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Judith Kestenberg conducted extensive research into child victims of Nazi persecution. She sought not only to understand the psychological effects of the traumatic experiences and persecution experienced by those children but also to understand the psychological processes behind Nazi ideology and behavior. The objective of this article is to present some of her hypotheses about how Nazi ideology acted on both the victims’ and the Germans’ superegos, as well as to address her conception of the psychological motivations for Nazism. The author claims that Nazism managed to invade the superegos of both Germans and some of the victims, which meant that, in the case of the latter, the persecution continued, even after the end of the Nazi regime. She also states that the children of Nazis were also victims of this regime, whose ultimate motivation would be the Germans’ impulse to kill their own children.

Starting from the distinction between “ideal ego”, “ego-ideal” and “superego” structured from the Imaginary-Symbolic-Real triad made by Lacan, this study investigates how is possible to distinguish the a-sexual social space from the domain of libidinally-cathexed interactions. Through the analysis of Balibar’s, Miller’s, Schuster’s and Hägglund’s ideas, paths and strategies are defined to analyze the existing dynamics between symbolic power, law and superego. What emerges is the reconstruction of a new subjectivity which is capable, at the same time, to overcome the jouissance-superego dynamic at the basis of Lacanian reflection and face the challenges of contemporary post-humanism. Therefore, what subject stands for is the inhuman core of being-human, what Hegel called selfrelating negativity, what Freud called death drive. The text proposes, in short, how the Subject is what is in a human being more than human, the immortality of the deathdrive which makes it a living dead, something that insists beyond the cycle of life and death.

Özünde insanın anlamaya ve açıklamaya çalıştığı benliğini, bilim adamları ve sanatçılar, çoğu zaman farklı kavramları kullanarak aynı şekilde izah eder. Divan şairleri ise kadim bilgiler, öğretiler, inançlarla şekillenen söylemlerini -başka çağ ve coğrafyalarda bambaşka adlandırılmış olsa da- insana dair temel özellikleri esas almak sureti ile evrensel biçimde işlemişlerdir. Nitekim farklı disiplinlerin alanyazınından istifade edilerek yapılacak tahliller, klasik Türk şiirinin mantık ve evrensellik çerçevesi ile kuşatılmış bir bütünlük olduğunu göstermesi açısından önem arz etmektedir. Psikoloji bilimi ve psikanaliz çalışmaları da bu noktada klasik şiirlerde anlatılan insanı farklı bir bakış açısıyla değerlendirebilme açısından çeşitli imkânlar sunmaktadır. Psikanalizle ilgili önemli çalışmalara imza atan Freud, yapısal kişilik kuramı ile insan duygu ve davranışlarının id, ego, süperego diye adlandırdığı zihinsel yapıların etkileri sonucunda ortaya çıktığını ifade eder. Bu kuramla bilinçdışı istekler, dürtüler ve haz ilkesine bağlı hareket eden bir yapı olarak id, gerçeklikle bağlantı kurmaya çalışan, bilinçli denge mekanizması ego ve geleneksel değerlerin ve ideallerin içsel temsilcisi süperego (üstbenlik) sistematize edilerek açıklanır. İdin ahlak dışı istekleri ile süperegonun mükemmelliğe ulaşmaya çalışan ahlakî ve vicdanî yönü arasında benlik işlevlerini yerine getirmeye çalışan egonun, dürtüler üzerinde egemenlik kurma ve diğer taraftan da id, süperego ile gerçekliği bağdaştırma çabasına değinilir. Gelenekte ise benliğin parçaları olarak ifade edilebilecek id, ego ve süperegonun özellikle tasavvufi şiirlerde belirginleşen nefs, akıl ve gönül/kalp kavramları ile zikredildiği söylenebilir. Klasik Türk şiirinde dünyevî zevklerin peşinden giden, insanın var olma amacı ile uyuşamayan, mantıksız içgüdüleri kovalayan nefs, bu özellikleri ile aşağılanan ve eleştirilen bir unsur olarak karşımıza çıkar. Kendi istekleri doğrultusunda harekete geçen ve İlahî gerçekliğin farkında olmayan nefse karşı kalp/gönül ise insan-ı kâmil olma idealini gerçekleştirmeye çalıştığından doğru ve yanlışı özellikle tasavvufî öğretiler çerçevesinde belirleyen manevi bir yapı olarak takdim edilir. Diğer taraftan akıl, nefsin dürtülerini bastırmak, onun haz ilkesine karşı gerçeklik ilkesini devreye sokmak durumundadır. Ancak aklın, gönlün isteklerini de çevresel koşullar gereğince denetleyip düzenlemesi gerekmektedir. Bu noktada genellikle gönlün yanında tarafını alan divan şairleri gönlün arzuları üzerinde egemenlik kurmaya çalışan aklın karşısında bir konum alır. Onu gerçek anlamı bulma konusunda eksik ve aciz olarak tanımlar. Şairler, genel olarak akıl engelini aradan çıkarıp nefsi de saf dışı bırakmak sureti ile yalnızca gönülle hemhal olma isteklerini sıklıkla vurgular. Şairin iç dünyasına, insana ve hayata bakış açısına dair bilinçli veya bilinçaltı düzeyde çeşitli ipuçları sunan nefs, akıl, gönül ve onlarla bağıntılı kullanılan imgelerin id, ego ve süperego ile örtüşen anlam çerçevesini tespit, bu makalenin amacını oluşturmaktadır. Bu doğrultuda Freud’un teorik saptamaları esas alınarak Fuzûlî Divanı’ndaki nefs, akıl, gönül, kalp odağında çeşitli anlatım hususiyetleri ve kavramlar ele alınmış; yorumlanmaya çalışılmıştır. Fuzûlî’nin, özellikle tasavvufî fikirlerinin yansıması olan anlatımlarında, nefsin hoş karşılanamayacak isteklerini, aklın ise iyi ile kötüyü ayırt etme vasfını ön plana çıkardığı görülmektedir. Ancak sorgulayan ve engel çıkaran akla karşılık şair, mutlak güzelliğin tecelli aynası olan gönlün değerlerini öncelemiş; gönlü manevî ve ulvî bir konuma yerleştirmiştir. Çalışmamızda nefs, aklı, kalp ve gönül kavramlarının Fuzûlî Divanı’nda hangi bağlamlarda kullanıldığını belirlerken içerik analizi yöntemi kullanılmıştır. Söz konusu bu kavramlar, divanda fişleme yöntemi ile tasnif edildikten sonra, manzumelerin teması çerçevesinde şairin kavramlara yüklemiş olduğu anlamlar üzerinden genel bir değerlendirmeye gidilmiştir.

