique. Through a Darwinian lens, the story naturalizes human origins by
portraying Adam and Eve as beings gradually emerging from instinct into
consciousness. From a Pasolinian perspective, the narrative desacralizes myth
and exposes the ideological structures embedded within religious and
bourgeois moral systems. A Lacanian reading reveals the psychological
dimensions of Adam and Eve’s awakening, particularly the emergence of desire,
lack, and subjectivity. Special attention is given to symbolic episodes such
as Adam’s descent from the tree, the encounter with the serpent, the killing
of the bear, and the discovery of fire. By integrating literary analysis,
psychoanalytic theory, and evolutionary thought, this essay demonstrates how
Queirós reimagines the origins of humanity not as a divine certainty but as a
complex and unresolved process marked by contradiction, curiosity, and
existential tension. |
Keywords: Darwinism,
Evolution, Genesis, Humanity, Ideology, Lacanian Psychoanalysis, Myth,
Pasolini, Eça de Queirós, Subjectivity |
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Resumen Este
ensayo analiza Adão e Eva no Paraíso de Eça de Queirós desde las
perspectivas teóricas de Charles Darwin, Pier Paolo Pasolini y Jacques Lacan.
El estudio sostiene que Queirós transforma la
narrativa bíblica del Génesis en una reflexión moderna sobre la evolución, la
subjetividad y la crítica ideológica. Desde una perspectiva darwiniana, el
relato naturaliza los orígenes humanos al presentar a Adán y Eva como seres
que emergen gradualmente del instinto hacia la conciencia. Desde una lectura
pasoliniana, la narración desacraliza el mito y expone las estructuras
ideológicas presentes en los sistemas religiosos y morales burgueses. Por
otra parte, una interpretación lacaniana revela las dimensiones psicológicas
del despertar de Adán y Eva, especialmente la aparición del deseo, la
carencia y la subjetividad. Se presta especial atención a episodios
simbólicos como el descenso de Adán del árbol, el encuentro con la serpiente,
la muerte del oso y el descubrimiento del fuego. Al integrar análisis
literario, teoría psicoanalítica y pensamiento evolutivo, este ensayo
demuestra cómo Queirós reimagina los orígenes de la humanidad no como una
certeza divina, sino como un proceso complejo e irresuelto marcado por
contradicción, curiosidad y tensión existencial. |
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Resumo Este ensaio analisa Adão e Eva no Paraíso de
Eça de Queirós a partir das perspectivas teóricas de Charles Darwin, Pier
Paolo Pasolini e Jacques Lacan. O estudo argumenta que Queirós transforma a
narrativa bíblica do Gênesis em uma reflexão moderna sobre evolução,
subjetividade e crítica ideológica. Sob uma perspectiva darwinista, a
narrativa naturaliza as origens humanas ao apresentar Adão e Eva como seres
que emergem gradualmente do instinto para a consciência. A partir de uma
leitura pasoliniana, o texto dessacraliza o mito e expõe as estruturas
ideológicas presentes nos sistemas religiosos e morais burgueses. Já uma
interpretação lacaniana revela as dimensões psicológicas do despertar de Adão
e Eva, especialmente o surgimento do desejo, da falta e da subjetividade. O
ensaio dedica atenção especial a episódios simbólicos como a descida de Adão
da árvore, o encontro com a serpente, a morte do urso e a descoberta do fogo.
Ao integrar análise literária, teoria psicanalítica e pensamento evolutivo,
este estudo demonstra como Queirós reimagina as origens da humanidade não
como uma certeza divina, mas como um processo complexo e irresoluto marcado
por contradição, curiosidade e tensão existencial. |
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Introduction
In Adão
e Eva no Paraíso, Portuguese writer Eça de Queirós offers a provocative
reimagining of the biblical origin myth, replacing divine, supernatural
creation with a gradual, almost accidental emergence of human awakening and
consciousness. Rather than presenting Adam and Eve as fully formed beings
placed in a sacred Eden, Queirós depicts them as proto-humans evolving within a
hostile and ambiguous environment biblically labeled as Paradise. This
narrative strategy situates the text at the intersection of scientific
discourse, philosophical inquiry, and literary satire.
