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En diálogo con Lou Andreas-Salomé, p. 14-21. Dialogando con los textos de Lou Andreas-Salomé, en particular con el diario que empezó en 1913 cuando empezó a frecuentar el grupo de reflexión de Freud en Viena, se describe una concepción del inconsciente más amplia y significativa que la relativa al material reprimido: una concepción relativa a imágenes, formas y sueños que abren una vía de transformación hacia el futuro, si son acogidos por la conciencia. La autora está atenta a una cercanía femenina con el inconsciente, que tiene que ver con el narcisismo, vivido como fuente de una creatividad que se puede siempre renovar después de la infancia. Destaca, en una especie de autoanálisis, la especial cercanía a la madre que le traen los recuerdos y los relatos mítico-personales. Se valora el pensamiento de Lou Andreas-Salomé como contribución a un repensar la subjetividad femenina y el inconsciente, más allá de los estereotipos y enriqueciéndose del debate planteado por el feminismo y desde entonces. Se plantea la cuestión de la relación entre el inconsciente, el lenguaje simbólico y el ser entendido como devenir, que se repite en el pensamiento de otras pensadoras contemporáneas., Dialoguing with the texts of Lou Andreas-Salomé, in particular with the diary that she began in 1913 when she began to frequent a group of reflection run by Freud in Vienna, a conception of the unconscious is described that is broader and more meaningful than that pertaining to the repressed material: a conception relative to images, forms and dreams that opens up a way of transformation towards the future, if they are taken on by the consciousness. The author is attentive to a female closeness to the unconscious, which has to do with narcissism, experienced as a source of a creativity that can always be renewed after childhood. She highlights, in a kind of self-analysis, the special closeness with the mother that memories and mythical/ personal stories occasion in her. There is an evaluation of Lou Andreas-Salomé’s thinking as a contribution to a rethinking of the female subjectivity and unconscious, beyond stereotypes and with the enrichment of the debate brought into being by feminism and since then. The question is raised of the relationship between the unconscious, symbolic language and the self understood as becoming, which is repeated in the work of other contemporary women thinkers.

In her relationship and conversations with her students, Chiara Zamboni has developed the intuition, confirmed by the young people, that they “want to be recognised but not known”, which means a desire to be here, to express their own unique and unrepeatable singularity, and to explore what it means to be a woman in an autonomous way, outside of what has already been said, already codified. The author sees, in young women, a desire for singular resonance that older women should take on board and keep alive – given that this is the same desire that brings them together- whilst sustaining the enigma that each one is to themselves and to others, protecting the mystery without consuming it or erasing it.

Comments on the changes that have taken place in the last years in the university, with the reformo of the education. She is critic about the processes, and specially she comments on the university needs to recover its essential aspects.

In this article two aspects of the maternal tongue are described. The first is that through which language is learned in a connection between words and things, so much so that words have an intimate link, that is not arbitrary, with things. The second aspect is that through which one begins to go towards the symbolic when one begins to play with words, with the signifiers. Both aspects have a great creative capacity both in childhood and adulthood. But these two aspects can be turned around into a negative. The first can close itself into a closed and selfreferring language, whilst the second can lead to a nihilistic uprooting and sceptical relativism. I give as an example of a language that stays fixed to concrete words, trying to return to childhood, the reflection of Anna Maria Ortese on her adolescent writing in El puerto de Toledo. To this Ortese contrasts the friendship towards what is alive that gave her the possibility of recovering a writing that was not self-referencing, not fixed nostalgically on childhood, but rather open to the world and trusting in language. From this itinerary of Anna Maria Ortese we can learn a way of dealing with the fragmentation that we live in this contemporary age, which invades the soul with pieces of reality that are detached from each other and that we no longer know how to fit in. The practice that is suggested is that of friendship towards what is alive, the love of the world that leads us to take on in our own being the fragments of reality that we experience. The soul, expanding itself, experiences them as its own, it weighs them up and thus one can come to express them in words without staying flattened by the fragmentation. The love of what is alive leads us to take on the fragments of reality, whilst the trust in language sustains the desire to give them symbolic expression. Without trust, we would remain mute.

Màster en Estudis de la Diferència Sexual, Universitat de Barcelona. DUODA, Centre de recerca de dones, curs: 2016-2017, Tutora: Chiara Zamboni, Chiara Zamboni, referint-se a Adelina Eccelli, en un text preciós titulat Adelina Eccelli: l’università è il mio paese2, diu que se sent com a casa en els llocs en els quals hi ha una dona així. Després dels meus anys com a estudiant universitària, reconec que és gràcies al Centre de Recerca de Dones Duoda, al Màster en Estudis de la Diferència Sexual i a les professores que en formen part i que han fet circular autoritat femenina a les aules de la Universitat que jo també he aconseguit sentir-me com a casa a la Facultat. Com diu María Milagros Rivera Garretas, citant a María Zambrano, jo també he portat la meva gran pregunta a la Universitat3 i he vist com aquesta pregunta es reformulava i es revestia i s’embellia. És així com he descobert altres vies per aprendre i per escriure la història des d’un partir femení lliure, que encara espera trobar moltes altres respostes per continuar creixent...

Il saggio analizza il contributo fondamentale fornito dalla pensatrice belga Francoise Collin alla elaborazione di strumenti analiticiper la critica letteraria e filosofica femminista.Nella prima sezione si riflette sulle tipologie di approccio all'opera delle donne prevalenti nella letteratura femminista e se ne mettono in luce le criticità. Nella seconda si ripercorrono le obiezioni sollevate da Collin all'approccio decostruzionista e a quello essenzialista, e nella terza sezione si mette a fuoco il concetto politico di "praxis" che Collin elabora come concetto di analisi politica e si argomenta la opportunità del suo utilizzo nell'ambito degli studi critici, a caratterizare la relazione peculiare tra lo studioso (e la studiosa) e l'opera analizzata.