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The main question of the study is whether our existential problems are changing historically and, if so, what is specific to our era. The paper first distinguishes three main types of existential problems (external, internal and structural), secondly presents the historical dimension of existential experiences. In the third step, it argues that not only do existential experiences change with age, but most probably the form of the subject is exposed to historical transformation. The final part of the paper analyses the uncertainty of our present existential condition from the perspective of the concept of the contemporary subject. I try to argue throughout the paper that a clearly articulated set of concepts of existential thinking can be useful for qualitative psychological research. [ABSTRACT FROM AUTHOR]

In 1960, Jung lamented psychology's limited impact on global fate. Although Fordham tried to reassure him that Jungians were promoting his work, Jung was looking from the other end of the telescope, seeing the need to rescue humanity from its one‐sidedness that would ultimately lead to nuclear conflict. Astronomical evidence, such as the Fermi paradox, echoes Jung's concerns about likely self‐destruction. Rather than promoting Jungian ideas to interested groups, the imperative lies in identifying crucial messages for global survival and engaging the public in them. Science provides some useful lessons because its concerted efforts over centuries led to the gradual integration of scientific thinking into the public psyche. These lessons suggest that, to cross the border from the Jungian to wider public domain, compromises are necessary, such as simplifying messages and making engagement enchanting and practical. Analytical psychology's task goes beyond one individual, group, or even generation, and a debate is needed to begin to form a consensus on the way ahead. Some initial suggestions are made for adopting terminology the public can relate to, focusing on the transcendent function as the main vehicle to overcome one‐sidedness and conflict, and using figures like Nelson Mandela to demonstrate practical application. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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.)

Psychoanalysis, as the clinic of unconscious desire invented by Freud, was taken up by Lacan as the dialectic of desire implied in the subversion of the subject divided by the signifier. However, what runs through desire and can never be caught is the saying of the demand that only the saying of interpretation can index, in the suspension of the signifying chain that it puts into act. When all is said and done, the clinic of desire would be a clinic of the saying: of saying well what cannot be forgotten by the one all alone. [ABSTRACT FROM AUTHOR]

The word 'desire' is a word in language, and if Lacan turns it into a concept, he maintains throughout the equivocations that desire brings with it, from sexual desire to the desire of the analyst, passing by unconscious desire and other forms as well. In this way, a wide variety of meanings contribute to thickening the mystery of desire, to the point where it can only take on its value after the fact, and we can only know what the desire was when it is no longer. [ABSTRACT FROM AUTHOR]

Based on the dream of an hysteric, an analysand of Freud's, called 'The dream of the beautiful butcher's wife', we will see that unconscious desire is the motor of the dream and that this makes the dream the royal road to the Freudian unconscious. But we shall see that it was Lacan who was to provide the logic and the solution to what Freud encountered as the limit to this path of the interpretation of desire, which he called "the navel of the dream". Lacan will show that this navel is structural because "desire, in its unconscious function, is the desire of the Other". Finally, we will see how he turned hysteria into a discourse, a model of the social bond through speech which he will call discourse. [ABSTRACT FROM AUTHOR]

What Lacan called "the Freudian field of experience" is characterised by desire. We still need to agree on what this usual term means when it comes to psychoanalytic practice and theory. This is what Lacan was constantly clarifying as he read and translated Freud. Finally, he underlines the disagreements between the German and French languages, and thus gives a clearer idea of what desire is, given the field of jouissance, in the analytical discourse itself [ABSTRACT FROM AUTHOR]

The last decade has seen growing interest across human geography in the concept of the unconscious as a key terrain for thinking social life. At the same time, an increasing number of geographers are exploring theorisations of the unconscious that push beyond the subject-predicate tendencies of much psychoanalytic thinking, addressing material and non-representational forces that exceed the confines of a human-centred understanding. This paper extends this work through an engagement with the philosophy of Gilbert Simondon, highlighting three key implications for geographical understandings of the unconscious. First, how it inverts the traditional emphasis on already-constituted psychic individuals to processes of psychic individuation that modulate the emergence and becoming of subjects. Second, how it shifts beyond the psychoanalytical fixation on negativity and repression through an understanding of the transductive potential of unconscious forces to create new forms of life. And third, how it opens a new way of articulating the relation of the psychic and collective as a relation of individuations that he terms the transindividual. Empirically, the paper turns to the subterranean landscape of dreams and desires in the novels of Haruki Murakami, exploring how literary encounters might open a space for thinking the transductive forces of the transindividual unconscious. [ABSTRACT FROM AUTHOR]

In the context of endeavors within social and cultural geography to conceive new models of subjectivity outside the classical model of the subject, this paper explores the possibility of a writing of subjectivity outside of the anthropocentric grammars that centralize the human subject as the locus of thought and action. To do so, we turn to the literary work Tropisms by French author Nathalie Sarraute for its expression of unconscious and impersonal 'micromovements' that evoke a mode of subjectivity that is no longer that of a given human individual. Sarraute's work, with its attentiveness to and amplification of surreptitious yet forceful events that influence how we think and how we act, its rejection of individualized psychological ideas about human experience and its experimentation with what literature can do, creates singular portraits of socio-spatial life in its unfolding and thus evokes different kinds of subjectivities – what we term a 'subjectivity without subjecthood'. To extrapolate from Sarraute's writing, we turn to Félix Guattari's theorization of subjectivity through a 'machinic' unconscious. In doing so, we draw out three dimensions of subjectivity as portrayed in Sarraute's work: its collective, asignifying and non-linear character. [ABSTRACT FROM AUTHOR]

