Lacan

This paper engages centrally with the political impotence of much of critical theory today and suggests how a Lacanian-inflected perspective may offer a possible way out of the present intellectual and political deadlock. Lacanian thought has been central to many post-foundational theorizations of the political, yet the radical implications of a Lacanian-inflected reading of the political remain largely unexplored. Our prime objective is to demonstrate that a Lacanian theorization of ‘the political’ can help to open up a space for articulating the current deadlock that locks the Left in a state of melancholy, anxiety, depression, and/ or impotent acting out. After a brief conceptual introduction to the notion of ‘the political’, the paper mobilizes and develops the Lacanian theory of the subject. This permits opening up the terrain of psychoanalyisis to the question of the political as that what does not work in the world. The key insights of a Lacanian- inflected political theory are then explored through the work of some of the key critical political theorists: Jacques Rancière, Slavoj Žižek, and Alain Badiou.

In “Ideology and Ideological State Apparatuses,” Louis Althusser proposed a complete rethinking of the category of the Subject. Despite the many critiques of Subjectivity that proliferated in France at the time, Althusser intended to salvage the concept of the Subject in order to address how a given ideology maintains its stranglehold on an individual in the absence of any external repressive apparatus (e.g. a police officer). This paper will assess Althusser’s achievement by way of immanent critique; rather than dispensing with Althusser’s theoretical framework, I will update it by adding two components that attempt to remedy its deficiencies. Those components reside in between the Subject and the ideological apparatuses that “capture” it. This mediating region is itself split into two concepts: 1) the Freudian death drive, or repetition automatism, which pertains to the composition of the Subject’s interior border, and 2) the phenomenological experience of that border, designated by the phrase “wounds in the sensorium”.  In order to approach the latter phenomenological dimension of ideological interpellation, I will take a seemingly roundabout, but necessary journey through the work of Walter Benjamin, Friedrich Nietzsche, and Franz Kafka.

Openbaring betreft de boodschap van een waarheid die groter is dan we misschien aankunnen. Het betekent een inbreuk op de orde die we in het dagelijks leven nastreven en is in dat opzicht een trauma, dat dwingt tot een herziening van ons bestaan. Onze moderne cultuur heeft het echter verbannen uit het rijk van rationaliteit en wetenschap. Dit essay gaat het trauma van openbaring niet uit de weg, maar zoekt het op. Want kan onze humaniteit wel zonder openbaring? Slagen we erin werkelijk mens te zijn nadat we openbaring succesvol uit onze cultuur hebben verdreven?
Over o.a. Levinas, Lacan, Michel Henry

Esta tese buscou compreender como a morte violenta se apresenta na relação do sujeito com o laço social, considerando-se as dimensões imaginária, simbólica e real por meio das quais Lacan aborda a experiência freudiana. A partir de questões sobre a morte violenta de jovens envolvidos com a criminalidade, propusemos uma investigação teórica acerca das contribuições da psicanálise para esse problema. Apresentamos a tese de que a morte violenta tem sempre um duplo aspecto: comporta efeitos destrutivos, mas também constitutivos para a
cultura e para a subjetividade. Ao mesmo tempo em que a civilização interdita a morte violenta, Freud assevera que essa proibição se fundamenta em um desejo de morte recalcado. Além disso, ele utiliza a noção de pulsão de morte para situar a impossibilidade de se eliminar
os impulsos destrutivos das relações entre os homens. Se a princípio, Lacan propõe uma lógica na qual o Simbólico funciona como a instância reguladora, que limita a agressividade presente na relação intersubjetiva, posteriormente, com o nó borromeano, será possível reorganizar as relações entre os registros. Dessa forma, utilizamos a topologia borromeana para circunscrever três diferentes modos de apresentação da morte violenta no laço social: a) um modo imaginário, que foca aspectos intersubjetivos, como a rivalidade e o reconhecimento; b) um modo simbólico, que contempla as determinações discursivas, como a
interdição e a própria violência da lei; e c) um modo real, que foca aquilo que escapa às significações imaginárias e ao ordenamento propiciado pela linguagem. Concluímos que a morte violenta, tomada em cada uma das consistências do RSI, coloca em relação elementos paradoxais – o direito e o avesso das respostas subjetivas e sociais –, como a agressividade e o reconhecimento, a pulsão de vida e a pulsão de morte, a pacificação e a violência, a catástrofe máxima de uma destruição absoluta e uma abertura criadora entrevista por uma diferença mínima. Para além da dimensão clínica, a elucidação pela psicanálise dos diferentes modos de apresentação da morte violenta possibilita uma subversão do discurso social sobre a criminalidade e sobre o criminoso. Ao apontarmos a violência sistêmica que ex-siste à violência visível no cotidiano dos jovens envolvidos com o tráfico, temos uma chance de
fazer vacilar a lógica que penaliza e mata os jovens da periferia, perpetuando o ciclo da violência.

