Search

Copyright of Revista de Psicoterapia y Psicosomática is the property of Instituto de Estudios Psicosomaticos & Psicoterapia Medica 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 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.)

Copyright of Revista Colombiana de Ciencias Sociales is the property of Fondo Editorial Fundacion Universitaria Luis Amigo 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 Uru: Revista de Comunicación y Cultura is the property of Universidad Andina Simon Bolivar, Sede Ecuador 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.)

This paper delves into the intricate relationship between morality and the subject of the unconscious. The main objective was to attempt to articulate morality, according to Foucault, with the superego, a psychic instance that is part of the unconscious, a concept forged by Freud. Morality, read through a Foucaultian lens, is a historical construction that serves to discipline and control subjects. The superego, on the other hand, is a psychic instance formed from the introjection of laws and norms, but which cease to be the same when inscribed in the subject of the unconscious. Thus, we use the mechanism of dreams and the control of sexuality as ways to illustrate the principle of morality in the unconscious. Dreams are the fulfillment of forbidden desires that have been repressed, but return in a veiled form (these desires are distorted and censored). And, because they are morally prohibited desires by the time and regulation of the superego, they do not cease to cause discomfort in the subject and, consequently, in the collective. [ABSTRACT FROM AUTHOR]

In the second introduction to The Creative Mind, Bergson states that intuition led him to the acknowledgment of the existence of the psychological unconscious. In this paper we seek to reconstruct the path taken by Bergsonian thought that led him to this result. To this end, we resort not only on Bergson's early writings but also on the records of the classes he taught in which the theme of the unconscious is made explicit. We attempt to show that Bergsonian intuition led him to reframe the problem of the unconscious in new terms in relation to some of the discursive traditions on the unconscious that existed at the time, as well as to the discovery of the psychic unconscious along the lines of what we call the tradition of the hypnoclinic unconscious and to the formulation of his own theory of the unconscious. [ABSTRACT FROM AUTHOR]

La aparición de los sistemas de generación artificial de imágenes en el seno de la inteligencia artificial plantea la existencia de una imaginación artificial que obliga a reconsiderar las relaciones entre la imagen y el pensamiento, en consonancia con la creciente complejidad de la realidad contemporánea. Para comprender la ontología de la imaginación artificial, que se relaciona con dos tipos de inconsciente, el maquínico y el humano, resultan útiles algunos de los conceptos propuestos por Deleuze y Guattari, especialmente el de “máquinas abstractas”. Los parámetros básicos de las nuevas imágenes exigen reconsiderar ámbitos psicosociales y filosóficos que se ven afectados por la presencia de los nuevos dispositivos tecnológicos en la esfera de las últimas fases del capitalismo.

Recentemente, pesquisas científicas têm destacado semelhanças notáveis ​​entre alguns eventos de quase-morte e as experiências místicas vivenciadas em rituais de cura. Encontros anomalísticos, experiências de quase morte, tecnologias relacionais e linhas de encantamento são alguns dos elementos que constituem as práticas tradicionais da medicina ancestral amazônica. Os potenciais de cura dessas práticas são, entretanto, indissociáveis da cosmovisão ameríndia e do “acontecimento psicodélico” durante a experiência de transe. O presente estudo pretende problematizar as experiências conectivas dos rituais de cura da Amazônia indígena, a partir da noção de “inconsciente tânato-vitalista”.

Por meio da formalização lacaniana da teoria dos discursos e do discurso do capitalista, objetivamos localizar os modos de operação presentes na racionalidade neoliberal. Partimos da introdução de uma nova modalidade de laço social, que parece travar as possibilidades de funcionamento do quarto de giro e opera sob o psiquismo aos moldes de uma produção ilimitada, reduzindo o desejo à dimensão da demanda. Esse movimento realiza uma manobra de captura da subjetividade por meio do supereu e passa a se orientar por horizontes forjados pelo neoliberalismo. A empreitada do discurso do capitalista se assemelha a um "crime perfeito", a qual tem como meta o apagamento de qualquer rastro que sirva como uma orientação desejante. Apostamos na inscrição do desejo por meio do ato de escuta como estratégia de localização de representações possíveis. Assim evita-se a consumação de um crime perfeito e trata-se de uma operação com um resto inassimilável pela economia de mercado. É na medida em que esse resto pode ser acolhido por meio de uma escuta que se inscreve a possibilidade de produção não apenas de uma coordenada pautada no desejo bem como de uma estratégia política frente ao ilimitado dos mercados contemporâneos.