L'opposition entre psychanalyse et thérapies cognitivo-comportementales semble s'être irréductiblement installée dans les esprits, au point d'apparaître et de fonctionner de nos jours comme un lieu commun. Le présent article montre que des praticiens français des deux bords ont pourtant cherché, par le passé, à dépasser leurs antagonismes en travaillant ensemble au sein de la toute première association française dédiée à l'étude des thérapies comportementales. Tout en mettant en lumière un chapitre méconnu de l'histoire de la psychiatrie hexagonale et de l'éclectisme en psychothérapie, cette enquête incite à penser à nouveaux frais les enjeux des divergences contemporaines entre psychanalystes et praticiens des thérapies comportementales et cognitives. La méthode employée est celle de l'histoire sociale et culturelle des sciences. Notre étude s'est nourrie des publications des principaux acteurs de ce dialogue, des archives de l'Association Française de Thérapie Comportementale et Cognitive, ainsi que d'une série d'entretiens avec plusieurs figures majeures de l'histoire du comportementalisme français. Le psychiatre et psychanalyste Daniel Widlöcher fut le principal artisan de cette « improbable rencontre ». En tant que membre fondateur, puis président de l'Association Française de Thérapie Comportementale (AFTC), le professeur Widlöcher s'est en effet employé à comparer les méthodes, indications et opportunités de ces deux approches thérapeutiques, a publié à cet effet, et contribué à la création d'un institut de formation au sein de ladite association. En s'appropriant au tournant des années 1990 les méthodes cognitives, la deuxième génération de thérapeutes évoluant au sein de l'AFTC s'est davantage employée à se démarquer du paradigme psychanalytique que leurs prédécesseurs. La publication du rapport de l'INSERM sur l'efficacité des psychothérapies (2004), puis du Livre noir de la psychanalyse (2005) mit définitivement à mal les efforts entretenus par le passé pour conjuguer les deux approches. Bien avant qu'une polarisation extrême ne s'instaure au milieu des années 2000, des praticiens de la psychanalyse et des thérapies comportementales se sont employés à dépasser leurs différences en vue de trouver un terrain d'entente, propice à la mise en œuvre de cothérapies. Le nœud de la discorde entre psychanalystes et praticiens des thérapies comportementales dépasse de simples enjeux et débats d'ordre théorique et pratique. L'article conclut que cette controverse est indéniablement liée à des questions de pouvoir au sein des instances académiques, de reconnaissance ou de visibilité sociale, de même qu'à des enjeux économiques. The opposition between psychoanalysis and cognitive-behavioral therapies seems to have become irreducibly entrenched in people's minds, to the point of appearing and functioning today as a commonplace. The present article shows that French practitioners from both sides have, in the past, tried to overcome their antagonisms by working together within the very first French association dedicated to the study of behavioral therapies. While shedding light on a little-known chapter in the history of French psychiatry and of eclecticism in psychotherapy, this investigation encourages us to think afresh about the issues at stake in the contemporary divergences between psychoanalysts and practitioners of behavioral and cognitive therapies. The method used is that of the social and cultural history of science. Our study was based on the publications of the main actors in this dialogue, the archives of the Association Française de Thérapie Comportementale et Cognitive, and a series of interviews with several major figures in the history of French behaviorism. The psychiatrist and psychoanalyst Daniel Widlöcher was the main architect of this "unlikely encounter." As a founding member and later president of the Association Française de Thérapie Comportementale (AFTC), Professor Widlöcher worked to compare the methods, indications, and opportunities of these two therapeutic approaches; published about his findings; and contributed to the creation of a training institute within the AFTC. By appropriating cognitive methods at the turn of the 1990s, the second generation of therapists evolving within the AFTC made a greater effort to distance themselves from the psychoanalytical paradigm than their predecessors. The publication of the INSERM report on the effectiveness of psychotherapy (2004), followed by the Livre noir de la psychanalyse (2005), definitively undermined the efforts made in the past to combine the two approaches. Long before the extreme polarization of the mid-2000s, practitioners of psychoanalysis and behavioral therapies worked to overcome their differences in order to find common ground for the implementation of cotherapies. The crux of the discord between psychoanalysts and behavioral therapy practitioners goes beyond mere theoretical and practical issues and debates. The article concludes that this controversy is undeniably linked to questions of power within academic bodies, recognition or social visibility, as well as to economic issues. [ABSTRACT FROM AUTHOR]

Copyright of Human Sciences Journal / Revue des Sciences Humaines is the property of Universite des Freres Mentouri Constantine 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.)