This article makes an explorative journey into the concepts of mind as explained in the Indian philosophical traditions and Western psychology. The article explains about knowledge domains in the traditions and their distinctive features, different connotations and denotations of mind, and the different methods being used in explaining mind. Yet, they may not appear to be opposed or conflicting in nature. The article elaborates on the concepts such as mind (manas) and mind apparatus (citta) in Indian philosophical traditions and compares with the traditional Western psychology where the primary emphasis is given to the mind. The article indicates that in the Indian philosophical tradition, mind helps in knowing consciousness, whereas in the Western paradigm, mind becomes the subject as well as the object of knowing. Knowing gives an understanding of the truth and could lead to realization. In the Eastern tradition, knowing becomes a being and becoming. This knowledge of the self (ātman) helps the individual in attaining happiness (sukha) and welfare (abhyudaya) in this world and realization of the supreme reality (Brahman) leading to liberation (mokṣa). Thus, knowing and understanding about consciousness become complementary in both the traditions.

This paper describes the relationship between technics and desire in light of Bernard Stiegler’s new critique of political economy. The starting point for the analysis is Stiegler’s critique of the reinterpretation of Freud’s legacy by Herbert Marcuse in Eros and Civilization. The context of the analysis is the ongoing mutation of consumer capitalism into computational capitalism—one in which automated calculation systems are used to control all forms of mental and affective human activity. Digital automatization, I argue, encourages a different view of what Marcuse called “the automatization of the superego.” It also requires us to rethink to what extent desire is conditioned techno-logically beyond the limits of Marcuse’s critique of Freud, capitalism and technology. The article pays special attention to Stiegler’s reinterpretation of the theory of sublimation in relation to contemporary capitalism and its technological infrastructure (from television to digital platforms). It is also an attempt to include the question concerning technology in psychoanalytic thinking.

