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.

Varoluşçu filozoflardan olan Sartre, felsefesinin temeline insanın özgürlüğünü almıştır diyebiliriz. Sartre'a göre Tanrı yadsınmalıdır ve Tanrı'nın yadsındığı bir dünyada özgür bir insan olmazsa olmazdır. İnsan özgürlüğü ile varoluşu üzerine özünü kurar. İnsan, bir doğaya sahip olmadığı için, bir özü yoktur ve özünü kendisi kuracaktır. Sartre, insanın özünü kurması sürecinin baş mimarı olması nedeniyle, insanın tam manada özgür olduğunu ve bu sebeple yaşamının her ayrıntısından sorumlu olduğunu söyler. Yegâne bilinçli varlık insan ise, tüm sorumlulukta insanın olmalıdır. Peki, insan tüm seçimlerinde etkilenmemişlik rozetiyle mi hareket eder? Varoluşun hemen yanı başında duran tarihsellik ne anlama gelmektedir?

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.

Le gouvernement socialiste qui dirige actuellement la France ne cesse de s'activer pour imposer des idéologies -développées et propagées par des groupuscules extrémistes -, au mépris de la volonté générale. Affranchis de la faculté humanisante de la honte, nos élus n'ont aucun mal à avancer une idée, pour nier ensuite l'avoir évoquée. Ainsi, Madame Najat Vallaud-Belkacem -ministre des Droits des femmes et porte-parole du gouvernement -affirme, en août 2011, l'importance à ses yeux de la théorie du genre, puis elle ose prétendre qu'une telle théorie n'existe pas. De même, le site du ministère de l'Education nationale affiche d'abord un lien vers un site militant, pourvoyeur de cette idéologie, pour ensuite l'effacer, aussitôt que la protestation devient trop audible.

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.

Paris : Editions Michèle, collection « Je est un autre », janvier 2012. L'enjeu de cet ouvrage est d'approcher et de décrire la manière par laquelle le psychanalyste d'orientation lacanienne peut mener un travail auprès des personnes atteintes de psychoses. L'entreprise d'un travail sur la parole auprès d'un sujet psychotique présente des particularités que l'auteur déploie notamment à travers l'usage de vignettes cliniques plus ou moins détaillées. Loin de tenter d'élaborer un manuel, l'auteur souligne qu'aucune des réponses singulières qu'il a pu faire face à un sujet ne peut valoir pour règle. La direction du livre se trouve à l'inverse dans la description d'une position d'accueil de la parole, où tout savoir se maintient à l'horizon, sans retournement de la relation en rapport.

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.