The
story reflects the intellectual tensions of the nineteenth century,
particularly the clash between religious creationism and evolutionary theory.
As scholars have noted, the text stages a “dialogue between biblical and
evolutionist perspectives” (Rodrigues, Morgado, Pereira, & Silva, 2017). Additionally,
Dixon (2016) argues that Queirós reworks the Adam and Eve narrative through
irony and secular reinterpretation, transforming the biblical myth into a
modern reflection on human consciousness and cultural identity. This ambiguity
allows the story to function simultaneously as parody and critique.
This
essay argues that Queirós’s tale can be productively analyzed through three
complementary frameworks: the evolutionary theory of Charles Darwin, the
socio-cultural critique of Pier Paolo Pasolini, and the psychoanalytic theory
of Jacques Lacan. Together, these perspectives illuminate the story’s
exploration of human origins, subjectivity, and ideological construction.
Darwinian Evolution and the
Naturalization of Myth
The
most striking feature of Queirós’s narrative is its Darwinian framework. Based
on the story’s narrative, Adam is not created in a moment of divine ordinance
but emerges gradually from an animal-like state, from a sudden awakening that
has him climb down a tree and wander who he is, echoing the evolutionary
processes described in On the Origin of Species (Darwin, 1859). The
story begins with Adam as a creature governed by instinct, living among trees
and responding primarily to environmental stimuli. Then, his “rebirth” takes
place abandoning the safety of the forest he lives in and then responding to
his curiosity to quench his desire to learn about his surrounding environment.
Queirós
symbolically marks the beginning of humanity through movement and perception.
At one point, the narrator of the story describes Adam descending from the tree
and observing the world around him:
“E Adão desceu lentamente da árvore...”
(“And Adam slowly descended from the tree...”)
This
seemingly simple action carries profound symbolic weight in the story’s
narrative. The descent from the tree represents a break from purely instinctive
existence into a world of self-awareness and discernment. Adam’s movement
toward the ground parallels the evolutionary transition from arboreal primates
to upright hominids. At the same time, it marks the beginning of separation
from nature and the emergence of reflective awareness.
Once
Adam has set foot on the ground and moved away from the forest he has
inhabited, he begins contemplating the horizon:
“Parou, e ficou olhando longamente para o horizonte...”
(“He stopped and remained staring at the horizon for a long
time...”)
The
horizon as an imagery device functions here as a metaphor for consciousness
itself. Adam is no longer entirely absorbed in immediate survival; he is now
projecting himself outward toward distance, possibility, and abstraction. Adam
is starting to be mindful, but from a Darwinian perspective, this scene in the
story signals the development of cognitive complexity beyond instinctual
reaction.
Unlike
the harmonious Eden of Genesis, Queirós’s paradise is dangerous and material.
Nature is deadly and is filled with hunger, fear, storms, and predatory
animals. This environment resembles Darwin’s “struggle for existence” rather
than a divinely ordered sanctuary. Adam and Eve survive not because they are
protected by God but because they gradually learn to adapt to the new
circumstances that they are discovering every step of their awakening into
“human beings.”
One of
the story’s most radical moments occurs in the episode involving the serpent.
Instead of the snake tempting Eve into sin, the narrative transforms the
serpent into prey. Eve first observes
it with curiosity:
“Eva
contemplava a serpente com curiosidade inquieta...”
(“Eve
contemplated the serpent with restless curiosity...”)
Then Adam captures and eats
the reptile:
“Adão
agarrou a serpente e devorou-a...”
(“Adam
seized the serpent and devoured it...”)