Este artigo propõe articulações entre as estruturas coloniais de incidência do racismo e do sexismo no laço social e suas vias de inscrição no inconsciente e no corpo. Partimos de um debate sobre o enquadre colonial da subjetividade e de questões levantadas por Frantz Fanon acerca do modo como o racismo se conecta com a lógica fálica do complexo de Édipo para avaliar sua validade em relação à realidade de povos colonizados. Retomamos formulações freudianas e lacanianas úteis para abordar essa encruzilhada, a partir dos caminhos apontados por Lélia Gonzalez ao discutir as subversões operadas pela mulher negra diante do racismo e do sexismo no contexto brasileiro. Com base em alguns fragmentos clínicos, sustentamos que uma abordagem clínica da perspectiva interseccional antecipada por Lélia Gonzalez demanda uma tomada dialética das relações entre estrutura e história, entre o coletivo e o singular e entre o inconsciente colonizado e o resto que escapa e subverte as relações de dominação.

The ambiguity of traditional sexual roles would have burst into the art of the beginning of the twentieth century, passing it down to our days through changed and confusing roles that are interpreted numerous times by creative men capable of interpreting their female counterpart through the symbols of the unconscious. This new approach to the male sexual role would constitute an important part of its nature, while at the social level it would constitute a transformative force where the feminine begins to have renewed power, putting an entrenched patriarchy in crisis. In this article, we will see how in the art of male artists the union of opposites would condense into unity presenting itself as a bisexual and totalizing being that reveals to us a new man, capable of manifesting his feminine side as a critical alternative that breaks with conventions social, linking with our evolutionary past, but also with our future. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Filosofía (La Plata) is the property of Universidad Nacional de La Plata 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.)

Resumo Este artigo foi desenvolvido com o objetivo de pensar que a escrita de um caso clínico em psicanálise precisa considerar os elementos estéticos e políticos para se manter precisa em relação à ética da psicanálise. Para tanto, faremos aproximações entre o conceito de Inconsciente de Sigmund Freud e de Inconsciente Estético, proposto pelo filósofo francês Jacques Rancière. Assim, num primeiro momento será apresentado, de forma breve, o inconsciente estético e a psicanálise. Em um segundo momento, vamos apresentar os apontamentos de Rancière sobre estética e promover possíveis articulações entre o filósofo e Freud, a partir do que eles conceituam sobre o inconsciente. Finalmente, vamos pensar como o caso clínico pode ser observado a partir dessa ótica, investigando a respeito das articulações entre Inconsciente e Inconsciente Estético.

Las siguientes páginas proponen un abordaje de la teoría psicoanalítica desde su dimensión espacial. Ante la nula o escasa consideración que han tenido los aportes freudianos a la problematización del espacio, este trabajo sostiene que una de las propuestas más interesantes de la teoría psicoanalítica es, en rigor, espacial. En momentos en que la medicina trabajaba sobre un espacio anatómico y localizado, Freud esbozó un espacio psíquico y retórico, compuesto por tramas energéticas y movimientos. A través de una lectura analítica de la obra freudiana y en un diálogo interdisciplinar con la geografía crítica, el objetivo es recuperar las metáforas espaciales utilizadas para graficar la estructura y el funcionamiento de la arquitectura psíquica, esgrimiendo espacialmente las tópicas, las instancias psíquicas, el inconsciente, el escenario onírico, la actividad represiva, entre otros. En síntesis, se brinda una aproximación a las dinámicas espaciales del psicoanálisis para comprender su fundamental contribución a la imaginación geográfica y al giro espacial.

La precariedad se ha convertido a lo largo de las décadas en un significante maestro con una diversidad infinita: se habla, así, de precariedad económica, social, existencial..., lo que convierte esta palabra en un concepto universal. Nuestro objetivo es cuestionar clínicamente esta precariedad, no como la clínica del hombre en situación de desprendimiento, inestabilidad o inseguridad, sino como paradigmática del Hombre contemporáneo. Pascal inauguró este modelo antropológico en la formulación de su apuesta, testimonio de una relación del sujeto con un Real de goce precario. La colusión de los discursos de la ciencia y del capitalista completa la apuesta de Pascal con las probabilidades y el gobierno a través de los números, hasta el punto de poder decir que esta lógica no produce la precariedad, sino que más bien la condiciona. El Real ahora regresa en formas más radicales, empujando al sujeto de nuestra modernidad a conductas de llamado a un Otro del que ya no se espera ninguna respuesta. El Hombre precario en sus apuestas (inconscientes) ahora flota como una prenda de vestir sobre un personaje inacabado, agitándose en el escenario de lo aleatorio.