This dissertation explores personal experiences of change occurring in two psychotherapy modalities—Psychoanalysis (PSA)/Psychodynamic Psychotherapy (PDT) and Cognitive-Behavioral Therapy (CBT)—from a theoretically informed qualitative research perspective.  It seeks to reframe the longstanding debate between Specific Factors and Common Factors as the “active ingredients” involved in bringing about beneficial change in psychotherapy.

Leaders all around the world, especially those at the helm of organizations, are known to be enthusiastic art collectors. Nonetheless, little research has been done on the impact of the leaders' art collecting pursuits on the development of their leadership approaches, This study sought to investigate the extent to which art collecting enahled 10 Brazilian leaders-cum-art collectors to attain leadership singularity through a close study of their speech in one-on-one, semi-structured, and online interviews. It examined the extent to which the interviewees' "signifiers" words whose meanings depend on context revealed the impact of art collecting on their attainment of leadership "singularity" - the uniqueness of an individual's style characterized by an absolute in différence to social conventions. The interviewees' use of polarizing signifiers to describe the business world as harsh and calculated in stark contrant to the warmth they associated with art showed how they used art collecting as a buffer to shield them against unpleasant leadership realities. Moreover, their employment of signifiers and meanings, which recurred in both their business and art worlds, also illustrated how art collecting served as a transitional object for them to define their singular selves and their leadership approaches. Finally, the interviewees' connecting signifiers revealed how art collecting challenged them to build an inclusive work environment or society by promoting openness to diverse perspectives. What this research study has affirmed is that something as seemingly trivial as words can surface the power of art in sustaining ambiguities and ambivalences for the cultivation of individuel and leadership singularities with ripple effccts on people around us

Рассматриваются детско-родительские отношения в контексте гаджетизации, интернетизации с позиций теории информационного общества М. Кастельса и фрейдо-лакановского психоанализа. По результатам проведенной авторами фокус-группы с родителями детей, являющимися активными пользователями смартфонов, планшетов, компьютеров, прочих девайсов и медиаконтента, выявлены позитивная роль и негативные последствия подобной активности для детей и развития, функционирования детско-родительского взаимодействия в целом. Выделены типы детско-родительских отношений, опосредованных использованием гаджетов в воспитании и социализации детей.

O conceito lacaniano de discurso do capitalismo lança luz sobre mecanismos fundamentais da sociedade de consumo contemporânea. No capitalismo tardio, a mercadoria não apenas representa, mais do que nunca, uma condensação de significantes, como é uma expressão direta do mais-de-gozar: o ato de consumir consiste em si mesmo numa fonte de gozo. Na medida em que se reduz o papel de mediação do significante entre o sujeito e o gozo, acelera-se o circuito que vai da promessa de gozo à frustração e a uma nova promessa. Ademais, o gozo torna-se imperativo e acena-se agora com um gozo sem limites. Nesse contexto, é pertinente uma aproximação entre o gozo do consumo e o gozo da adição. / The Lacanian concept of discourse of capitalism sheds light on fundamental mechanisms of contemporary consumer society. In late capitalism, merchandises not only represent, more than ever, a condensation of signifiers, but they are also a direct expression of surplus-enjoyment: the act of consumption is in itself a source of enjoyment. To the extent that the role of signifier as a mediation between subject and enjoyment is reduced, the circuit from the promise of enjoyment to the frustration and to a new promise is speeded up. Moreover, the enjoyment becomes an imperative and there is now the beckon of a boundless enjoyment. In this context it is relevant a rapprochement between the enjoyment of consumption and the enjoyment of addition.

