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Just as there is an instant of seeing, a time for understanding and a moment of concluding in Lacanian theory, there is also an instant of obeying, a time of indignation and a moment to rise up. Lacan introduces these logical times to think the place of the Other. In this paper other logical times will be introduced to think the place of the coronavirus in our reality. The coronavirus and its pandemic have caused a series of subjective responses to anguish such as obedience and indignation; the proposal in this paper is that there is another way, a way out of that anguish through the act of rising up with the others. [ABSTRACT FROM AUTHOR]

Due to a research we are carrying out on the reasons for consultation in a psychoanalytic institution in the Autonomous City of Buenos Aires, this paper aims to raise the hypothesis of why the panic attack is the most frequent reason for consultation. To this end, we will begin with a description of the Freudian anxiety and its derivation in the DSM panic attack; then we distinguish between the panic attack and other clinical presentations such as phobia, conversion symptoms, and depression. Finally, we will state that, due to the characteristics of the panic attack, this is an efficient cause to demand treatment. [ABSTRACT FROM AUTHOR]

This paper intends to delve into psychoanalytic ponderations about the condition of angst in the current world. To do so, we start from two positions that are tightly linked: the psychoanalytic clinic and its political relationships. With this in mind, we contemplate the idea of the body as an acoustic box where anguish, as an affection, takes place; and, at the same time, the linking of bodies as they respond to the demand of the symbolic system of culture. In doing this, we intend to problematize the place occupied by desire and its ethics in the boundaries of capitalism and how some effects are produced by the symbolic-economic demands towards the subjects. [ABSTRACT FROM AUTHOR]

Freud was wrong to think that religion would disappear with the development of scientific knowledge. However, his own discoveries, drives and the unconscious, presuppose that a process of objectivization cannot ground itself. Religion is part of those irreducible, dark desires of the subject of drive alterations, that is, of angst. Thus, the problem of religion is not an epistemological but an ethical problem. Kant's attempt to link moral law to the unity of ends was perhaps a delusional effort to ground religion, although he established the irreversible principle according to which it is moral law that grounds religion and not the other way around. This, precisely, makes it possible to think the subject affected by angst as subject of the symptom; from this perspective, religion would become a symptomatic mode of feeling guilt and responsibility. In sum, religious experience would be an ethical experience and not a dogmatic theology or a theocratic ideology. It would arise from the drive depths of dissatisfaction and angst. [ABSTRACT FROM AUTHOR]

Dying subjects that resort to humor, whom we shall call "humorants", question themselves and especially us. How could they possibly allow themselves such an outrage at this precise moment of their existence? When they do so, it is through the particular and rather crude form of black humor. On the basis of Freud's and Lacan's contributions regarding the question of death and of the clinical exercise of palliative care, the article addresses the expression of a linguistic jouissance on the part of subjects who are on the way to that which will forever calm their drives. The place in which the joint influence of capitalist and scientific discourse make it possible to affirm the accidental nature of death in our modern world. In this sense, "humorants" seem to be responding to the anxious perplexity of many dying patients when confronted by the traumatic real. [ABSTRACT FROM AUTHOR]

Based on the narratives of the execution of Spanish humorist Pedro Muñoz Seca and of Gabriel García Márquez's character, Santiago Nasar, the article seeks to show how the sense of humor, construed broadly, can be used as a form of liberation of sexual or aggressive drives, hence its usefulness for clinical practice. [ABSTRACT FROM AUTHOR]

A fantastic tale, "The Horla" by Maupassant, allows to think central questions of our practice. Narcissism, its constitution and its failures, but also the anguish and its relations to what Lacan named object a. Once more, literature and psychoanalysis produce their crossings, their knots, their particular writings. If truth has a structure of fiction, poets, the scribes of new forms, are unavoidable. [ABSTRACT FROM AUTHOR]