C.G. Jung fue, junto a Freud, el más profundo investigador de la mente humana de los siglos XIX y XX, en una vasta obra marcada por una intensa experiencia que supuso la experimentación personal (algo evidente en El Libro Rojo). Su énfasis estuvo en comprender el proceso de la autorrealización del ser humano a través del estudio del inconsciente personal y colectivo. Los arquetipos, una de sus significativas aportaciones, contienen de manera ignota la noción de Dios que, desde su forma originaria, estaría oculta, precisamente, en el inconsciente.

O presente estudo pretende esboçar a revolução teórica que a descoberta de Freud implicou às “humanidades”. A descoberta freudiana do inconsciente representa uma ruptura com o conhecimento passado. Assim, utilizando o referencial teórico althusseriano, empreende-se uma tentativa de demarcar um corte epistemológico derivado da descoberta do próprio objeto da psicanálise, o inconsciente. O artigo demonstra que o inconsciente, como objeto de uma recém-criada ciência, é uma ruptura total com o produzido no passado. Freud, assim como Marx, descobriu um novo continente do saber humano: o último, o “Continente-História”; e o primeiro o “Continente-Inconsciente”. Dessa forma, a psicanálise deve ser entendida não como uma continuação do mito do homo psychologicus ou uma derivação das “teorias” biologizantes do pensar humano, mas como uma ruptura com esse antigo “saber”.

Considerando la relevancia de la noción de sentido para los estudios del lenguaje, este artículo realiza un recorrido por los seminarios y escritos de Jacques Lacan con el objetivo de analizar los modos en que se emplea este término. Revisamos las conceptualizaciones que se construyen en torno al sentido para establecer puntos de diálogo con el análisis del discurso. Este trabajo permite identificar cuatro periodos temporales en los que se ubican diferentes entramados teóricos en torno a esta categoría: 1953-1957, en el que el sentido es pensado en relación con las formaciones del inconsciente; 1957-1964, en el que se lo articula con la cadena significante y el Otro; 1964-1974, en el que se lo diferencia de la significación y se lo caracteriza como semblante, y, finalmente, 1974-1977, en el que se lo distingue de lo real. Estos momentos evidencian continuidades respecto a las elaboraciones que se entretejen, pero también rupturas significativas: mientras que la referencia al sentido fallido —nunca se alcanza el todo-sentido— permanece a lo largo de las enseñanzas, en los últimos años se ubica una fuga de sentido que reenvía a un más allá, anclado en lo real, por fuera del discurso.

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]

Copyright of Revista de Psicoterapia y Psicosomática is the property of Instituto de Estudios Psicosomaticos & Psicoterapia Medica 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.)

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]

Considering the relevance that the notion of meaning presents for language studies, this article reviews the seminars and writings of Jacques Lacan with the aim of analyzing the ways in which the French psychoanalyst uses this term. We seek to review the different conceptualizations that are built around meaning to establish some points of dialogue with the approach with which discourse analysis operates. This work allows us to identify four time periods in which different theoretical frameworks are located around this category: 1953-1957, in which meaning is thought in relation to the formations of the unconscious; 1957-1964, in which it is articulated with the signifying chain and the Other; 1964-1974, in which it is differentiated from significance and characterized as a semblant, and, finally, 1974-1977, in which he is distinguished from the Real. These moments show certain continuities with respect to the elaborations that are interwoven, but also significant ruptures: while the reference to meaning as failed --by definition, all-meaning is never achieved-- remains throughout the teachings, in the last years, a leak of meaning is located that refers to a beyond, anchored in the Real, which is outside the discourse. [ABSTRACT FROM AUTHOR]