This article draws on the psychoanalyst Melanie Klein's 'paranoid-schizoid position' to discuss some exemplary social media posts about the coronavirus. I argue that posts often express experiences, thoughts, and fantasies in a schematic manner. They reproduce a paranoid-schizoid logic by which particular views on the current crisis are articulated and different ones are negated. The Kleinian framework is supplemented with Lacan's notion of the Discourse of the Hysteric. I argue that the examples discussed in this article are instances of hysteric modes of relating to an Other (e.g. the expert) that is allegedly withholding important information from the subject. Splitting is amplified by the technological functioning of social media themselves which split users along a paranoid-schizoid dynamic for purposes of surveillance, advertising and profit maximization. I conclude by outlining steps towards the Kleinian 'depressive position' both in relation to how we engage with COVID-19 and social media. The depressive position acknowledges both good and bad aspects of a given situation. I further show how it can be supplemented via the Lacanian Discourse of the Analyst which includes a commitment to the limits of knowledge, certainty, and prediction.

Quentin Skinner compares Hobbes’s Leviathan to a parliamentary speech; to interpret the text is to uncover its contributions to ongoing debates. I extend this idea to demonstrate how the Chinese translation history of ‘rights’ during the Opium Wars and their aftermath could contribute to ongoing debates about ‘rights’ in world history. So far, commentators on the two key Chinese translations of ‘rights’—daoli (道理) and quanli (權利)—have basically stopped at calling them ‘mistranslations’. Contrary to these critics, I argue that these translations draw out certain truths in the conceptual history of ‘rights’ in the West. My analysis highlights the Chinese ‘mistranslations’ as the truth of the
Subject’s message being returned from its Other in inverted form. In the words of the Tang Emperor Taizhong as recorded in both The Old Tang History and The New Tang History, ‘The Other as my mirror helps me understand my strengths and weaknesses’. The new historical method I develop via Lacan and Chinese historiography allows me to go beyond postcolonial reading of the subaltern’s ‘copy’ of the master’s ideas as distortion, mimicry, or creative transformation. Instead of making the
subaltern’s translation a mere parody of the Master—subversive or not—I highlight how the Chinese (mis)-translations captures certain truths about the Master which the latter cannot see in himself.

Key Words: ‘right’; Benjamin; Koselleck; Lacan; postcolonial studies; Opium Wars

We are a binary consciousness. Perhaps the most striking outcome of psychoanalysis is the formalization of this fact in the notion of the distinction between the conscious and the unconscious. Whether we follow orthodox Freudian readings of the unconscious as the repressed remainder of all that is rejected from consciousness, or the Jungian line of thought which sees the unconscious as the primary ground from which the conscious sense of self we call the ego emerges, we are left with the simple fact of a bifurcation between what we consider us, and what is not us, but nevertheless lives within and through us. Descartes was not yet psychological. His famous formula for the supremacy of the ego, ​ cogito, ergo sum​ , is to be understood as the declaration of our sense of self-regard as being correct — there is nothing else, besides what we know of ourselves. Nietzsche was perhaps the first depth psychologist, and from his time to ours, we have entered into a decidely psychological era. We might distinguish between pre-psychological and psychological views of self and world: ​ pre-psychological​ asserting that it is what we know of ourselves which is ultimately true, and ​psychological asserting that our vastness, or depths, to use the popular metaphor, can only be known in glimpses. It is not simply that the unconscious remains repressed. The bar of repression is a swinging door. Psychic contents emerge from unconsciousness into consciousness, as if through this door, or, to use the metaphor Jacques Siboni, a student of Jacques Lacan's, provides: a conveyor belt. This conveyor belt from the "other half" of our consciousness can get stuck. It can move too quickly, or too slowly, or not at all. When it moves too quickly, we may suffer from an inflation of consciousness — by identifying with affect-laden psychic contents being delivered up into consciousness, we may lose our reasonableness — that same reasonableness which is the hallmark of the ego.

This essay takes a psychoanalytic perspective to reflect on Covid-19 as master signifier of contagion.  It explores our relation with nature and control.  Covid19 is an intrusion of a traumatic Real  into our lifeworlds.  The Real enunciates a particular truth to us;  that we live in a precarious, inter-dependent connected world,  undoing the hegemony and fantasy of Capitalism-Science.  The essay concludes by introducing some theory and practice for leaders to address the truth revealed.

En este artículo realizamos un análisis de la última parte de la obra de Gabriela Liffschitz. En ella, la escritora y fotógrafa argentina elabora poéticamente una experiencia de cáncer de mama. Aquí, creemos, en primer lugar, que la enfermedad es vivida y entendida como un "acontecimiento", de acuerdo a los desarrollos teóricos de este concepto de autores como Michel Foucault, Gilles Deleuze, Jacques Derrida o Alain Badiou. En segundo lugar, creemos que este hecho -la fidelidad al acontecimiento del cáncer- es el que habilita a la autora a construir una posición de resistencia frente a los dispositivos biomédicos y biopolíticos contemporáneos. Desde esta posición, en tercer lugar, Liffschitz impugna el efecto de individuación de dichos dispositivos y pone en juego una forma de "ser-en-común" que hace más habitable su vida y su enfermedad.

