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This essay proposes that the conceptualization of the "sexual" in psychoanalysis must be studied in its polysemy and complexity. It aims to identify some problematic knots in Freud's and Lacan's work when claiming the relationship between sexuality and the unconscious. It examines Oedipus and the castration complex in Freud's, and the formulae of sexuation and the logic of not-all in Lacan's. Finally, it establishes some links between psychoanalysis and the thinking of authors such as Butler and Preciado, among others from the Ljubljana philosophical school, in order to argue that sexuality is an epistemic-political field of action that confronts the biopolitical and historicist approaches with the negative ontology. [ABSTRACT FROM AUTHOR]

El presente ensayo como objetivo introducir de forma panorámica al lector dentro del momento lógico de las Entrevistas preliminares (EP), trazando inicialmente un recorrido por los antecedentes freudianos, pasando por los cambios “técnicos” introducidos por la Ego-psychology. Las EP corresponden a la propuesta de Lacan para situar el diagnóstico estructural, la transferencia y la rectificación subjetiva. Se propone la necesidad de hacer existir lo inconsciente para el paciente, reconociendo el valor de las sus producciones y otorgándole un valor causal.

This paper explores the psychoanalytic concept of transference in the field of literary theory. We formulate the concept of transference from Jacques Lacan's teaching. Following this, we proceed to the reading of Thomas Pynchon's Slow Learner by considering whether this phenomenon is operational. We locate a symptom in/of our reading, problematize the literary transference, and argue that the unconscious is what does not cease to not write. We discuss that formulation and explore writing as sinthome. We conclude with the discussion on negative transference and open ourselves to the political importance of literacity. [ABSTRACT FROM AUTHOR]

From the question about the specificity of the analytic practice, this paper intends to delve into the logical moment named preliminary interviews, specifying elements of its theoretical grounds and its practice in the direction of the treatment. During the analytic process, it is possible to determine three different moments: the preliminary interviews, the analysis in the strict sense, and the end of analysis. The preliminary interviews are a practice whose history begins in the origins of psychoanalysis and whose praxis has adopted diverse forms and styles over time; its device allows to place the structural coordinates of the subject in front of the Other, producing a turn in the relation of the subject with their complaint by means of the subjective rectification. All this movement is produced in the context of transference. The existence of the unconscious is proposed as another elemental function of the preliminary interviews, which involves to put the unconscious in the place of the cause, showing the value of slips, dreams, acts, symptoms, etc. [ABSTRACT FROM AUTHOR]

This paper seeks to clear up some principles to the understanding of the symptom by addressing the Freudian and Lacanian texts in order to elucidate the constitution of meaning in the symptom, its genesis, its unconscious status, its relation to the satisfaction of the drive, and thereby to understand the jouissance of the symptom. This implies to turn the principles that both Freud and Lacan state in their theory and thus to understand these questions: Why does a symptom come alive? How does a symptom achieve to say something? And even more, why does a subject enjoy his/her symptom? Approaching an answer allows us to take a position on the clinic of the symptom to think about its orientation. [ABSTRACT FROM AUTHOR]

Eichmann in Jerusalem: A Report on the Banality of Evil is one of the most emblematic Hannah Arendt's books. It introduces concepts such as the banality of evil, which continue raising excited comments in different latitudes. Here, we want to focus on another controversy aroused by the book and based on Eichmann's trial in Jerusalem. Arendt says: "The longer one listened to him, the more obvious it became that his inability to speak was closely connected with an inability to think" (Arendt, 1999: 80). We propose here to examine what thinking is for Freud and Lacan, and thus to question whether Eichmann thought or did not. [ABSTRACT FROM AUTHOR]

This paper points out the articulation between opening of analysis and opening of the unconscious, where the opening appears as a kind of operation in which both the analysis and the unconscious are established. Such operation comes from the meeting that the establishment of the position of analysand and analyst brings about. The analysand is established from the subjective rectification, leading to the analysis and the subject of the unconscious, but the subjective destitution of the analyst in his/her own analysis also takes place, creating the meeting point between the beginning and the end of analysis within the opening operation. [ABSTRACT FROM AUTHOR]

Following the elaborations made by Lacan in his seminar L'insu que sait de l'une-bévue s'aile à mourre, this paper inquires about the proposal of a "counter-psychoanalysis", that is to say, an attempt to reestablish the equivalency of the three orders -real, symbolic, imaginary- against the covering of the real and the imaginary by the symbolic as an effect of psychoanalysis. To clear up the stated query, Freud's and Lacan's attempts of formalization about the end of analysis will be checked, including modes and uses of interpretation, marking the differences between both authors and the effects of this on the psychoanalytic practice. [ABSTRACT FROM AUTHOR]

En el presente texto se articulan desarrollos realizados por Freud y Lacan a propósito del duelo con el fin de responder a la relación entre éste y lo que Lacan propone en Televisión sobre la tristeza y el rechazo del inconsciente. Para tales fines, se parte de las preguntas e intentos de respuestas dadas por Freud en el plano de la economía libidinal a propósito del duelo, para pasar a los desarrollos de orden ético y moral que Lacan plantea a propósito de la tristeza. De esta forma, el rechazo del inconsciente presente en las psicosis se distingue del que tiene lugar en el duelo, al considerar la tristeza un afecto que dará cuenta del rechazo del deseo del Otro. // This text articulates developments made by Freud and Lacan about mourning to attempt a response on how this relates to Lacan‟s proposal in Television about sadness and rejection of the unconscious. To do this, the text departs from the questions and answers given by Freud in the field of the economy of the libido referring to mourning and then moves on to the ethical and moral aspects that Lacan refers about sadness. Consequently, from this perspective the rejection of the unconscious in the psychosis is different from the one that takes place in mourning, considering sadness as an affection that will evidence the rejection of the desire of the Other.

This paper analyzes two references proposed by Lacan that apparently pose a paradox: in the first reference, in 1975, he stated that Joyce is an unsubscribed from the unconscious; in the second one, in 1976, he affirmed that Unconscious and Real in Joyce are tied one to another, which lead us to ask this question: from which unconscious is Joyce unsubscribed? This way, the author intends to examine the rule of unconscious in Joyce’s case, as explained by Lacan in 1975-1976. If Lacan considers the Unconscious structured like a language to be a lucubration of knowledge in relation with lalangue, this paper will show how Joyce finds a particular answer for the issue of joy that does not pass through that lucubration. // En el presente trabajo se retoman dos referencias de Lacan que plantean una aparente paradoja; en la primera, de 1975, habla de Joyce como desabonado del Inconsciente, en la segunda, en 1976, dice que en Joyce Inconsciente y real se anudan, razón suficiente para preguntarse ¿De qué Inconsciente está desabonado Joyce? Así, se pretende interrogar el estatuto del Inconsciente en el caso de Joyce, tal como lo aborda Lacan en 1975-1976. Si para Lacan el Inconsciente estructurado como un lenguaje es una elucubración de saber sobre lalengua, este recorrido permitirá ver cómo Joyce encuentra una respuesta singular al problema del goce que no pasa por dicha elucubración.