This
inversion of the biblical facts completely dismantles the theological structure
of Genesis. The snake no longer symbolizes temptation or evil; instead, it
becomes nourishment, just another prey. From a Darwinian perspective, this
episode represents adaptation and survival rather than moral transgression.
Humanity emerges not through disobedience but through engagement with material
reality.
As
Ernst Mayr (2001) argues, Darwinian evolution removes teleology (from
the Greek telos (end) and logos (reason)) from nature. Likewise,
Queirós removes divine intentionality from human origins. Humanity emerges
contingently, through struggle and gradual awareness of their existence and
their need to survive in a hazardous world. The narrator’s ironic precision in
assigning dates (October 28) and stages to Adam’s awakening further parodies
scientific attempts to impose certainty on the mystery of existence.
Pasolinian Critique: Myth,
Ideology, and Bourgeois Illusion
From a
Pasolinian perspective, Queirós’s story can be interpreted as a profound
critique of ideological systems, particularly those rooted in bourgeois
Christianity. Like Pasolini, Queirós does not merely reject myth; he reworks
and desacralizes it to expose its historical and cultural function. Based on
this idea of desacralization, Pasolini (1972) frequently used sacred narratives
to reveal social contradictions, as seen in The Gospel According to St.
Matthew. Similarly, Queirós transforms Genesis into a materialist narrative
grounded in biological emergence rather than divine order. The “paradise” of
the story is not transcendent but primitive, violent, and uncertain.
The
snake episode especially exemplifies this Pasolinian inversion. Christianity
traditionally presents the serpent as a metaphysical symbol of evil. Queirós,
however, literalizes and materializes the symbol by turning it into food. The
sacred becomes bodily, almost grotesque. Pasolini often employed similar
strategies to undermine ideological idealization and return myth to physical
reality.
The
killing of the bear also contributes to this critique. In the biblical
imagination, paradise precedes violence. In Queirós’s version, violence becomes
constitutive of humanity itself. Adam and Eve must confront danger directly:
“O
urso tombou pesadamente diante deles...”
(“The
bear fell heavily before them...”)
The
scene is not narrated morally but pragmatically. Violence is neither heroic nor
sinful; it is simply necessary. This aligns with Pasolini’s (1972) fascination
with pre-bourgeois existence, where survival precedes institutional morality. Furthermore,
the story undermines bourgeois notions of human superiority. Adam and Eve are
not noble beings fashioned in divine perfection; they are frightened, uncertain
creatures gradually improvising ways to survive. Their humanity is not pure but
contradictory.
Pasolini
(1972) often criticized modern society for masking primal realities beneath
ideological systems. Queirós anticipates this critique by exposing civilization
itself as a fragile construction layered over instinct, fear, and desire. The
development of tools, fire, and social bonds may indicate progress, but they
also introduce alienation and domination. Thus, the story functions not merely
as a parody of Genesis but as a critique of the cultural narratives that societies
use to justify moral and social hierarchies.
Lacanian Psychoanalysis: The
Birth of the Subject
A
Lacanian reading shifts the focus from biological evolution to the emergence of
subjectivity, the birth of the human being. For Lacan (1977), becoming human
means entering a symbolic structure defined by language, desire, and lack.
Queirós’s Adam becomes human not simply by standing upright or using tools, but
by becoming aware of himself as distinct from the world around him. Adam’s
contemplation of the horizon marks the beginning of this division. His pause
before the unknown suggests the interruption of instinct by thought. The
subject emerges precisely at the moment of hesitation.
This
process of hesitation intensifies through Eve’s presence. Eve functions as the
“Other” through whom Adam perceives difference and develops desire. Their
mutual curiosity marks the beginning of relational consciousness. They no
longer exist merely as organisms responding to stimuli; they begin interpreting
each other symbolically. As Silva (2017) observes, Queirós’s Eve differs
substantially from the passive and morally burdened figure of traditional
Christian readings. Instead, she embodies curiosity, perception, and relational
consciousness. Her presence is fundamental not because she initiates “sin,” but
because she mediates Adam’s entry into symbolic and emotional complexity. In
this sense, Eve functions less as a theological wrongdoer and more as a
catalyst for human subjectivity.