This research examines domestic violence in the familial context with a special reference to the female gender as explored in Ikechukwu Asika’s Tamara. The study investigates variegated forms of violence related to the home such as verbal abuse, confinement, inequality, discrimination and sexism in the selected novel. The premises of this paper are that feminist concepts are relevant in discussing wholesome denigrating female experiences, and that considering the psychological implication of circumstances/behaviour, the application of Freudian psychoanalysis is essential. The study has discovered that domestic violence in the familial context breeds narcissism, a certain neurotic consequence that encourages vices which could lead to a total breakdown of self or cessation of life. The male-authored view adopts the feminist concept of negotiating spaces to accommodate oppressors—an African mentality structured under patriarchy.

This essay argues that the renovation of a discourse of shame in late capitalist society requires revisiting the conventional Freudian literature on shame from a Lacanian point of view. The argument holds that shame is a subjective manifestation of a complex dialectics between the ego-ideal and the superego. The essay extends the Lacanian notion that shame is felt in relation to an “Other prior to the Other”. Under the dialectical pressure of the ego-ideal, the superego, it is argued, plays a paradoxical but ineliminable role in the production of shame. In the concluding parts of the essay, I tease out the radical socio-political consequences of a renovated Lacanian discourse of shame. Correlated to the death drive, shame offers an escape from the capitalist symbolic order’s predeterminations and pre-assigned identifications. As such, shame is designated not only as the telos of psychoanalysis, but also as the original and originary ethical relation.

This essay argues that the renovation of a discourse of shame in late capitalist society requires revisiting the conventional Freudian literature on shame from a Lacanian point of view. The argument holds that shame is a subjective manifestation of a complex dialectics between the ego-ideal and the superego. The essay extends the Lacanian notion that shame is felt in relation to an “Other prior to the Other”. Under the dialectical pressure of the ego-ideal, the superego, it is argued, plays a paradoxical but ineliminable role in the production of shame. In the concluding parts of the essay, I tease out the radical socio-political consequences of a renovated Lacanian discourse of shame. Correlated to the death drive, shame offers an escape from the capitalist symbolic order’s predeterminations and pre-assigned identifications. As such, shame is designated not only as the telos of psychoanalysis, but also as the original and originary ethical relation.

This study aims to reveal the character of one of the main characters, Honami in the Holy Mother novel. The data source in this study is the Holy Mother novel wrote by Japanese author Akiyoshi Rikako,which has been published in Indonesia in 2016. The technique used for data collection in this study is library techniques. The method usedin conducting this research was the psychoanalysis method which was first put forward by Sigmund Freud. The results showed that based on psychoanalytic studies, the main character of the novel,a woman namedHonami, showed that the Id aspectinfluences all of herthoughts and actions. This was triggered by various events, namely herown misfortune which had many miscarriages and had a disease that made it difficult for herto get pregnant, and Kaoru's existence that changed herlife to became more meaningful. The emergence of fear and concern for her daughter because of the successive killings that struck a small child in the city where she lived, making her falsify and obscure the fact that Makoto, wascommitted murder to protect her daughter. The results also showed thatthe personality of the main character, Honami, is dominated by an element of the Egopersonality that defeats the Superego.

O presente trabalho tem o escopo de realizar uma comparação dos raciocínios que levaram à cunhagem de dois conceitos próximos: a Má Consciência, conforme descrita na obra Genealogia da Moral, de Friedrich Nietzsche; e o Supereu de Sigmund Freud, levando em conta sua obra Mal-Estar da Civilização (Cultura). Um dos elementos de aproximação entre os dois autores é o seguinte raciocínio: por conta de uma instância exterior a si mesmo, o homem desenvolveria uma tendência interior à autocontenção e à autoflagelação. Esta tendência seria uma propriedade adoecedora, contra a qual Nietzsche e Freud se sublevam. Em Nietzsche, esta autocensura é a má consciência: um sentimento de culpa que se abate sobre os homens pelo fato deles quererem exercer a sua força. O prazer instintual, animalesco e humano, uma vez amordaçado pelas leis da comunidade, pela responsabilidade, termina resultando na má consciência. Em Freud, o sujeito deve, em função do benefício da vida comunitária, moderar suas ambições de fruição do prazer. Ou seja, uma contenção que inicialmente era exterior e social, é internalizada e passa a compor a estrutura da mente do sujeito em questão.