‫פלג-בנימיני‬ ‫תמר‬ ‫לשון:‬ ‫עריכת‬ www.resling.co.il 64736 ‫אביב‬ ‫תל‬ ,3 ‫בן-אבי‬ ‫איתמר‬ ‫רסלינג,‬ 03-6956704 ‫טל:‬ ‫אביב‬ ‫תל‬ ‫בע"מ,‬ ‫חדקל‬ ‫בדפוס‬ ‫נדפס‬ ‫רסלינג‬ ‫להוצאת‬ ‫שמורות‬ ‫הזכויות‬ ‫כל‬ © 2009 ‫בישראל,‬ ‫נדפס‬ ‫העניינים‬ ‫תוכן‬ 7 / ‫תודות‬ 9 / ‫השמימית‬ ‫וירושלים‬ ‫החיים‬ ‫הקדמה‬ ‫הקפיצה‬ -‫הסמלי‬ ‫הסדר‬ ‫והולדת‬ ‫הקלינית‬ ‫ההתנסות‬ ‫א‬ ‫פרק‬ 27 / ‫ב-3591‬ ‫לאקאן‬ ‫של‬ ‫התיאורטית‬ ‫החזרה‬ ‫של‬ ‫מוקדם‬ ‫דגם‬ -(1938) ‫משפחתיים'‬ ‫'תסביכים‬ ‫ב‬ ‫פרק‬ 69 / ‫האב‬ ‫הפשטת‬ ‫ושל‬ ‫לפרויד‬ 117 / ‫לאקסטימיות‬ ‫דואליזם‬ ‫בין‬ -‫ללוגוס‬ ‫החזרה‬ ‫ג‬ ‫פרק‬ 155 / ‫המאיימת‬ ‫הקרבה‬ -(1) ‫יונג‬ ‫עם‬ ‫לאקאן‬ ‫ד‬ ‫פרק‬ ‫היהודית-‬ ‫והמסורת‬ ‫ביניהם‬ ‫ההבדלה‬ -(2) ‫יונג‬ ‫עם‬ ‫לאקאן‬ ‫ה‬ ‫פרק‬ 199 / ‫נוצרית‬ ‫לא-מודע‬ ‫מהו‬ -‫וטאבו'‬ ‫'טוטם‬ ‫בעקבות‬ ‫ולאקאן‬ ‫לוי-שטראוס‬ ‫ו‬ ‫פרק‬ 241 / ‫קולקטיבי?‬ ‫והעמדה‬ ‫הגדול‬ ‫האחר‬ ‫שם-האב,‬ -‫אהיה'‬ ‫אשר‬ ‫'אהיה‬ ‫ז‬ ‫פרק‬ 271 / ‫המקראית‬ -‫הנצרות‬ ‫של‬ ‫היהדות,‬ ‫של‬ ‫הפסיכואנליזה,‬ ‫של‬ ‫האתיקה‬ ‫ח‬ ‫פרק‬ 335 / 7 ‫בסמינר‬ ‫קריאה‬ 383 / ‫המאוחר‬ ‫לאקאן‬ ‫על‬ ‫דבר‬ ‫אחרית‬ -‫הבארוק‬ ‫עינוגי‬ 397 / ‫מקום‬ ‫מראי‬ 425 / ‫אישים‬ ‫מפתח‬

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?

Most discussions of the social and interpersonal styles in individuals with strong psychopathic traits focus on their dangerousness or their affective and interpersonal deficiencies. This study has a different focus, and starts from the idea that such focus on the threat emanating from individuals with a psychopathic style might blind us from the logic inherent to their way of relating with the world. By means of a qualitative analysis (thematic analysis) of narratives from a Lacanian talking therapy, this study examines how 15 youngsters with strong psychopathic traits make sense of interpersonal events and relations. The main recurring theme across these narratives was that others in general are fundamentally distrustful antagonists that they have to protect themselves from. Especially the father figure, with whom identification seems to take place, is seen as a violent actor. Consequently, these youngsters develop multiple strategies of dealing with the threat they experience in relation to (significant) others. These relationship patterns also emerged within the therapeutic relationship, resulting in frequent testing of the therapist's trustworthiness. The results of this study, discussed in terms of Lacanian theory, might help therapists to develop treatment approaches that better fit with the interpersonal orientation of individuals with strong psychopathic traits.

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).