This article emerges from one collaboration with Palestinian clinicians while presenting the work of Frantz Fanon to a group of training clinicians in the Maana Center of EMMS Nazareth Hospital in Nazareth (al‐Nasirah). Reading and discussing Fanon in Palestine with Palestinian clinicians and trainees elicited deepseated feelings of affirmation and validation, while also disclosing anxieties arising from colonial alienation, as Fanon would say. At the same time, Fanon conjures in Palestine an affirming and empowering spirit that, inevitably, results in a consideration of how Palestinian indigeneity, no matter how mediated by regimes of domination and control, recenters itself as a repost to the extractive psychological and material violence that constitutes settler colonialism; in this case, Zionism. Adopting a decolonial methodology, we came to understand how psychological theory and practice provides Palestinian clinicians a means to work for selfawareness within a regime of oppression. Centering indigenous lives, their relationships to their own collectives and communities, and their relationship the psychopathy of settler colonial structures, produced critical psychological and social knowledge.

This paper will explore the aesthetic strategies of Bryan Fuller’s Hannibal (NBC, 2013-15) in the context of film-philosophy and what appears as a sort of methodological Cartesian dualism – which is to say, approaches that posit film as mind and/or film as body – in order to suggest the possibilities for (re)introducing psychoanalytic theory into such psyche-soma-screen debates. Identifying a recurring stylistic motif throughout the series – which I will designate the “shudder-image” – I will ask whether established models such as Frampton’s (2006) concept of “filmind”, on the one hand, or Sobchack’s (1992) encounter with perceiving bodies, on the other, are sufficient for understanding the audio-visual techniques of Hannibal, and what scope there might be to bring notions such as “unconscious” and “symptom” into this conversation.  Where Adorno (1970) famously described the “shudder” provoked by the work of art, I will consider what is at stake when it is the image itself that convulses. This analysis will be framed in terms of the mind-body relation expressed in psychoanalysis, and developed with reference to Freud’s (1900) emphasis on the priority of form in the interpretation of dreams and Žižek’s (2019) dialectical understanding of the relationship between style and story. In short, in dialogue with phenomenology and affect theory, I ask: What contribution can Freudian-Lacanian psychoanalysis make to the study of aesthetics in general and Hannibal in particular?

This chapter, focusing on the text The Family Complexes (1938), demonstrates that already as early as the 1930s, Lacan's interests had turned to revising psychoanalytic theory. The text represents a prototypical example of the internal dilemma Lacan experienced throughout his work, a dilemma swinging between fidelity to Freud and his own longing for innovation, that is, between his desire to sustain the physical anti-metaphysical dimension in Freud's theory and his wish to transform Freud's principles into an abstract model of fatherhood. In his scheme, fatherhood was to be a symbolic principle extending beyond any concrete feature. My research indicates that Lacan's interpretation of Freud revolved around the concept of the Father, with Lacan placing the Father figure within a broad cultural context. Lacan related to the Father as Imago rather than as a biological-concrete father functioning within some family unit.
I argue here that during this period, Lacan made use of Jungian concepts as well as precepts taken from the Judeo-Christian tradition in order to construct his revision of psychoanalysis. By means of Jung's terms "imago" and "complex," Lacan was able, like Jung, to contest Freud's biologism. With the help of the Father principle as it appears in the Judeo-Christian tradition, Lacan elaborated what he perceived to be a paternalistic-Jewish attitude. This attitude, he believed, existed in contradiction to the absolute Mother principle.

La clinica delle psicosi ci mostra a sufficienza che la sensorialità è al cuore del processo di decostruzione/ricostruzione del corpo, sia nella forma di fenomeni elementari xenopatici che richiamano l'automatismo mentale, sia tipicamente con il ricorso compulsivo a tutto un campo d'azione per riconfermare sensorialmente l'integrità del corpo. Dalla sensorialità alla sensualità si gioca il problema assolutamente centrale della costruzione di un'intimità. Se le condotte di rassicurazione sensoriale appaiono onnipresenti negli psicotici, quelle sensuali sembrano al contrario al centro della loro difficoltà a giocare con i sensi, e così investire un modo di espressione che articoli il piacere alla realtà, lasciandoli coesistere. Dopo aver descritto certi modi d'uso della sensorialità, vedremo che essi possono costituire il terreno su cui la psicosi può compensarsi, mettendo in luce una passione sensoriale che può riordinare la personalità. Infine, avremo cura di ritornare sulla questione dei rapporti tra l'intimo e la sensualità, formulando alcune ipotesi sulla genitalità nella psicosi.

