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En el presente artículo abordaremos el problema de lo irrepresentable dentro del psicoanálisis. Para esto exploramos dos ejes que consideramos anudados entre sí. En primer lugar, desde la lectura que hace Jacques Rancière del inconsciente freudiano a partir de su propuesta del inconsciente estético, nos situaremos en el cambio del régimen representacional al régimen estético de la literatura y su reparto de lo sensible que trasciende el mundo de las artes alcanzando un terreno político. En segundo lugar, investigaremos la relación de Freud con la técnica de interpretación de sueños, la teoría de los sueños en sí y, a partir de esto, el encuentro con los límites de la representación.

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En Acerca de la adivinación, Aristóteles afirma que "la naturaleza es demoniaca". El adjetivo es difícil de traducir y tiene connotación sobrenatural tanto en griego como en español. Pero si Aristóteles no explica lo natural apelando a lo sobrenatural, ¿por qué utiliza este adjetivo? Para resolver la dificultad se propone una lectura mitigada del adjetivo demoniaco. "Maravilloso" es una buena traducción, porque sugiere que la naturaleza es sorprendente y no por ello carente de explicación natural.

The shipibo-konibo people are one of the most numerous in the Peruvian Amazon. They belong to the pano language family and are mainly located on the banks of the Ucayali and Pisqui rivers. The present work raises the necessity to investigate the shipibo-konibo people from inside their own rationalities, without imposing eurocentric categories and raising a way of intercultural academic writing that allows the indigenous knowledges to express themselves without losing their poetic and narrative temperament. It is proposed that the dream is considered by the traditional doctors Onanya as a tool epistemologically valid to access to knowledge. In addition, it allows the physician to link with his ancestors and receive his spiritual strength. The ancestral memory is not a closed archive, which we review with an archaeological or museum interest; on the contrary, it is something dynamic, which is updated in our dreams and continues to respond to the concerns of our present. [ABSTRACT FROM AUTHOR]

Copyright of Ideas y Valores is the property of Universidad Nacional de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Los “tiemperos”, “graniceros” o tlauquiazquis son personas con el don de manipular el tiempo atmosférico. Mantienen el equilibrio para que sea propicia la vida en el campo y piden la lluvia durante el mes de mayo. A través de los sueños realizan curaciones, premoniciones y reciben avisos. Los sueños son un espacio de aprendizaje. Los tiemperos son el vínculo entre el mundo de los vivos y el de los seres sobrenaturales. Esta serie fotográfica presenta fotografías documentales junto a otras que intentan representar los sueños a través de la etnoficción participativa. Esta es una apuesta metodológica de investigación etnográfica que busca comprender de manera visual el mundo de lo invisible.

The article reflects on the way dream experiences have been addressed by anthropology, taking up my fieldwork experience with Pilagá women of the Gran Chaco Region. It discusses the assumptions, implicit or explicit, of some anthropological approaches to the analysis of dreams and their excessive concentration on the relation of dreams to shamanism and mythology. Based on ethnographic material obtained with some Pilagá women, it takes up the links, as established by one of my main collaborators, between dreaming, narrating, interpreting, doing, and copying. It aims to emphasize that the relations between dream experience and practical action correspond to what I call the "pedagogy of oneiromancy", a category that stresses the web that connects representations to the behavior and actions associated with the life trajectories and recent experiences of indigenous women.