This research paper focuses on exploring the id in Hemingway’s The Sun Also Rises (1926). From Freudian prospective, id, ego and superego are three parts of human psyche or mind. The id or pleasure principle is dominant throughout the novel. The instinctive and impulsive urges of the id ruin the ego and superego of the characters. As the characters strive to forget the traumatic past of the war, they indulge in excessive pleasure as free sex and excessive alcoholism. The deep trauma of war rooted in the unconscious of the characters, makes their lives like a hell. Consequently, the id strives for gratification and pleasure for removing the trauma from their minds. Brett, who is the heroine of the novel, falls to the urges of the id blindly. She recklessly indulges in free sex and excessive drinking. Similarly, Jake, Mike, Bill and Count always seek excessive pleasure in drinking. The characters search for pleasure is the unconscious urge for life instinct and psychic energy. The dominant id suppresses ego and superego as a result it creates neurotic anxieties in the characters.

This review tracks the development of Herbert Rosenfeld's (1910–1986) work on the psychoanalytic concept, narcissism. The author conceptualizes the scope of this work in Darwinian terms to emphasize the extraordinarily fertile theoretical and clinical material produced by Rosenfeld, which is linked in the text to several other contemporary Kleinian psychoanalysts. The beginning of his lifelong work is examined as “Origins,” the development itself as “Evolution” and at the end of his life, the shifts in his theoretical stance is looked at as “Metamorphosis.” Clinical material is used to illustrate the core concept of narcissism as a defence against separateness.

All conclusions about some psychological characteristics or content must derive from relations of social, or better yet, epochal changes and structure they create. General agreement - admittedly biased and without access to a constant fact which is not close to any transitional movements - that the times are unstable - does not end with a precise understanding of how much would that instability reflect on the formation of a stable character. It could be said that this particular level of structuration, which connects 'the external' and 'the internal', is consistently absent in most theories. This especially applies to our central self, our consciousness, the authoritative part of us that sets standards and has been wrongly equated with universal truths, general principles and something that is considered to be common to all people. All complexity of formation of the super­ego, as the lastly formed instance that is also responsible for the sense of duty or the sense of moral obligation, has always been a result of the current form of structuration and has always been realized, more or less, as a distorted memory of certain, quite determined, events that a subject was overwhelmed with. If we listen to our own tendencies toward instability, we will not fall into the trap which is often present when describing ourselves, i.e. the belief that we have 'a real self', common to all human beings, whose requests are more important than requests of all others. However, outside of dynamic psychology, it would be difficult to understand how Lacan's 'split entity' could ever have 'a real self' whose requests are, especially concerning morality, more important than all other requests. Human nature has most easily been introduced into the norm by those ideals that had insisted on denial, and are located in the ego ideal. When 'ideals' moved, usually behind a screen of freedom and urge for individualization, the pleasure returned to nature in the form of ego ideals that knew the answer to the question, 'What is good for a man's life?' It is, as a reality principle, located in egocentric context, but no longer as an individual excess, but rather as a general, universal truth. Individualism, as the supreme value, has allowed different people to keep different views on what is a good life. While the ego ideal extolled people to make a compromise in which, of course, they had to forgo nature for the sake of culture, ideal ego approves all bypasses of the law if it is good for the subject. It could almost be said that the system of ego ideal, which is valued less and less, makes values as they are. There is no degradation whatsoever because cancelling of differences and boundaries leads to uniformity where the difference between the right and wrong is reduced to personal good. 'An inner voice' that dictates duties to the subject and indicates where good and evil are in opposition as pure or impure, was suspended. Ideal ego is not an ally of the law because it does not care for the subject's well-being. Unlike it, the ego ideal was giving satisfaction by its realization. No matter how strange it might seem, the highest value in a man (moral values) is most deeply associated with the lowest, with his pure nature. Therefore, it is difficult, if not impossible, to answer the question, 'What is my true self?' to a man who wonders what it is human nature. For psychoanalysis, it is hard to accept that naive 'clear understanding of self' and own values, which starts from Plato. And that was particularly difficult when, instead of compensated narcissism in the ego ideal, he continued his life in the ideal ego.