Through Lacan’s formalization of the theory of discourses and the discourse of the capitalist, we aim to locate the operation modes present in neoliberal rationality. We start from the introduction of a new modality of social bond, which seems to block the working possibilities of a quarter spin and operates under the psyche in the mold of an unlimited production, reducing desire to the dimension of demand. This movement captures the subjectivity through the superego and begins to be guided by horizons forged by neoliberalism. The endeavor of the capitalist discourse resembles the “perfect crime”, which has as its goal the erasure of any trace that serves as a desiring orientation. We bet on the inscription of desire through the act of listening as a strategy for locating possible representations. In this way, the consummation of a perfect crime is avoided and it is turns to be about an operation with a leftover that cannot be assimilated by the market economy. It is to the extent that this remainder can be welcomed through listening that the possibility of producing not only a coordinate based on desire, but also a political strategy in the face of the unlimited nature of contemporary markets is inscribed. [ABSTRACT FROM AUTHOR]

This article proposes articulations between the colonial structures of incidence of the racism and sexism in the social bond and their ways of inscription in the unconscious and in the body. Starting from a debate about the colonial framework of subjectivity and from questions raised by Frantz Fanon about how the racism connects with the phallic logic of the Oedipus complex to assess its validity in relation to the reality of colonized peoples. We return to useful Freudian and Lacanian formulations to address this crossroads, based on the paths pointed out by Lélia Gonzalez when discussing the subversions operated by black women in the face of racism and sexism in the Brazilian context. Based on some clinical fragments, we argue that a clinical approach to the intersectional perspective anticipated by Lélia Gonzalez demands a dialectical approach to the relations between structure and history, between the collective and the singular, and between the colonized unconscious and the rest that escapes and subverts the relations of domination. [ABSTRACT FROM AUTHOR]

Neste texto destaca-se a crítica de Jean-Paul Sartre à psicanálise, especialmente em relação ao seu conceito de consciência. Argumenta-se que a visão de Sartre sobre a consciência difere significativamente da de Freud, e nota-se que Sartre, apesar de sua animosidade em relação à psicanálise, incorpora aspectos dela em sua própria filosofia. Critica-se que Sartre não se aprofunde no desenvolvimento teórico de Freud e omite a análise do funcionamento do aparelho psíquico, o que fragiliza suas críticas e seu projeto de “psicanálise existencial”.

Copyright of Logos: Anales del Seminario de Metafísica (1575-6866) is the property of Universidad Complutense de Madrid 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.)

Objetiva-se, no presente texto, realizar uma exposição teórica sobre a concepção freudiana de melancolia apresentada em Luto e melancolia (1917/2012b). Para tal, oferece-se ao leitor uma breve recuperação histórica acerca da escrita e da publicação do ensaio em questão, dando especial destaque ao período da elaboração do projeto de metapsicologia construído por Freud. Em seguida, discutem-se os principais elementos apontados por Freud como característicos da afecção melancólica: identificação narcísica, ambivalência e sadismo. Trata-se, portanto, de um ensaio teórico-conceitual em psicanálise. A partir de obras discutidas ao longo do texto, busca-se evidenciar que o estudo acerca do ensaio Luto e melancolia possibilita a compreensão de importantes processos psíquicos inconscientes, evidenciando que na melancolia há um intenso conflito entre os componentes ideais do Eu e as exigências do Supereu na relação com o Eu. Entende-se que o estudo acerca do conceito de melancolia elaborado por Freud, promove a recuperação de formulações essenciais para a história do movimento psicanalítico.

El texto tiene la finalidad de plantear algunas relaciones entre la función del arte, en su modalidad terapéutica, ante la psicopatología ―con el trasfondo de la categoría de lo siniestro―, desde una perspectiva psicoanalítica y estética. Específicamente, se aborda el caso de la obra de Martín Ramírez, pintor mexicano que vivió gran parte de su vida recluido en hospitales psiquiátricos de Estados Unidos (desde la década de los treinta del siglo pasado). La experiencia de Ramírez alude a la pérdida de la razón desde una situación de migrante; este se halla completamente desterritorializado, ya que nunca aprendió a hablar inglés. Así, su diagnóstico ―para algunos autores― se realizó de manera errada, estuvo influenciado por el racismo: algunos medios psiquiátricos consideraban a los migrantes como potenciales portadores de locura, lo cual ponía en peligro las condiciones genéticas de los americanos para futuras generaciones. El arte, para Ramírez, opera como un dispositivo atemperador frente a las dinámicas biopolíticas del hospital psiquiátrico, debido a que con este intenta reconstruir un horizonte de coherencia y sentido ante las realidades psíquicas (interiores) y exteriores (fenoménicas) que se han colapsado. Empero, el arte funge como un mecanismo de compensación frente a un principio de realidad que se ha diluido, tal como para algunos autores funcionan los mecanismos de compensación psíquicos, como sucede en el caso de la psicosis. Entonces, se abre una veta para el tratamiento de psicopatologías, allende una terapéutica de corte farmacológico de cuño neurobiológico positivo.