It seems that there is no place for aesthetics in a conflictive context such as the Colombian one; however, local artists have insisted on hinting at those aspects of the real that we turn our backs on in order to protect ourselves. In this order of ideas, the article highlights the ethical nature of a series of Colombian video art works that "make a statement" regarding the socio-cultural conditions in which they arose. Appealing to memory, absence, and voice, it seems that these works seek to startle and produce anguish in their viewers by presenting an abundance of banal texts and images offered by the media (including the already famous signifier, "post-conflict"), which distract us from the horrors of war. [ABSTRACT FROM AUTHOR]

Jealousy deceives. The characteristics of jealousy are registered into the master's discourse. Freud and Lacan studied jealousy to show its strength and constant involvement in all human formations, and found that the way out of it is either segregation or death. This is why the analytical discourse suggested, from Freud, that another type of affection be attended so as to produce a real cut with respect to the desire of the Other; it is angst, an affection which does not fool and allows a non-segregating separation. [ABSTRACT FROM AUTHOR]

The article tries to discuss, based on Freud and Lacan premises, the possibility of a specific anguish in women. There is neither a female universe nor a female position in an individual more referred to the manner as it is related to the jouissance (sexual pleasure); i.e., being beside no- quite phallic jouissance. The question, then, would be better asked: would there be a no-quite phallic specific anguish? The anguish in women can be experimented in different aspects; the anguish of the hysterical woman whose defense is the envy of the penis and the perpetuation of the phallic claim; the anguish of a mother who thinks about the possibility of losing her child as phallus. But the proper anguish of woman, no-quite phallic, is that which is directly related to S(A) the lack in the Other, with the jouissance experimented as infinite. [ABSTRACT FROM AUTHOR]

In 1934 Melanie Klein proposed the depressive position theory, based on three premises: a phase of maximum sadism, the early use of projection and introjection mechanisms, and the existence of entities which she named internal objects. The achievement of this position goes along with the neurological perceptual progress of children, allowing them to assemble partial objects, benevolent and malevolent ones, into a whole, essentially good object. The depressive position concept is not only a development theory, but also a conception of life, deriving from a specific type of object relation. [ABSTRACT FROM AUTHOR]

The literary figure of no-death found in romantic English literature -- particularly in Frankenstein: Or the Modern Prometheus and Dracula -- is analyzed hermeneutically in this article. The author attempts to explain to what extent it responds, in the myth, to an anthropological existential inquiry into the meaning of life and death, which is at the root of the anguish intensified in the modem age by the disappearance of an ideal from the realm of culture that is able to respond to the great mystery that is man. [ABSTRACT FROM AUTHOR]

As a result of the recollection of a consultation -framed in our recent history- about a severely disturbed child, the influence of social context on the psychological apparatus and on the psychoanalytic setting is considered. The consultation had two very different moments. It is in the second moment hat a perturbing recognition takes place in the mind of the analyst and that which is traumatic irrupts in the consulting room. It is revealed that it is the case of an adopted child, and a series of disquieting questions arise regarding her identity since her adoption had taken place during the time when the offspring of the disappeared were snatched away from their families of origin and their identities forged. A series of interrogations emerge regarding the mechanisms which obstructed the possibility to differentiate the biological son from the adoptive one at the initial moment of consultation. Explanatory elements cannot be reduced to singular intrapsychical factors nor can they be reduced to sociocultural causes. The influence of social discourse on subjectivity is evaluated and a number of questions are outlined as to the effects of the dictatorial regime in the analyst's perception apparatus and his assessment of reality. It is remembered that among the psychological campaigns carried out during the military dictatorship, the government had established a propaganda campaign with posters that coined the slogan "Silence is Health". The child would not speak, the parents had silenced her adoption and, the analyst and everyone involved in the consultation were afflicted with a puzzling deafness. The recalled experience accounts for a psychism that subdued to a state of threat and to the imposture of the Law, pays tribute to a traumatic repercussion. In this case, the weakening of the facility of speech as its corollary. [ABSTRACT FROM AUTHOR]