With the transition from a one-person psychology of instinctual needs to a two-person psychology of relational needs, the metapsychological focus tends to shift from instinct theory to emotion motivation and systems theory, and, accordingly, familiar concepts have to be rethought. In this article, the superego is reconceptualized as a psychic regulation system for self-evaluation, comprising the capacity for empathy, the proneness to experience self-conscious emotions, such as shame, pride, and guilt, and the capacity for moral reasoning. This new conceptualization provides useful tools for addressing the actual functioning of the conscience in clinical psychoanalysis. Affective neuropsychoanalysis can make important contributions to this rethinking of the superego. It also brings clinical practice and psychoanalytic metapsychology closer to empirical research beyond the scope of clinical psychoanalysis. The new model offers ample opportunities for integrating affective neuroscience into the functioning of the conscience.

This paper focuses on studying and elucidating Lacan's conception of superego in the period of his Antecedents, corresponding to the years 1932-1952, defined in terms of subjectivation of kakon, which implies an articulation between the economy of jouissance and what belongs to the order of being.

Este artigo tem o objetivo de discutir sobre os conceitos de narcisismo primário e secundário seguindo o percurso de Freud a partir de 1910 e no importante trabalho de 1914: “Sobre o narcisismo – uma introdução”. Após esta discussão, a autora apresenta, dentro do referencial freudiano, a correlação entre o narcisismo e a melancolia, enfatizando principalmente, a gênese e os sintomas desta patologia. A autora faz também um percurso sobre o conceito de narcisismo, utilizando os entendimentos de Laplanche e outros autores que contribuem com proposições clínicas. Além disso, busca discutir, a partir das postulações freudianas em “Luto e melancolia” (1917[1915]) a respeito da movimentação do objeto dentro do ego, o conflito entre ego e superego, os prejuízos quanto a desidealização do ego, a identificação peculiar a esta patologia e o conflito entre pulsão de vida e pulsão de morte. A fim de enriquecer a discussão, a autora apresenta a respeito da acídia, como característica desta neurose narcísica. Para concluir o estudo, a autora apresenta algumas contribuições de autores que escrevem a respeito da clínica da melancolia, buscando enfatizar que o tratamento psicanalítico da melancolia reside no trabalho para que o ego possa voltar a ser investido narcisicamente a fim de criar defesas contra o superego sádico.

This paper is part of the research "On Excess and Its Regulation. Reflections from Psychoanalysis and Philosophy”, carried out by the Psicoanálisis, Sujeto y Sociedad [Psychoanalysis, Subject and Society] research group, University of Antioquia, Colombia. Kant's theory of desire –named by him as "faculty of desire"– and Sigmund Freud's "experience of satisfaction" are here compared. These are two approaches to desire, the former coming from Philosophy, the latter from clinic. In relation to language, Jacques Lacan's logic of signifier is here presented together with the consequence of the emergence of an unconscious subject –subject considered by Lacan as a response of the Real. In relation to morals, the theory of superego and guilt is presented as a genesis of the Freudian morals.

O trabalho propõe-se levantar uma série de semelhanças e disparidades entre a colocação de Kant e de Freud da capacidade da razão para se tornar o principal motor da ação humana. Primeiramente, atentaremos para o funcionamento das paixões como modulações do desejo que impedem qualquer avaliação equânime dos meios e do propósito do sujeito, chegando a suplantar inteiramente a função da razão. Em segundo lugar, nos concentraremos no caso da vingança como espaço de observação do modo de operar da paixão frente ao legítimo apetite de justiça. Finalmente, confrontaremos as estratégias de explicação de Kant e Freud sobre o processo mediante o qual a razão estabelece um governo duradouro sobre os sentidos, com o intuito de submeter à revisão a estendida tese segundo a qual o superego freudiano coincidiria inteiramente com o modelo kantiano da razão prática. A parte final do artigo sustenta que a racionalidade prática em Kant contém meios suficientes para denunciar no superego o exercício de um dogmatismo moral, que não se condiz com os alvos da Ilustração.