What is Rachilde's vocation? Could her life have taken another course rather than the literary way? According to what she declares in her autobiographical or semi-autobiographical texts, it turns out that this profession, chosen consciously in her early years, had saved her from madness. Drawing inspiration from the psychoanalytical observations contained in Catherine Millot's book La Vocation de l'écrivain, the present study attempts to establish the sources of the literary career chosen by Rachilde, her own ways of exercising it and the point of achievement that she could reach by accomplishing certain choices. For Rachilde, there is no enjoyment outside of writing. [ABSTRACT FROM AUTHOR]

Psychoanalysis is a new discourse which could only appear on the basis of science, in other words, following the extraction of the subject from the world in which he is immersed. This requires we question all the conceptions of analytical theory and practice which look to their foundations in any kind of model. [ABSTRACT FROM AUTHOR]

In 1958, Lacan responds to the objection made about psychoanalysis not being scientific by giving a scientific status to the subject of the analytic experience… We will see how he builds on the clinic with the Witz for his demonstration and the practical consequences that can be deduced from it. [ABSTRACT FROM AUTHOR]

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]

The structure of the unconscious and the circuit of) drive both indicate that the symbolic and imaginary dimensions merge in the direction of a real referent -- that, even in the best formalizations, keeps its singularity -- and, at the end of an analysis, may allow the emergence of the "analyst's desire". For their optimal understanding, I used the reports of the Pass device, from the World Association of Psychoanalysis regarding the appearance of the "analyst's desire" in the end of their treatments. I pointed out that, quite contradictorily, today's "singularities" follow a standard. The "analyst's desire" is confused with the "desire to put oneself on display and become a celebrity". This is the conclusion that led me to the ask: which is the post-modern Lacan oriented analyst's Other?. [ABSTRACT FROM AUTHOR]

Copyright of Philological Review (00151807) is the property of University of Belgrade, Faculty of Philology 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.)

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Copyright of Conexão Letras is the property of Conexao Letras 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.)

Le XIXe siècle a intégré un genre nouveau d’écriture en l’occurrence le genre intimiste avec le journal intime. Environ deux siècles plus tard, ce genre revient à l’occasion de l’internet, sous une forme nouvelle qui est celle des réseaux sociaux ; phénomène de société lié à l’épopée de soi, à la surreprésentation, voire l’exhibition de soi. Se montrer dans toute sa gloire, dans toute sa splendeur (réelle ou illusoire) dans toute sa transparence devient l’objectif de tous ces adeptes de ce nouvel outil de communication. Cette contribution vise à problématiser autour de l’ambition presque convulsive de se mettre en scène que l’on retrouve chez ces intimistes du siècle actuel.

Dans son quotidien professionnel, l'enseignant doit faire face à une multitude d'imprévus et s'adapter constamment. Nous observons la dimension inconsciente du bricolage. Notre travail s'appuie sur trois vignettes didactiques cliniques. Ces trois cas exposés rendent compte de la dimension inconsciente de leur adaptation qui serait pilotée par leur déjà-là et des motifs variés de cette adaptation. Entre impossible à supporter, sujet supposé savoir et maintien de l'espace psychique de la classe, divers concepts issus d'une orientation psychanalytique nous permettent de saisir davantage les processus du bricolage inconscient, et nous donnent des orientations pour la formation des enseignants. [ABSTRACT FROM AUTHOR]

In 1960, Jung lamented psychology's limited impact on global fate. Although Fordham tried to reassure him that Jungians were promoting his work, Jung was looking from the other end of the telescope, seeing the need to rescue humanity from its one-sidedness that would ultimately lead to nuclear conflict. Astronomical evidence, such as the Fermi paradox, echoes Jung's concerns about likely self-destruction. Rather than promoting Jungian ideas to interested groups, the imperative lies in identifying crucial messages for global survival and engaging the public in them. Science provides some useful lessons because its concerted efforts over centuries led to the gradual integration of scientific thinking into the public psyche. These lessons suggest that, to cross the border from the Jungian to wider public domain, compromises are necessary, such as simplifying messages and making engagement enchanting and practical. Analytical psychology's task goes beyond one individual, group, or even generation, and a debate is needed to begin to form a consensus on the way ahead. Some initial suggestions are made for adopting terminology the public can relate to, focusing on the transcendent function as the main vehicle to overcome one-sidedness and conflict, and using figures like Nelson Mandela to demonstrate practical application., (© 2024 The Society of Analytical Psychology.)

La question du Moi chez certains auteurs iraniens apparaît sous l’image du Double à travers leurs personnages. L’œuvre autobiographique de Sadegh Hedayat réalisée sur un langage particulier est une connaissance voire à la construction de soi. Cette connaissance de soi représente l’inconscient personnel et obscure de l’auteur, celui de l’ombre. Ce dernier est le terme très fréquent chez les surréalistes. L’auteur iranien montre une belle image de l’univers des ombres errantes qui témoigne éventuellement de la légitimité du rapprochement entre lui et le mouvement surréalisme. Cet article essayera d’étudier le thème du « moi » à l’égard de l’archétype de l’ombre dans La Chouette aveugle de Sadegh Hedayat.

