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DELUSION, med. jurisp. A diseased state of the mind, in which persons believe things to exist, which exist only, or in the degree they are conceived of only in their own imaginations, with a persuasion so fixed and firm, that neither evidence nor argument can convince them to the contrary.
     2. The individual is, of course, insane. For example, should a parent unjustly persist without the least ground in attributing to his daughter a course of vice, and use her with uniform unkindness, there not being the slightest pretence or color of reason for the supposition, a just inference of insanity, or delusion, would arise in the minds of a jury: because a supposition long entertained and persisted in, after argument to the contrary, and against the natural affections of a parent, suggests that he must labor under some morbid mental delusion. 3 Addams' R. 90, 91; Id. 180; Hagg. R. 27 and see Dr. Connolly's Inquiry into Insanity, 384; Ray, Med. Jur. Prel. Views., Sec. 20, p. 41, and Sec. 22, p. 47; 3 Addams, R. 79; 1 Litt. R. 371 Annales d'Hygiene Publique, tom. 3, p. 370; 8 Watts, 70; 13 Ves. 89; 1 Pow. Dev. by Jarman, 130, note Shelf. on Lun. 296; 2 Bouv. Inst. n. 2104-10.

A Law Dictionary, Adapted to the Constitution and Laws of the United States. By John Bouvier. Published 1856.
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As Roberto Harari states in his discussion of Lacan's seminar, "anxiety irrupt[s] when the object a is on the verge of falling away" (231), and furthermore he suggests that for Lacan it is when the relationship between the subject and the objet a begins to unravel that anxiety comes to bear; it is when the disconnected relationship between the objet a and the Other is brought to light and the subject's own relationship to the Other (which has been delusively fashioned on the objet a) is in doubt.
His closest human tie seems to be with Kurtz, from whom he is thrice removed--never having met him, delusively idolizing him ("Oh, he will go far, very far"), and arguably lying to him ("[T]ell him from me that everything here ...
Samsara is the relative, phenomenal world as usually experienced, which is delusively understood to consist of a collection of discrete objects (including 'me') that interact causally in space and time.
Moreover, social historians entering into ethnological considerations of how something happens and of the ways in which the past penetrates the present need to acquire more sensitivity to how a new, official culture--the Roman Church, for example--can over-optimistically or even delusively pronounce the end of what preceded it, indeed, continuing to do so, repeatedly, across the Christian centuries.