The
snake episode can also be read psychoanalytically. Eve’s fascination with the
serpent represents the emergence of desire toward something external and
enigmatic. Adam’s consumption of the snake symbolizes an attempt to internalize
and master the object of desire. Yet, according to Lacan (1977), desire can
never be fully satisfied because it is structured by absence.
The
story repeatedly emphasizes uncertainty, fear, and incompleteness. Adam and Eve
do not achieve stable fulfillment; instead, they become increasingly aware of
danger, vulnerability, and separation. These experiences correspond to Lacan’s
notion of the Real, that which resists full symbolization.
The
discovery and control of fire further reinforce humanity’s entrance into the
Symbolic order:
“Guardaram cuidadosamente a
chama...”
(“They carefully preserved the flame...”)
Fire
symbolizes technological mediation between humanity and nature. It transforms
the environment but also distances humans from direct immediacy. Through fire,
Adam and Eve become creators of culture rather than passive inhabitants of
nature. The culmination of this process appears in the narrator’s ironic
conclusion:
“Já eram muito humanos.”
(“They were already very human.”)
This
sentence encapsulates the tragedy of consciousness. To become “very human”
means:
- to desire endlessly,
- to experience fear,
- to dominate and destroy,
- to construct meanings, and
- to become alienated from primordial unity.
In
Lacanian terms, the true “fall” is not moral but ontological: the entrance into
subjectivity itself.
Synthesis: Humanity as
Conflict and Construction
When
read together, Darwinian, Pasolinian, and Lacanian perspectives reveal the
extraordinary complexity of Queirós’s narrative. Each framework emphasizes a
different dimension of humanity:
|
· |
Darwin
explains humanity biologically through adaptation and struggle. |
|
· |
Pasolini
exposes the ideological construction of myth and morality. |
|
· |
Lacan
explores the psychological fragmentation underlying subjectivity. |
Yet
these perspectives converge in portraying humanity as fundamentally unstable.
Adam and Eve are neither innocent biblical archetypes nor triumphant
evolutionary heroes. They are beings suspended between instinct and
consciousness, nature and culture, fulfillment and lack.
The
story’s irony lies precisely in this ambiguity. Humanity emerges not through
divine perfection but through conflict, violence, and uncertainty. The paradise
of the narrative is therefore deeply paradoxical: it is both origin and exile. Queirós
transforms Genesis into a modern myth of becoming. Consciousness itself becomes
the decisive event, not a gift from God, but a painful awakening into
complexity.
Story
Mapping (Acuña Solano, 2026)
Some
literary reflective journaling regarding Adão e Eva no Paraíso
|
1. Life in the Tree
(Pre-awareness) ·
Action: Adam lives like an ape, fully integrated into
nature. ·
Implied meaning: No sense of self. Pure instinct. → Pre-subject
state (before consciousness). |
2. Climbing Down the
Tree ·
Action: Adam descends to the ground. ·
Implied meaning: Break from instinctual security; first
separation from nature. → Beginning of
individuation. |
|
3. Standing Upright ·
Action: He assumes a vertical posture. ·
Implied meaning: Physical transformation mirrors
psychological elevation. → Toward human
identity (body precedes mind). |
4. Staring at the
Horizon ·
Action: He looks outward into the distance. ·
Implied meaning: Awareness of space, future, and
“otherness.” → First sign of
reflection and projection. |
|
5. Pausing /
Hesitating ·
Action: He stops and lingers in uncertainty. ·
Implied meaning: Emergence of thought interrupts
instinct. → Consciousness
creates doubt. |
6. Awareness of Self ·
Action: He begins to perceive himself as distinct. ·
Implied meaning: Birth of the “I.” → Entry into
subjectivity (what Jacques Lacan would call the formation of the subject).