In this article, we carry out a reading of the Freudian’s concept of the unconscious, willing to apprehend it within its historical-epistemological context. At the same time, we propose a dialogue between the concept of the unconscious and the notion of multitude of minorities, especially considering the ideas of inconstancy and becoming. [ABSTRACT FROM AUTHOR]

En 1928, dans sa « Critique des Fondements de la Psychologie », G. Politzer esquisse les traits d’une psychologie qui vise à réformer la psychologie expérimentale universitaire. S’appuyant sur la théorie des rêves de Freud, Politzer présente une conception de la psychologie tout à fait inédite à son époque. Lacan s’inspirera de ses travaux pour sa thèse sur la paranoïa, participant d’un débat violent au sein du mouvement communiste partagé entre anti-freudisme et freudo-marxisme. En donnant une place essentielle à la parole et au récit, Politzer revendiquait une psychologie concrète. Son refus de la doctrine freudienne, selon lui tributaire de la tradition métaphysique de la psychologie, incluait aussi l’hypothèse de l’inconscient dans une sévère critique du réalisme, inclusion qui ne sera pourtant jamais accepté par Lacan qui s’y opposera avec la prémisse que l’inconscient est structuré comme un langage. Cette orientation allait en toute logique imposer un réalisme de la structure qui s’articule, à son tour, à la faille de la cause empirique.

Cet article entend approfondir un modèle théorique de l'appareil psychique présenté lors d'un précédent travail, en particulier l'une de ses caractéristiques majeures : la présence, au cœur de son fonctionnement, d'une dynamique inconsciente d'association perceptive en partie héritée du processus primaire de la théorie freudienne. L'article fait un premier détour par les écrits freudiens abordant trois phénomènes psychiques : le rêve, le lapsus et le mot d'esprit. L'analyse de ces travaux laisse entrevoir une difficulté théorique touchant à l'action de deux processus (primaire et secondaire) mis en opposition par Freud, et invite à une alternative mise à profit par notre modèle. Pour illustrer et expliciter celui-ci, l'article se déplace ensuite vers les expériences fameuses menées par Alfred Binet à la fin du XIXe siècle auprès de ses patientes hystériques et mettant en scène une série de phénomènes dits de « double conscience ». Il apparaît que la dynamique inconsciente d'association perceptive anime en permanence la vie psychique, aussi bien dans les phénomènes inconscients que dans la pensée régulière. C'est elle, typiquement, qui œuvre dans la question facétieuse que nous adressons au lecteur : « Si je vous dis 'rouge', à quoi pensez-vous ?! ». Cette dynamique, semble-t-il, apporte au mécanisme naturel de pensée des propriétés de condensation et de déplacement que Freud avait déjà repérées, sous une forme plus intense, dans la formation du rêve et attribuées à son processus primaire. La pensée, plus précisément, se présente comme le produit de cette dynamique en tant qu'elle est encadrée par l'activité du champ de conscience, capable de l'actionner et de la canaliser à la fois. Il est possible que l'irruption du rêve résulte d'une sorte de basculement dans la collaboration naturelle entre champ de conscience et système inconscient durant le sommeil : l'abaissement de l'activité de conscience laisse alors le champ libre à la dynamique associative de l'inconscient quand, au contraire, elle resserre son étreinte dans la pensée vigile. Plus généralement, peut-on croire, la pensée dans toutes ses formes dépend toujours du contrôle exercé par le champ de conscience sur la dynamique associative de l'inconscient. Une grande liberté laissée à cette dernière doit par exemple être une condition de la création artistique. Notre réflexion et notre modèle empruntent très clairement à la théorie freudienne. Pourtant, de façon tout aussi claire, ils s'en écartent à plusieurs égards. Partant de la dynamique du système inconscient, cet article vient en particulier remettre en avant l'importance de l'activité de conscience quand Freud tendait au contraire à la minimiser. Sous cet angle, il n'est pas impossible que notre modèle tienne le milieu entre la pensée de Freud et celle de Janet. This article aims to deepen a theoretical model of the psychic apparatus introduced in a previous work, in particular one of its main characteristics: the presence, at the center of its functioning, of an unconscious dynamic of perceptive association partly inherited from the primary process of the Freudian theory. The article first surveys Freud's writings about three psychic phenomena: dreams, slips of the tongue, and jokes. Analyzing these works suggests a theoretical difficulty concerning two processes (primary and secondary) considered to be opposites by Freud, and leads to an alternative applied by our model. The article then moves on to the famous experiments conducted by Alfred Binet with his hysterical patients at the end of the 19th century, in which the so-called phenomenon of "double consciousness" was put on display. It appears that the unconscious dynamic of perceptive association is always a driver of psychic life, in both unconscious phenomena as well as in regular thinking. It typically operates when we facetiously ask the reader: "If I say 'red', what comes to mind?" This dynamic seems to bring to the natural mechanism of thinking some proprieties of condensation and displacement already identified by Freud, in a more intense form, in the making of dreams and attributed to his primary process. More precisely, thinking appears to be the product of this dynamic, given that it is supervised by the activity of the field of consciousness, simultaneously able to activate and channel it. The irruption of dreams possibly results from a kind of switching in the collaboration between consciousness and the unconscious system during sleep: the lowering of conscious activity then opens the way for the associative dynamic of the unconscious whereas, on the contrary, the former tightens its grips in the alert thinking. More generally, we can consider that thinking, in all its forms, always depends on the control exercised by the field of consciousness over the associative dynamic of the unconscious. A great freedom given to the latter would necessarily be a condition for artistic creation, for example. Our reflections and model clearly borrow from Freudian theory, while also clearly departing from it in several respects. Starting from the dynamic of the unconscious system, this article highlights the importance of conscious activity when Freud instead tended to minimize it. From this perspective, our model would appear to occupy a middle ground between Freud's and Janet's. [ABSTRACT FROM AUTHOR]