O presente artigo se propõe a discutir o sofrimento psíquico e o papel exercido pela projeção na paranoia. Ele questiona a relação estabelecida por Freud entre paranoia e homossexualidade e traz à tona a questão dos enclaves psicóticos ligados a mensagens parentais, que assumem a forma de injunções paradoxais e não se prestam a uma retomada ativa e simbolizante por parte da criança. Enclaves que tendem a se enquistar no plano do superego, impedindo a evolução deste para o nível edipiano e produzindo um curto-circuito na estruturação da tópica psíquica, uma vez que parte deste superego passa a ocupar um espaço intermediário entre o eu e o mundo externo e a propiciar um tipo de projeção diferente do descrito por Freud, que é próprio do universo psicótico e do grau de certeza que acompanha as produções delirantes subjacentes.Este artículo propone discutir el sufrimiento psíquico y la función ejercida por la proyección en la paranoia. Se cuestiona la relación establecida por Freud entre paranoia y homosexualidad y plantea la cuestión de los enclaves psicóticos asociados a mensajes parentales, que asumen la forma de imposiciones paradójicas y no se prestan a una retomada activa y simbolizante por parte del niño. Enclaves que tienden a enquistarse en el plano del superyó, impidiendo su evolución para el nivel edipiano y produciendo un cortocircuito en la estructuración de la tópica psíquica una vez que una parte de este superyó pasa a ocupar un espacio intermedio entre el yo y el mundo externo y a proporcionar un tipo de proyección diferente de lo descripto por Freud, que es proprio del universo psicótico y del grado de seguridad que acompaña las producciones delirantes subyacentes.The aim of this paper is to discuss psychological suffering and the role of projection in paranoid states. It criticizes the relationship established by Freud between paranoid states and homosexuality, and brings about the question of psychotic enclaves linked to parental messages that manifest themselves as paradoxes and do not allow the child to actively symbolize these contents. These enclaves tend to install themselves at the level of the superego, preventing the superego from evolving to the Oedipian level. This produces a short circuit in the psychological topic structure, as the superego occupies an intermediary space between the ego and the external world, and the result is the coming into existence of projection in different terms than those described by Freud. Those projections can be thought of as something specific to the psychotic universe and relate to the degree of certainty that accompanies delusions lived by the individual in that state.

The paper considers the issue of moral motivation in light of recent construals and accounts of Freud’s views. It attempts to show the merits of taking some Freudian claims, especially those concerning the development of superego, as giving a plausible naturalistic picture of dynamic process of assimilation of Kantian categorical imperative. In the course of this attempt the views of such philosophers as R. Wollheim, J. Lear, and D. Velleman are being invoked and discussed.

Freud has an important place in the history of psychology; he is Also a psychologist who founded the school of psychoanalysis. However, some criticisms were directed towards his opinions on psychology and religion In this paper, we firstly tried to exemine his opinions concerning with psychology and religion. After that some of the criticisms and remarks on his ideas were taken into account

Es el objetivo del siguiente trabajo realizar una lectura psicoanalítica de los aportes de Emile Durkheim al entendimiento de la crisis de los lazos sociales producto de la "sociedad industrial", centrándonos en las nociones de "anomia" y "mal de lo infinito"que dicho autor utilizara para dar cuenta del descontento del hombre en la sociedad de tales características. Sostenemos la vigencia de su pensamiento en el acercamiento a lo actual y realizamos un retorno a dicho autor mediante conceptualizaciones freudianas y lacanianas. Desde Freud, se aborda la perspectiva propuesta en relación al malestar en la cultura y la imposibilidad del hombre para llevar a cabo el programa del principio del placer. Desde Lacan, se trabaja la noción de Superyó en tanto imperativo de goce , la resignificación del concepto de castración y la cuestión de la femeneidad. Esta última trabajada por los tres autores mencionados como excepción a la ley universal.The aim of the following paper is to make a psychoanalytical approach to the contributions of Emile Durkheim to the understanding of the social relationship crisis produced by the "industrial society", highlighting the notions of "anomy" and "infinite evil" which that author used to show the discontent of the man in a society with those characteristics. His standing thought is supported as a way of approaching the present time and a return to the ideas of the author is made through concepts from Freud and Lacan. From Freud, the perspective proposed in connection to the cultural malaise is studied as well as the impossibility of the man to carry out the pleasure principle programme. From Lacan, the notion of the Superego as an imperative of enjoyment, the reappraisal of the concept of castration and the femineity matter are considered. This last issue has been elaborated by the three authors mentioned as an exception to the universal law.