‫בעיר",‬ ‫פסיכואנליזה‬a ‫"דור‬ ‫פרויקט‬ ‫עם‬ ‫פעולה‬ ‫בשיתוף‬ ‫אור‬ ‫רואה‬ ‫הספר‬ ‫מילר.‬ ‫ז'אק-אלן‬ ‫ידי‬ ‫על‬ ‫ומנוהל‬ VIII ‫פריז‬ ‫באוניברסיטת‬ ‫הפרוידיאני‬ ‫לשדה‬ ‫המשויך‬ ‫מידע,‬ ‫במאגר‬ ‫לאחסן‬ ‫להקליט,‬ ‫לצלם,‬ ‫להעתיק,‬ ‫לשכפל,‬ ‫אין‬ ‫אלקטרוני,‬ ‫אמצעי‬ ‫בכל‬ ‫או‬ ‫דרך‬ ‫בכל‬ ‫לקלוט‬ ‫או‬ ‫לשדר‬ ‫זה.‬ ‫שבספר‬ ‫מהחומר‬ ‫שהוא‬ ‫חלק‬ ‫כל‬ -‫אחר‬ ‫או‬ ‫מכני‬ ‫או‬ ‫אופטי‬ ‫זה‬ ‫בספר‬ ‫הכלול‬ ‫בחומר‬ ‫שהוא‬ ‫סוג‬ ‫מכל‬ ‫מסחרי‬ ‫שימוש‬ ‫מהמו"ל.‬ ‫בכתב‬ ‫מפורשת‬ ‫ברשות‬ ‫אלא‬ ‫בהחלט‬ ‫אסור‬ As We Design ‫עטיפה:‬ ‫עיצוב‬ ‫גולדשטיין‬ ‫ואודי‬ ‫ראובן‬ ‫ענבל‬ ‫דפוס:‬ ‫סדר‬ ‫סגל‬ ‫מורג‬ ‫לשון:‬ ‫עריכת‬ www.resling.co.il 6473623 ‫אביב‬ ‫תל‬ ,3 ‫אבי‬ -‫בן‬ ‫איתמר‬ ‫רסלינג,‬ 03-6956761 ‫פקס:‬ 03-6956704 ‫טל:‬ ‫חולון‬ ‫בע"מ,‬ ‫קורדובה‬ ‫בדפוס‬ ‫נדפס‬ ‫רסלינג‬ ‫להוצאת‬ ‫שמורות‬ ‫הזכויות‬ ‫כל‬ © 2015 ‫בישראל,‬ ‫נדפס‬ ‫העניינים‬ ‫תוכן‬ I 9 / ‫זו‬ ‫אסופה‬ ‫של‬ ‫לפתיחתה‬ 11 / ‫הגנוב'‬ ‫'המכתב‬ ‫על‬ ‫הסמינר‬ II 61 / ‫לי‬ ‫שקדמו‬ ‫מי‬ ‫על‬ 69 / ‫המציאות'‬ ‫ל'עקרון‬ ‫מעבר‬ 87 / ‫האני‬ ‫של‬ ‫הפונקציה‬ ‫כמעצב‬ ‫המראה‬ ‫שלב‬ 95 / ‫בפסיכואנליזה‬ ‫התוקפנות‬ 117 / ‫בקרימינולוגיה‬ ‫הפסיכואנליזה‬ ‫של‬ ‫לפונקציות‬ ‫תיאורטי‬ ‫מבוא‬ 141 / ‫הנפשית‬ ‫הסיבתיות‬ ‫על‬ ‫דברים‬ III 183 / ‫מוטרמת‬ ‫ודאות‬ ‫מתוך‬ ‫וההכרזה‬ ‫הלוגי‬ ‫הזמן‬ 199 / ‫ההעברה‬ ‫על‬ ‫דברים‬ IV 213 / ‫הפרק‬ ‫על‬ ‫סוף‬ ‫סוף‬ ‫העומד‬ ‫הסובייקט‬ ‫על‬ 221 / ‫בפסיכואנליזה‬ ‫השפה‬ ‫ושל‬ ‫הדיבור‬ ‫של‬ ‫ושדה‬ ‫פונקציה‬ 303 / ‫לגרסאותיו‬ ‫התקני‬ ‫הטיפול‬ 341 / ‫תכלית‬ ‫על‬ 347 / ‫לפרויד‬ 'Verneinung'‫ה-‬ ‫על‬ ‫היפוליט‬ ‫ז'אן‬ ‫של‬ ‫לקומנטר‬ ‫הקדמה‬ 359 / ‫לפרויד‬ 'Verneinung'‫ה-‬ ‫על‬ ‫היפוליט‬ ‫ז'אן‬ ‫של‬ ‫לקומנטר‬ ‫תגובה‬ 377 / ‫הפרוידיאני‬ ‫הדבר‬ 411 / ‫והוראתה‬ ‫הפסיכואנליזה‬ 433 / ‫ב-6591‬ ‫הפסיכואנליטיקאי‬ ‫והכשרת‬ ‫הפסיכואנליזה‬ ‫של‬ ‫מצבה‬ 465 / ‫פרויד‬ ‫מאז‬ ‫התבונה‬ ‫או‬ ‫בלא-מודע‬ ‫האות‬ ‫ערכאת‬ 501 / ‫היפוליט‬ ‫ז'אן‬ ‫מאת‬ ‫לפרויד,‬ 'Verneinung'‫ה-‬ ‫על‬ ‫פה‬ ‫בעל‬ ‫קומנטר‬ ‫א:‬ ‫נספח‬ 511 / ‫מילר‬ ‫ז'אק-אלן‬ ‫מאת‬ ‫העיקריים,‬ ‫המושגים‬ ‫של‬ ‫מושכל‬ ‫מפתח‬ 523 / ‫הגרפיים‬ ‫הייצוגיים‬ ‫של‬ ‫מוערת‬ ‫רשימה‬ 527 / ‫בגרמנית‬ ‫פרויד‬ ‫של‬ ‫מונחים‬ 529 / ‫בספר‬ ‫הנזכרים‬ ‫השמות‬ ‫מפתח‬ 533 / ‫כרונולוגי‬ ‫בסדר‬ ‫ביבליוגרפיות‬ ‫ציון‬ ‫נקודות‬