The aim is to question the emergency in the city for the subject of the unconscious, and the relationship that the latter has with time in moments of subjective emergency. [ABSTRACT FROM AUTHOR]

L’une des questions importantes, abordées dans l’œuvre de Marguerite Duras est une opposition au rationalisme, entendu comme la perte du sens et l’absurde de la vie humaine étant donné la tragédie de la Seconde Guerre mondiale. Ainsi, l’auteure manifeste son rapport à la barbarie nazie, et dans un contexte plus vaste, à l’histoire de l’humanité. Ses textes, alternant les hésitations et les obsessions de l’écrivaine, expriment le manque de logique, une conscience douloureuse de l’inévitabilité des malheurs, un vide existentiel, ainsi que l’impuissance de l’être humain. À travers le refus de la « vie matérielle », l’œuvre de Duras révèle la contestation du rationalisme, véhiculant les paradoxes du XXe siècle, liés d’une part aux possibilités, et de l’autre – aux limites et à la souffrance humaines. Les ouvrages durassiens mettent en relief les lacunes de la pensée humaniste et la perplexité de la philosophie, tout en démontrant l’importance de la sphère sensuelle, celle des émotions, des sentiments, et de l’intuition artistique dans la perception de la réalité déconstruite par l’exercice de l’imaginaire.

This essay consists of eight letters exchanged between the authors over the course of April 2020, on the topic of online analysis. Resuming the methodological approach of theoretical production via correspondence, widely used by Freud and his interlocutors, the article weaves concepts-events regarding psychological care mediated by information and communication technologies, as well as shifts in the status of clinical listening, which reverberate especially on the unconscious, the presence of the analyst and issue of recording. The epistolary writing enabled an affectionate and deinstitutionalized elaboration, breaking with academic logic, without losing the conceptual rigor of the Freudian-Lacanian field in dialogue with other authors. The discussions presented reflect on which lives can be heard in analysis, online or otherwise, in varying unfoldings that circumscribe a contemporary clinic. [ABSTRACT FROM AUTHOR]

Through the eyes of four boys, suddenly orphaned of both parents, the text traces and reweaves the map of difficult family relationships and the difficulties of growing up. The story reaches its climax when the deeper meaning is imposed, and takes over, at the expense of defenses. [ABSTRACT FROM AUTHOR]

To be concerned with the age of the father engages several levels of reflection according to whether one questions the real father, the imaginary father or the symbolic father. As a psychoanalyst, it is this dimension of the symbolic father, which will hold my attention; it is the one, which conditions our psychic organization, namely the construction of our subjective identity, the affirmation of our sexual identity as well as our capacity to become a parent in our turn. Several questions are addressed here: is there an ideal age to be a father? How do we work on the question of origins, the desire for a child and transmission at a time when the law authorizes ART for all and when the claim of an infinite number of identity postures erected as new norms pulverizes the universal notion of the difference of the sexes, thus shaking one of the major foundations of our civilization? Faced with these paradoxical parentalities that he must accompany, what can be the positioning of the psychoanalyst?. [ABSTRACT FROM AUTHOR]

An exploration of the Body-without-Organs – a notion first found in Antonin Artaud (1947) and later developed by Deleuze (1969/1990), and Deleuze and Guattari (1987/2004), 1972/1984) and of its implications for the practice and theory of contemporary psychotherapy. Compared and contrasted with the notions of the organism and the unconscious, found respectively in humanistic, existential, integrative psychotherapy and in psychoanalytic/psychodynamic practices, the Body-without-Organs is presented here as a potential step forward in psychotherapeutic theory and practice. [ABSTRACT FROM AUTHOR]

By following Ricoeur’s perspective, this article aims to show how the dialectic of vulnerability and effort constitutes the person’s emancipatory driving force. The author starts from a confrontation between Emmanuel Levinas and Paul Ricœur’s philosophies of the human being, deepening the various stages in order to reinterpret the initial idea that we are born an individual, whereas becoming a person is a process that goes through an interrelational and cultural dialectis. It is from this perspective, which more so than others reveals a significant proximity between Ricœur and Levinas, that the idea of identity as a hermeneutical path of emancipation reveals its dimension of ethical challenge. That ethical challenge concerns, on the one hand, the relationship between passivity/vulnerability and subjective powers, and, on the other hand, the relationship between the capacity to be recognised by others and the will to progress with them through the challenges of mutual recognition.