|
|
7. Perception of the
Environment as “Other” ·
Action: Nature is no longer an extension of him. ·
Implied meaning: Division between subject and world. → Loss of unity
with nature. |
8. First Desire /
Lack ·
Action: He wants, seeks, or reaches beyond immediate
needs. ·
Implied meaning: Desire replaces instinct. → Human condition
begins (structured by lack). |
|
9. Emotional
Emergence (Fear, Curiosity) ·
Action: He reacts not just physically, but emotionally. ·
Implied meaning: Inner life develops. → Psychological
complexity. |
10. Full Awakening
(28 de Outubro) ·
Action: The narrator marks the moment as the “date” of
awakening. ·
Implied meaning: Humanity is narrativized and
symbolically fixed. → The birth of
“man” as a conscious, historical being. |
|
11. Encounter with
Eve Action: Adam meets Eve as
another being similar yet different. ·
Implied meaning: Recognition of the Other. → Human identity
becomes relational, not isolated. |
12. Mutual
Observation ·
Action: They look at each other with curiosity. ·
Implied meaning: Awareness of difference (especially
sexual difference). → Beginning of
attraction and comparison. |
|
13. Emergence of
Desire ·
Action: They feel drawn to one another. ·
Implied meaning: Desire goes beyond survival; it becomes
symbolic and emotional. → Foundation of
human relationships. |
14. Eve’s Encounter
with the Snake ·
Action: Eve interacts with the snake; it draws her
attention (curiosity rather than moral temptation). ·
Implied meaning: Curiosity replaces sin; knowledge is
exploratory, not forbidden. → Shift from
instinct to cognitive engagement with the environment. |
|
15. Adam Eats the
Snake ·
Action: Instead of being tempted, Adam captures and eats
the snake. ·
Implied meaning: Radical inversion of Genesis: o
The snake is no longer a tempter but prey. o
Knowledge is not transmitted symbolically—it is
incorporated physically. → Human dominance
over nature begins. |
16. First Social Bond ·
Action: They remain together instead of acting
independently. ·
Implied meaning: Formation of companionship. → Birth of
proto-society. |
|
17. Discovery /
Control of Fire ·
Action: They encounter and begin to use fire. ·
Implied meaning: Transition from passive beings to agents
who transform nature. → Technology as a
marker of humanity. |
18. Reaction to Fire ·
Action: Fear turns into fascination and control. ·
Implied meaning: Humans reinterpret danger into utility. → Intelligence
reshapes instinct. |
|
19. Confrontation
with the Bear ·
Action: They face a threatening animal (the bear). ·
Implied meaning: Awareness of mortality and external
danger. → Conflict
introduces survival strategy. |
20. Killing of the
Bear ·
Action: They manage to kill it (through cooperation
and/or tools). ·
Implied meaning: Humans assert dominance over nature. → Violence becomes
instrumental and conscious. |
|
21. Aftermath of the
Kill ·
Action: They process what they have done. ·
Implied meaning: Emergence of reflection, possibly pride
or proto-ethics. → Violence is no
longer instinctive; it is meaningful. |
22. Consolidation of
Cooperation ·
Action: Adam and Eve act as a unit. ·
Implied meaning: Shared goals and interdependence. → Foundation of
social organization. |
|
23. Habit Formation ·
Action: Repeated behaviors (fire use, cooperation,
protection). ·
Implied meaning: Culture begins to replace pure instinct.