O inconsciente foi a maior contribuição freudiana e passou por reformulações. Da primeira até a segunda tópica, Freud teorizou a respeito de um Eu inconsciente e nada soberano. Nos interessa nesse artigo mostrar como Freud estabelece uma crítica às teorias consciencialistas e qual o caminho percorrido para encontrar um outro caráter para o Eu. Para tanto, mobilizaremos sua teoria do desejo, sendo esta a principal responsável pelo funcionamento do psiquismo. Suporemos que o inconsciente freudiano introduz para a humanidade um modo de lidar com as faltas que, além de não extirpáveis, nos descentram a todo momento.

As pretensões teóricas do presente trabalho conjunto se concentram, primeiramente, sobre a discussão do conceito de inconsciente que, por conseguinte, nos leva também a uma tomada de posicionamento a respeito do que seja o próprio pensamento. Enquanto uma primeira resposta, poderíamos tentar defini-lo como uma atividade da consciência. A partir da segunda filosofia de Wittgenstein, na obra Investigações Filosóficas, podemos encontrar a definição que ele dá para aquilo que configura o pensamento, sendo este um acontecimento dentro da linguagem, e assim se utiliza do solo comum da linguagem e da sua premissa de comunicabilidade para investigar seus níveis de intersubjetividade. Colocamos em comparação a esta ideia de pensamento apresentada por Wittgenstein para criar um paralelo com uma leitura sobre o conceito de inconsciente. Começando a nossa investigação sobre esse conceito, conforme foi colocado e apresentado pela psicanálise freudiana, como sendo uma parte subterrânea da psique que não se apresenta para a consciência, mas que aparece de maneira latente dentro do ato de pensamento como categoria de atribuição de sentido para a linguagem e seu uso. Deste modo, investigaremos seu método interpretativo de decodificação desse sentido inconsciente analisado dentro do uso da linguagem e como o próprio Wittgenstein criticou esse método enquanto uma metodologia científica. Por fim, como parte da conclusão entre um debate científico e estético articulado dentro da teoria wittgensteiniana e freudiana, gostaríamos de adicionar para dentro deste debate, ainda que de maneira breve, uma noção de inconsciente apresentada por Rancière para que então, possamos colocar em paridade as considerações feitas por Wittgenstein, juntamente com esta noção de Rancière, ao corroborar uma leitura da psicanálise freudiana que não parte mais estritamente de uma estrutura científica, mas para elaborar a possibilidade de uma leitura da psicanálise vinculada a estética e vinculada a arte.

El presente texto tiene como objeto dar cuenta de los rasgos fundamentales de la crítica bachelardiana al mundo moderno a partir de la recuperación de los conceptos de vida, imaginación activa y libertad. Dichos conceptos aparecen como corazón de una ontología a la vez vitalista y materialista, en la que el ejercicio de la libertad se concibe a partir de la relación dinámica y productiva entre el consciente y el inconsciente, en términos de la articulación de un cogito de la ensoñación. Para Bachelard, la libertad se constituye como un proceso de verticalización aérea que se articula como marco crítico de un mundo moderno que reduce a la conciencia a los requerimientos meramente sensomotores de una cultura ordenada en una creciente mecanización.

Este artículo propone considerar la obra de Fichte como un precedente de la idea de inconsciente. Pero no se limita a señalar algunos de los elementos del pensamiento de Freud que pueden encontrarse en Fichte como antecedentes del psicoanálisis. También se sirve de la crítica que Foucault plantea al psicoanálisis. En particular se establece un paralelismo entre lo que Foucault llama implante y la construcción del deseo y su reverso artificial en Fichte a través de la idea de facultad superior de desear en su relación con la facultad inferior, que constituiría la primera versión del inconsciente.