Ce travail se propose de comprendre sur un plan subjectif et sociétal les processus psychiques impliqués dans le phénomène de l'émergence et de la prolifération de constructions narratives post-factuelles. La prise en compte des aspects inconscients qui contribuent à la construction des narrations et des croyances au sein des groupes humains et la mise en perspective de ces jalons théoriques avec les concepts psychanalytiques de vérité psychique, de construction et de besoin de croire nous conduira à problématiser notre compréhension de la post-vérité. L'étude de ce phénomène à la lumière des conceptions psychanalytiques de la construction délirante, de l'élaboration des croyances religieuses et des constructions dans l'analyse nous amènera à comprendre les régimes discursifs relevant de la post-vérité comme des productions de l'inconscient collectives pouvant mettre en forme des noyaux de vérité psychique qui ne sont pas élaborés socialement. Cette lecture du phénomène complotiste nous permettra alors de prendre en compte comment ces « narrations alternatives » viennent solliciter des dynamiques inconscientes chez ceux qui y adhèrent, car elles peuvent représenter une manière déformée et déplacée d'exprimer ce qui ne trouve pas un espace d'énonciation dans les discours et dans les récits partagés. En tant que symptôme au sein du lien social, ce phénomène interroge les formes d'échec du travail de la culture et la crise des structures de sens partagées. Cette exploration nous rappelle la nécessité de maintenir ouverte la possibilité de penser critiquement à nos propres constructions et à nos paradigmes. This work attempts to understand, on a subjective and societal level, the psychic processes involved in the phenomenon of the emergence and proliferation of narrative constructions concerning the post-truth. Taking into account the unconscious aspects that contribute to the construction of narratives and beliefs within human groups, and putting these theoretical milestones into perspective with the psychoanalytical concepts of psychic truth, construction, and the need to believe will lead us to problematize our conception of post-truth. The study of this phenomenon in the light of psychoanalytical conceptions of the delusional construction, the elaboration of religious beliefs, and constructions in analysis will lead us to understand the discursive regimes of post-truth as collective unconscious products that can give a form to nuclei of psychic truth that are not fully developed by the social. This interpretation of the conspiratorial phenomenon will allow us to take into account how these "alternative narratives" could solicit unconscious processes of the people who adhere to them, because the post-truth may represent a deformed and inappropriate way of expressing that which does not find a place of enunciation in shared discourses and narratives. As a symptom in the social bond, this phenomenon questions the forms of failure of the work of culture and the crisis of the structures of shared meaning. This exploration reminds us of the necessity of thinking critically about our own constructions and paradigms. [ABSTRACT FROM AUTHOR]

The texts of Leslie Kaplan question the irreducible opposition between the real and the non-real. Her characters and their intentional absence confuse the repository and fictional worlds, not only to point out the thin margin between reality and fiction, but to underline the impossible delimitation between the real and the fictional, or even between the text and the world. This article studies the characters of Kaplan and aims to demonstrate their identity crisis through the study of their literary onomastic and the use of the neutral pronoun 'it' and allegoric expressions. In addition, the objective of this article is to shed light on the Kaplanian characters as Kunderian models, while stressing the particularity of their physionomy, which consists to present 'fuzzy' characters that are present and absent at the same time, engaging the reader in the fictional process as a try to complete the missing details. This article concludes that the Kaplanian characters are not only the prototypes of the postmodern being, but they are also introverted, psychopaths and a demonstration of different facets of the unconscious. [ABSTRACT FROM AUTHOR]

Résumé: L'auteur aborde selon une perspective psychanalytique le fait que la santé mentale est aujourd'hui mise sous pression par la crise environnementale, dont la pandémie de coronavirus est une manifestation. Les citoyens sont également inconsciemment traumatisés par la blessure morale de se sentir trahis par des modes de gouvernance qui idéalisent un consumérisme indécent et dissimulent la vérité de la crise environnementale, qui « parlent » de transition énergétique mais « n'agissent » pas de façon décisive, qui contraignent le citoyen à vivre dans un monde qui est au-delà de la décence ordinaire et de toute bienveillance envers les autres espèces vivantes. Face à ces pressions, chacun craque selon les lignes de failles psychiques qui lui sont propres. The author takes a psychoanalytical approach to the fact that mental health is currently under pressure from the environmental crisis, of which the coronavirus pandemic is one manifestation. People are also unconsciously traumatized by the moral injury of feeling betrayed by methods of governance that idealize indecent consumerism and hide the truth of the environmental crisis, that " speak " of energy transition while "doing nothing" decisive, that force people to live in a world that is beyond ordinary decency and any feelings of goodwill toward other living species. Under this pressure, everyone breaks down along his or her own psychological fault lines. [ABSTRACT FROM AUTHOR]

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]