→ From survival to
patterned living. |
24. Emotional and
Cognitive Complexity ·
Action: They exhibit curiosity, fear, attachment, and
intention. ·
Implied meaning: Inner life becomes structured and
layered. → Full
psychological emergence. |
|
25. Distance from
Nature ·
Action: Nature is no longer “home” but something to
manage. ·
Implied meaning: Irreversible separation from original
unity. → The true “fall”
is existential, not religious. |
26. “Very Human”
Condition (Narrator’s Conclusion) ·
Action: The narrator affirms their fully human state. ·
Implied meaning: Humanity is defined by: o
consciousness o
desire o
cooperation o
violence o
tool use o
symbolic thinking → To be human is
to live in tension: between instinct and reflection, nature and culture. |
Conclusion
Adão e
Eva no Paraíso stands as one of the most intellectually
daring reinterpretations of Genesis in modern literature. Through irony,
scientific discourse, and philosophical reflection, Eça de Queirós dismantles
traditional narratives of human origins and replaces them with a vision
grounded in evolution, desire, and existential uncertainty.
A
Darwinian reading reveals the story’s emphasis on adaptation, material
struggle, and biological emergence. A Pasolinian reading uncovers its critique
of myth, ideology, and bourgeois morality. A Lacanian reading exposes the
psychological drama of subject formation and alienation.
Together,
these perspectives demonstrate that Queirós’s Adam and Eve are not merely the
first humans in a biblical sense. They are the first modern subjects: conscious
beings defined by contradiction, incompleteness, and the endless search for
meaning.
San
José, Costa Rica
Friday,
May 15, 2026
📚 References
Acuña Solano, J. (2026). Adão e Eva no Paraíso’s literary notes on
the structure of the story. Unpublished reflective journaling.
Darwin, C. (1859). On the origin of species.
London: John Murray.
http://darwin-online.org.uk
Lacan, J. (1977). Écrits: A selection. Norton.
http://www.lacan.com
Pasolini, P. P.
(1972). Empirismo eretico. Garzanti.
https://monoskop.org/Pier_Paolo_Pasolini
Mayr, E. (2001). What evolution is.
Basic Books.
https://books.google.com
Dixon, P. (2016). Adam and Eve according to
Eça and Machado.
http://dx.doi.org/10.14195/2183-847X_6_7
Rodrigues,
J. B., Morgado, E. M. G., Pereira, L. C., & Silva, L. L. F. (2017).
Adão e Eva no Paraíso: A força dominadora do símbolo.
http://dx.doi.org/10.19177/rcc.12022017315-331
Queirós,
E. de. (1897/2021). Adão e Eva no Paraíso. Project Gutenberg.
https://www.gutenberg.org/ebooks/66626
Silva, F. M. (2017). The figure of Eve in
Eça de Queirós.
https://www.todasasmusas.com.br/15Fabio_Mario.pdf
Discussion
Questions (Advanced Literary Analysis)
|
Darwinian
Perspective ·
How does Adam’s descent from the tree
symbolize evolutionary development rather than divine creation? ·
In what ways does the environment
contradict the idea of a harmonious Eden? ·
What is the significance of Adam eating
the snake instead of being tempted by it? |
Pasolinian
Perspective ·
How does Queirós reinterpret the myth of
Genesis to critique religious ideology? ·
In what ways does the story expose the
fragility of moral systems associated with bourgeois society? ·
How does violence (e.g., killing the
bear) function as a critique of “civilized” values? |
|
Lacanian
Perspective ·
At what moment does Adam become a
“subject” rather than a biological being? ·
How does Eve function as the “Other” in
the construction of identity? ·
How does desire emerge, and why can it
never be fully satisfied? |
Symbolic
and Structural Questions ·
Why is the date “28 de Outubro”
significant in structuring the narrative? ·
How does the use of precise time parody
scientific discourse? ·
What does it mean that the narrator
claims they are now “very human”? |
|
Interpretive
/ Critical Thinking ·
Is this “Paradise” truly a paradise? Why
or why not? ·
Does the story suggest that becoming
human is a gain, a loss, or both? ·
How does Queirós balance irony and
seriousness in his critique of human origins? |
|
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From Instinct to Subjectivity - A Darwinian, Pasolinian, And Lacanian Reading of Adão e Eva No Paraíso by Jonathan Acuña
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