The problem of the superhero is that this figure acts takes up the position of the sovereign exception and almost always thereby functions ideologically. Christopher Nolan's superhero films are his most ideological, revealing that as a filmmaker he is unable to escape this structural proclivity.

Comme tous les sports mais avec ses propres caractéristiques, le football, sport dont l’essence nous semble démocratique, met en jeu des sujets, dont la quête de jouissance, qui touche au réel, est bordée par les dit-mansions imaginaire et symbolique. En ce sens, la mise en place récente de la VAR – arbitrage vidéo –, en tant qu’instance délocalisée, hors regard et anonymisée, nous semble l’instauration d’un Autre visant à la dépossession des jouissances en jeu dans un cadre sportif. Loin d’être un simple gadget – une « lathouse » –, il est une expression de l’alliance entre science et capitalisme, dont les discours, et leur application contemporaine, ont pour conséquence de transformer les sportifs en objets a. Mais au-delà de cette réification, qui a pour corollaire l’exclusion du désir et de l’amour, une lecture métapsychologique permet d’emprunter à Freud la notion de « cruauté », affine à la pulsion de mort. Elle nous permet cette hypothèse finale qui consiste à lire, dans une exclusion symbolique et une colonisation de l’imaginaire, la projection du footballeur dans un temps de désorganisation spéculaire, où le corps morcelé, jusque-là symbolisé (pied, tête), est envoyé à une Hilflosigkeit originaire, la rage de scruter s’apparentant au « mauvais œil » envieux tel qu’abordé par J. Lacan. L’actualité de la crise du Covid-19 a été l’occasion d’alimenter cette hypothèse, et de mettre en lumière un enjeu social sinon sociétal, qui pousse les acteurs du football à une prise de parole inédite.

A thoroughly fundamental discussion, written in the footsteps of Nathan Abrams's book -The New Jew in Film (2012) - and using it as a point of departure in examining the tension between the cinematic representation of the Jew and the actual possibility of conceptualizing a new representation within such a medium. This text attempts to conceptualize the philosophical and theological conditions facilitating the cinematic medium while trying to find the Jew’s place within it. It presents a basic problematic governing the Jew’s unique relation to the medium: The Jew, as an expression of a generalized concept, has always terrorized the Jew, as a concrete real person; and as a result this text asks the philosophically harsh question: What solace can be found for him in a medium which is in its entirety a platform of visual generalization, so obverse to the written Jewish essence and tradition.
Abram’s book argues that the new Jew in cinema is emancipated from the stereotypical one-dimensionality of his pre-90s representation, allowing a new more complex representation deviating from the classic nebish characterization. However, through an identification of a core Christian aspect found as present within the medium of cinema itself, and an acceptance of its central psychological role in facilitating our pleasurable identification with on-screen archetypes, this paper challenges the conditions of possibility of an authentic renewal for the Jew in Film, both theoretically and through a critical reviewing of new Jewish character in The Big Lebowski (1998) and the cult Israeli film Metzitzim [Peeping Toms] (1972).

https://www.ciadoslivros.com.br/a-psicanalise-e-os-lestes-1076661-p685509

APRESENTAÇÃO

PREFÁCIO
Paulo SCHILLER

O ANALISTA E OS BÁRBAROS
Paulo Sérgio de SOUZA JR.

A POSSIBILIDADE DE UMA PSICANÁLISE LACANIANA EM LÍNGUA ÁRABE
Zoubida BESSAIH

O INTRADUZÍVEL ENTRE OS ECOS CÁLIDOS E MORTÍFEROS DE UMA MESMA LÍNGUA
Janine ALTOUNIAN

PSICANÁLISE NA RÚSSIA
Renata Udler CROMBERG

SOBRE A PALESTRA DO DR. SKALKOVSKY
Sabina SPIELREIN

DE LÍNGUA A LÍNGUA NA LINGUAGEM E, ENTÃO, À ASSUNÇÃO DA FALA
Katerina MALICHIN

ALUCINANDO O OUTRO: FANTASIAS DERRIDIANAS SOBRE A ESCRITA CHINESA
CHANG Han-Liang