In 1928, in his Critique of the Foundations of Psychology, G. Politzer presented the features of a psychology aimed at reformulating academic experimental psychology. Based on Freud's theory of dreams, Politzer presents a concept of psychology that was completely new at that time. Lacan drew inspiration from his work for his thesis on paranoia and took part in a violent debate by the communist movement, which was divided between anti-Freudianism and Freudo-Marxism. By giving an essential place to speech, to narrative, Politzer claimed a concrete psychology. His refusal of Freud's doctrine, which he thought depended on the metaphysical tradition of psychology, also included the hypothesis of the unconscious in a severe critique of realism, an inclusion which Lacan rejected and opposed with the premise that the unconscious is structured like a language. This orientation would logically impose a realism of structure that is related, in turn, to the lack of the empirical cause. [ABSTRACT FROM AUTHOR]

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L'œuvre de Pierre Janet doit être absolument revisitée, en particulier la distinction entre sentiments et émotions, subconscient et inconscient, pulsion et impulsion ; par ailleurs les précisions données par ce savant sur la fatigue, la névrose, la perception, le rapport au réel, la dissociation, les personnalités multiples, semblent bien être toujours voire de plus en plus d'actualité. Voilà pourquoi est-il à nouveau temps de se familiariser avec son approche multiforme. Pierre Janet's work must be absolutely revisited, in particular the distinction between feelings and emotions, subconscious and unconscious, impulse and drive; moreover, the details given by this distinguished scientist on fatigue, neurosis, perception, the relationship to reality, dissociation, multiple personalities, seem to be always or even increasingly relevant. This is why it is once again time to familiarize oneself with his multifaceted approach. [ABSTRACT FROM AUTHOR]

Le terme générique « mémoire » renferme en son sein une complexité remarquable qui voile, en réalité, la diversité des mémoires qui ont été peu à peu distinguées les unes des autres. À cela s'ajoute une différenciation qui relève du traitement de l'information gardée en mémoire et qui se ferait sur un mode soit conscient, soit inconscient. Ces deux registres permettent d'interroger plus avant les données actuelles sur les mémoires et d'en prolonger les perspectives grâce notamment aux neurosciences ou la psychologie cognitive et le développement du concept d'inconscient dit « cognitif » ; mais aussi, de faire appel à la conception freudienne de la mémoire et de l'inconscient qui y serait lié et qu'il faut ici qualifier de « freudien ». The word of "memory" is such a complex and rich concept. But behind this simple word, a lot of different memories have been divided during last decades. Different models have been established like the Tulving's model or the Squire's model but there are still lot of researches about different kind of memories. It's such a specific domain that there are many studies about specific memories like declarative memory with the semantic memory and the episodic memory, or non-declarative memory which includes procedural memory, priming and perceptual learning or non-associative learning. Each specific memory is a wonderful and limitless perspective of researches and new discoveries. But we must add to these distinctions between all this kind of memories, the difference between a conscious or an unconscious treatment of the information stocked in memories. Due to the studies of these phenomenons, we are about to go further in comprehension of memory's working. With neurosciences and cognitive psychology, we can use the concept of "cognitive unconscious" and, with Freud and his conception of memory, we can still summon this other unconscious that we have to define as "Freudian". Because this is a real issue to understand how the unconscious and obviously memory have an influence on conscious life. Like Freud said, many acts, many choices, even many sentences when we speak consciously, have a curious origin. What we are interested in is the understanding of the relation between elements stored in memories, such as episodic memory, semantic memory, or autobiographical memory, and the specific moment of awareness. Then we must include processes like sorting, weighting and selecting information. At last, we must add the fundamental question in Freudian theory: the influence of unconscious mental life on our acts and our conscious thoughts. Thus armed, we can study the singularity of the conscious answer, its specificity and the multiple influences that participated in its emergence. Memories, especially because they are based on a partially unconscious mode, are precious to understand the cognitive as well as subjective mechanisms that lead to consciousness. They allow to study brain's mechanisms, but also to ask the question of the causality of conscious mental life. Then, we can go further in these reflections on memory studying how from neural functions to elaborate and conscious metacognitive work, subjectivity emerge in every human being. Because through the different memories, the Freudian unconscious and consciousness we can try to understand how the accumulation of elements lead to an original and singular answer that would be the possible signature of subjectivity in human kind. [ABSTRACT FROM AUTHOR]

Using Ignacio Matte Blanco's approach to the unconscious, this paper attempts to explain why the experience of the Self or the unconscious, for example in dreams, is difficult for the ego to understand. Matte Blanco believes that the logic of the unconscious is radically different from the logic of consciousness. The unconscious uses processes that Matte Blanco refers to as symmetry and generalization. Symmetry means that the converse of any relationship is identical to it, so that asymmetrical relationships are treated as if they were symmetrical. Generalization means that the unconscious treats any object as belonging to a larger class of objects that is a subset of an even larger class which is in turn a subset of a wider class ad infinitum. Hence Matte Blanco's idea of the unconscious as infinite sets. These unconscious mechanisms, combined with the possibility that the unconscious has more dimensions than consciousness, contribute to the difficulty of understanding dreams, and help to explain why the Self is experienced as other to the ego. [ABSTRACT FROM AUTHOR]