Referência do artigo comentado: ALT, F. Outros inconscientes: desconstruindo a translucidez da consciência sartriana. Trans/form/ação: revista de filosofia da Unesp, v. 44, n. 4, p. 193-212, 2021.

Trata-se da resenha do mais novo livro “O Teatro do Inconsciente: ou como Freud inventou a psicanálise oferecendo um palco para o desejo” de autoria do psicanalista francês Jean- Michel Vivès. O livro conta com cinco capítulos, além do anexo intitulado Reminiscências do professor Sigmund Freud por Max Graf.

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]

Psychoanalytic thought, affiliated with Freud, Melanie Klein and Bion, develops by integrating the concepts of bi-logic into the structure of the psychoanalytic edifice. The conception of the unconscious, the discovery of the characteristics of the unconscious system, is the most creative and fundamental discovery of Freudian thought, with profound implications for psychoanalysis and other fields of knowledge. From the "Realm of the Illogical", mathematical laws and principles allow the construction of a model for reading the unconscious -- the bi-logic. The laws of unconscious processes, attributing logic to it, allow us to place it in the realm of the multidimensional, providing a better reading, a more precise dialogue, and a clearer practice of psychoanalysis. Language is not the only element of interpretation. We communicate, at deeper levels, closer to the essence of Being. The article, in the aforementioned context, will provide a summary of the fundamental ideas of bi-logic; its influence on contemporary psychoanalytic thought and its clinical implications. [ABSTRACT FROM AUTHOR]

This paper begins by questioning why the concept of intuition is not part of Freud's metapsychology. After conducting research, the author hypothesizes that Freud, who was concerned about making psychoanalysis a credible science, different from all others, did not formulate the concept, which was already being used and deepened by philosophers at the time. With Sigmund Freud (1856-1939), psychoanalysis emerges as a method of psychic treatment and investigation of the unconscious. Freud considers dreams as the real way of accessing the unconscious. Later, Melanie Klein (1946) introduced the concept of projective identification, while Donald Winnicott (1956) described the analytic relationship as being similar to the mother/baby relationship. Wilfred Bion (1962), integrating the theories of both Klein and Winnicott, describes the concept of rêverie, further integrating the notion of intersubjectivity into psychoanalysis. André Green (1989), describes the concept of tiercéité, later developed by Thomas Ogden (1994) to refer to the analytic third party, illustrating how, in the analytic relationship, both analyst and analysand are modified by their joint experience of the dyad. From this perspective, the author considers the psychoanalyst's intuition as an unconscious mechanism resulting from intersubjectivity within the dyad, and which currently warrants its integration in the Dictionary of Psychoanalysis. [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 Miscelanea Comillas is the property of Universidad Pontificia Comillas 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 Bajo Palabra: Journal of Philosophy is the property of Bajo Palabra: Journal of Philosophy 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 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.)

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.)

Starting from the concepts “fiction line [ligne de fiction]” and “textual unconciousness”, developed by Lacan and Jean Bellemin-Noël respectively, this article presents the analysis of a piece of the Alejandra Pizarnik’s diary. The text seems representative of the author’s meta-literary concerns, among which stands out the conflict between the language as a tool and the non-communicable nature of the reality. The psychoanalytic analysis of the discourse given by the subject of the statement reveals, as Kristeva argues, a desire to transcend the narrow limits of the symbolic sphere and to open an alternative literary space closer to the embodiment and its drives.

¿Es posible que la experiencia perceptiva pueda ser comprendida como una textura imaginaria de lo real? El planteamiento merleau-pontyano intentará dar respuesta a tal cuestión plasmando la imposibilidad de concebir a la experiencia en un concepto claro y positivo a partir de la inclusión de un simbolismo inmediato —sin intermediarios— y de una reformulación del inconsciente como un poder de conocimiento a partir de una lógica perceptiva, con el único fin de poder devolver al sujeto a sus propias fantasías y abrirlo a la alteridad. Se trata de expresar cómo los funcionamientos perceptivos equívocos son capaces de podernos ofrecer un espectáculo unívoco, dando cuenta, en última instancia, de la realidad imaginaria del deseo.

Copyright of Revista de Psicoterapia y Psicosomática is the property of Instituto de Estudios Psicosomaticos & Psicoterapia Medica 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 Aufklärung: Revista de Filosofia is the property of Aufklarung: Revista de Filosofia 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.)