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

Depuis la prestigieuse École de Paris, de la fin du XVIII e siècle à la seconde Restauration, la médecine française avait le souci de produire des textes synthétiques, exposant l'état des connaissances à un moment donné ; ils s'appelaient, selon le goût de leurs auteurs, traité, précis ou manuel, mais avaient tous l'inconvénient d'apparaître assez vite obsolètes. Ce défaut se 24 -Conférence prononcée à l'Université Européenne de la Recherche (1, rue Descartes, 75005 Paris) en 1987. Notes pour la présente édition : Emmanuel Delille. Texte établi avec l'accord du professeur Jacques Arveiller (université de Caen). Je remercie la famille Lantéri-Laura, Jacques Arveiller, Caroline Chaine et Luciano Del Pistoia.

Distribution électronique Cairn.info pour Érès. © Érès. Tous droits réservés pour tous pays. La reproduction ou représentation de cet article, notamment par photocopie, n'est autorisée que dans les limites des conditions générales d'utilisation du site ou, le cas échéant, des conditions générales de la licence souscrite par votre établissement. Toute autre reproduction ou représentation, en tout ou partie, sous quelque forme et de quelque manière que ce soit, est interdite sauf accord préalable et écrit de l'éditeur, en dehors des cas prévus par la législation en vigueur en France. Il est précisé que son stockage dans une base de données est également interdit.

A cselekvőhálózat-elmélet (Actor-Network-Theory, ANT) értelmében egyetlen társadalmi ágens sem tekinthető a társadalom középpontjának, a materiális ágencia nem vezethető vissza egyetlen alapvető rétegre vagy kauzális mozzanatra. Az ANT-nézet szerint minden entitás valamilyen módon hozzájárul legalább egy hálózat fenntartásához és fennállásához. Szimmetrikus módon kell elemeznünk a hálózatokat, amelyek a társadalmi valóság szövetét alkotják. 49 Egyetlen ágens sem rendelkezik monopóliummal az ontológiai fontosságot illetően. Mint John Law és Annemarie Mol írja a cumbria-i bárányok és a 2001-es száj-és körömfájás járványról szóló tanulmányukban, "a materiális szemiotikában egy entitás akkor számít ágensnek, amennyiben egy észlelhető különbséget hoz létre". 50 Egy ágens annyiban mondható cselekvőképesnek, amennyiben ágenciát fejt ki, tehát egy hálózat csomópontjainak valamelyikében. "Az entitások", folytatja Law és Mol, "egymás számára adnak létet [...], egymást valósítják meg". 51 Nincsen az ANT társadalmi ontológiában semmilyen tiszta "önmegvalósítás": létezni annyi, mint mások megvalósulásához folyamatosan hozzájárulni. Kölcsönös megvalósítás, adományozás híján aligha beszélhetnénk bárminek a létezéséről. Mindig a másik az, aki létet nyújt számunkra; másság nélkül elképzelhetetlen bármilyen önazonosság. Amit hajlamosak vagyunk fizikaiként aposztrofálni, rendkívül sokféle konstrukció végeredménye. Graham Harman rámutat arra, hogy a Bruno Latour neve által fémjelezhető 49 LATOUR 1999: 733-740 50 LAW -MOL 2008: 58 51 U.o.