The present article aims to describe the matrices of the concept of unconscious inside the processes depicted by Freud when presenting Miss Lucy R. case and also considered responsible for the formation of the symptoms presented by Miss Lucy R. such as persistent olfactory sensations of “burnt pie” and “cigar smoke”, through the archeological allegory of the unconscious as conceived by the author. Later on, the symptoms were subjected to an analysis carried out in significant terms based on Lacan’s formulation about the assumption that the unconscious is structured like a language. Thus, the analysis enabled to monitor the metonymic slips and metaphorical substitutions present in the symptoms exhibited by Miss Lucy R., through which they can be read as “warm feelings” about which she wanted to know nothing. Then, conceptual differences present in the explanatory models of Freud and Lacan about the notion of the unconscious were contrasted. Finally, it is possible to highlight some Lacanian contributions to psychoanalysis regarding the importation of the linguistic model. [ABSTRACT FROM AUTHOR]

The architecture of this contribution, which is essentially clinical, is based on four pillars. The first concerns the framework of the story of a young Gambian, named Lamin, in the cultural and ethnic-religious scenario of an Islam that presents it self as a syncretic product of high complexity and increasingly contiguous to the animist world of invisible forces. The second concerns the report of Lamin who, just over eleven years old - when no one sees him - manages to escape from his village in which he has no longer the right to stay because he has been accused by his uncle marabou of being the cause of the curse that fell on his family. Under the weight of an unsustainable secret and showy feelings of fear and shame, he crosses, Mali, Niger and arrives in Libya where he is sexually abused and tortured. The third concerns Lamin's landing on a boat in Sicily at the age of 15 and a half. He will tell the psychologists who have been taking care of him for several years: "In Italian hospitals they don't know to cure my disease because they don't see it". The fourth is the metapsychological one that attempts to link the world of the invisible to the visibility of the unconscious. [ABSTRACT FROM AUTHOR]

Quelques-unes des notions utilisées par Freud, il y a déjà un siècle, font le socle de l'inconscient freudien aujourd'hui. Pourtant, certaines d'entre elles sont tombées en désuétude. Mais, par le biais des découvertes actuelles en neurosciences, ces concepts, parfois anciens et néanmoins fondamentaux dans la logique freudienne, peuvent être à nouveau questionnés. C'est le cas de la perception. Ce phénomène, étudié par Freud dès ses premières recherches, est, en neurosciences, un vecteur de recherches très dynamiques dans les études sur l'inconscient. Cette notion devient alors un support possible pour une mise en tension dialectique, entre psychanalyse et neurosciences, à propos de l'inconscient et de la subjectivité. Actually, there are lot of questions for psychoanalysis and neurosciences. Even if sometimes these two theories seem to be distant, and even if some questions are too different to be worked in the same way, some of them can be discussed by these two approaches. It certainly does not make sense to try to find a consensus between psychoanalysis and neurosciences: it's a real risk because, in this case, they'll probably lose their specificity. But, even if differences and oppositions exist, there are some similar questions, which are related to both fields of research. Some concepts used by Freud are evoked in neurosciences. And, even if they affirm their differences with the creator of the psychoanalysis, neuroscientists speak about him and underline that he found out a lot of concepts still useful today. To build the unconscious in psychoanalysis, Freud needed different concepts. Some have fallen into disuse but through current discoveries in neuroscience, these notions, which are sometimes old but still fundamental in Freudian logic, can again be questioned. This is the case of perception. This phenomenon studied by Freud from its first researches (since 1896), is, in neuroscience, a very important support of experiences: many researches aim to understand the operations in cerebral treatment of information. And the first filters are the perceptions. They are a vector of very dynamic researches about the unconscious or, more precisely, about what it should be named "cognitive unconscious". But even if we have to establish the difference between Freudian unconscious and cognitive unconscious, the notion of perception really becomes a possible support for a dialectic exchange between psychoanalysis and neuroscience about the unconscious, but more specifically about subjectivity. [ABSTRACT FROM AUTHOR]

This article carries out a reflection on the invasive tendencies of contemporary capitalism’s production and control technologies. Defining “datification” makes it possible to understand why disclosing personal information may amount to sacrificing our freedom. From a historical perspective, it connects the origins of the industry of consent to the current ominous politics of the unconscious, which reifies subjectivities and aims at incubating the matter of our desires. Finally, in order to complement the thesis of “surveillance capitalism” on the basis of these ideas, the paper suggests the concept of “totalitarian phase of capitalism” to describe the main features of our times. [ABSTRACT FROM AUTHOR]

Copyright of Acta Universitatis Lodziensis: Folia Litteraria Romanica is the property of Wydawnictwo Uniwersytetu Lodzkiego 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.)

Copyright of Trivium (2176-4891) is the property of Mestrado Profissional em Psicanalise, Saude e Sociedade da Universidade Veiga de Almeida 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.)

The article offers information on Hungarian author Zsigmond Moricz.