The phenomenon of love expresses a strong emotional feeling in the collective human unconscious that Jung has studied as a prominent archetype in his School of Analytic Psychology. Meanwhile, the Persian lyrical literature, especially Layla and Majnun, are a vast arena of the unconscious effects of the ancient love pattern. It should be said that in this narration, majnun’s psyche exhibits the most emotional reactions caused by romance. In this research, using descriptive-analytical method in the science of psychoanalysis, the causes of neuroticism caused by the failure in love in majnun’s psyche and how it led to a supreme love has been investigated from Jung's point of view. Hence, it seems that the positive manifestations of "Anima and Animus" and the concept of "love at first sight" have been combined with the psychoanalytic symbols of implication, and created an intertwined body of unconscious emotions resulting from the phenomenon of love in the structure of the story and ultimately aroused the super ego and the superiority of this love.

El presente trabajo es parte de una investigación para el Doctorado de Psicología de la Universidad de Buenos Aires. El mismo apunta a esclarecer algunos aspectos de la relación del superyó con la ley, relación que tanto Freud como Lacan dejaron indicada como problemática. El concepto de estructura servirá como puente para situar la vinculación entre ambos. // This work is a part of an investigation for the Doctorate of Psychology at the University of Buenos Aires. It points to clarify some aspects of the relationship of the superego with the law, a relationship that both Freud and Lacan left indicated as problematic. The concept of structure will serve as a bridge to place the entailment between them.

Algunas mujeres feministas escuchadas en consulta, se encuentran con que hay un obstáculo subjetivo para ejercer los derechos que han conquistado, una investigación al respecto y publicada como libro: Feminidades, sacrificio y negociación en el tiempo de los derechos revela que más allá de los condicionamientos culturales del patriarcado, estas mujeres deben resolver un asunto con su superyó femenino para salir de este impasse. El presente artículo es una reflexión-síntesis de dicha investigación. // Some feminist women seen in consultation, find a subjective obstacles to the feminism conquest; one research about that matter and published as the book: Femininities, sacrifice and negotiation in the time of rights reveals that beyond the cultural conditioning of the patriarchy, these women have to solve an issue with their feminine superego to overcome this impasse. This article is a reflection-synthesis of such research.

This article arises from the evaluation of two definitions given by Lacan to the concept of the superego in the period between 1953 and 1958. Lacan explains the superego as an effect of the symbolic action over the subject. This paper is concerned with the definitions in which Lacan links the superego to the discourse: as an imposed discourse and interrupted discourse. // El presente artículo es un desarrollo surgido de la evaluación de dos definiciones que da Lacan del superyó, correspondientes al periodo 1953-1958, en el que Lacan sitúa el superyó como efecto de la acción de lo simbólico sobre el sujeto. Las definiciones que interesan a este trabajo son aquellas en las que Lacan articula el superyó al discurso: como discurso impuesto y como discurso interrumpido

É empreendido um exame dos debates contemporâneos sobre o entendimento da noção freudiana de supereu, valorizando a importância desta noção não apenas para a clínica psicanalítica, mas para uma teoria psicanalítica da cultura. Isso permite discriminar diferentes versões da articulação entre supereu e consciência moral, assim como entre o supereu e o ideal do eu. Os pontos de aproximação e de divergência entre o imperativo categórico kantiano e o supereu são discutidos.Contemporary debates about the Freudian notion of superego are focused, highlighting the importance of this notion regarding both psychoanalytic clinic and psychoanalytic theory of culture. Different versions of the relationship between superego and moral conscience, as well as between superego and ego ideal are identifyed. Points of convergence and divergence between the Kantian categorical imperative and the superego are discussed.