In Analysis最新文献

Context

This article is the result of a doctoral research that proposes to question the possible links between the suffering at work caused by managerial practices stemming from neoliberalism and the occurrence of somatic disorders in the individual.

Objectives

More and more studies reveal links between work organization/conditions and somatic decompensation, including severe. In the continuity, we propose to reflect on the psychic stakes mobilized in certain forms of cancerous pathologies in subjects invested professionally.

Method

Following the work psychodynamicians who place work as central in the life of the subject, the authors sought to understand how work can be structuring for the subject and what psychic functions it has in his life. The authors also analyzed, through the analysis of several clinical situations, what is at play in the work for the individual, what keeps his balance both psychically and somatically and what, on the contrary, can “destroy” it (in the literal sense of the term).

Results

The case studies showed that, out of twenty subjects interviewed, constants appeared: these subjects tended to avoid conflicts because of their inability to treat them psychically resulting in repression, inhibition of their affects, especially those of anger or hostility. This disability has its origin in their childhood history and in the pre-western trauma experienced in the primary relationship with the mother.

Interpretations

The authors have highlighted the effects of (ob)scenalization in the work implying that the highly invested subject projects, plays or acts his intimate scene on the professional scene and on the metaexecutives of the institution that perform various functions (metadefensive instance, subject affiliation and violent impulse movement capacity). It follows that a failing institution causes the bankruptcy of this metaframework and the psychic elements formerly contained and/or metabolized are likely to return to the subject in the form of severe somatization. The limits of this study lie in the small number of subjects interviewed and in the impossibility of generalizing such processes due to the multifactorial complexity involved. Neoliberalism at work in societal evolutions invites us to continue these investigations on the deleterious effects of this on the health of professionals.

Context

As part of a teaching of the foundations of the Oedipus complex according to Lacanian structural psychopathology, an illustration in the form of an analogy was proposed with certain aspects of The Lord of the Rings, the masterpiece by J.R.R. Tolkien.

Objectives

Our article aims to share this illustration for pedagogical purposes.

Method

While presenting certain key elements of the theory of the Oedipus complex as reviewed by Lacan, we propose term-to-term equivalents by making this general situation incarnate through the destiny of Tolkien's characters, in particular the Oedipal triangulation between the Hobbit Frodo, bearer of a magic ring coveted by the sorcerer Sauron.

Results

While the analogy only covers part of the theory from selected pieces of the fantasy work, it provides a playful medium for conveying an abstract theoretical conception through an embodied imaginary conception.

Interpretations

Interesting students without clinical experience in complex psychopathological conceptions can be achieved through such pedagogical efforts, which also question our own representations, through my themes having a certain proximity with the culture in which psychoanalysis was born.

Context

Deleuze and Guattari's Anti-Oedipus series has shaped several generations of radical left political thought, promoting an accelerationist understanding of revolutionizing capitalism. Despite the lasting influence of the concepts developed in this work, the changing dynamics of capitalist social life, particularly increasing social and institutional fragmentation, have called the core itinerary of these concepts and their application to political struggle into serious question.

Objective

This paper critically examines the theoretical presuppositions that drove the Anti-Oedipus series, with particular focus on the first volume, and asks whether the repertoire of concepts developed in this work remain relevant to the contemporary left.

Method

After an investigation that focuses on the movement away from a Marxist-centered praxis and understanding of capitalism in Anti-Oedipus, an analysis of the conception of the “Oedipal form” is presented and critiqued with reference to a wide range of post-Lacanian political thinkers.

Results

Anti-Oedipus has made a tremendous influence on the theoretical understanding of today's anti-capitalist left. Its concepts have been adopted in two main ways on the contemporary left: a radical abolitionist politics of opacity and a new form of left-accelerationist utopian socialism.

Interpretations

These two tendencies of political thought are critically analyzed and diagnosed as inadequate to facing the political and social challenges of our time, but they remain nonetheless important intellectual tendencies for understanding the ideological makeup of today's left.

In this article, the author proposes a modern psychoanalytical hypothesis, formulated by the Italian-Brazilian psychoanalyst Armandi B. Ferrari. Starting from Freud, Klein and Bion (with whom he collaborated during the 1970s and until Bion's death), Ferrari substantially transforms, in a dynamic and processual sense, the main postulates of psychoanalytical thought and technique, placing the body as the origin of the mind and its only Object. He hypothesises that neither the mother nor the mother's breast is the object for the child's nascent mind, but its own hunger. From birth, the complexity of a system of relations between body and mind is activated, already present at birth through the functions of perception and registration of sensory data. From this substantial transformation of the concept of Object, there follows a transformation of the role of the mother (or those who care for the child in the mother's stead), which fulfils the important function of catalysing the resources already present in the child from birth. The analytic relationship is transformed into a context of experience for both analyst and analysand, in which the analysand knows about himself or herself, but does not yet know that he or she knows, and the analyst assumes the function of catalyst of the analysand's knowledge and resources. The Oedipus complex, postulated by Freud, is transformed in this hypothesis into an Oedipal Constellation, which is born with the coming into the world of the subject and settles with his or her death: the Oedipus complex thus has no resolution, but constitutes the matrix of gender identity, in perpetual transformation in relation to the vicissitudes of life and to the transformations which affect the bodily dimension. The Oedipal Constellation and gender identity are therefore closely linked, and the subject is the director who moves the characters, the imagos which, over time, will flank the maternal and paternal image. It is therefore not a question of models of influence, coming from the outside world, but of a complex process of self-construction, which stems from instances deeply rooted in everyone.

Background

This article proposes a critical reading of the concept of the Oedipus complex in Freud's work from the point of view of the issues raised in anthropology regarding the question of kinship systems.

Objectives

We will try to understand how the influence of evolutionary anthropology on the Freudian conception of the family can be a theoretical obstacle in the face of the transformations of the contemporary family in the West.

Method

We will analyze the Freudian hypotheses from Totem and taboo in light of Malinowski's criticisms of the universality of in the Oedipus complex as well as those of Godelier, Lévi-Strauss, and Schneider on the evolutionary paradigm in anthropological research on systems of kinship.

Results

The critique of the fundamentally reproductive and biologicist conception of the family inherent in evolutionary anthropology and in the Oedipal theories presented in Totem and Taboo can allow psychoanalysts to avoid a normative position with regard to the new forms of family-making.

Interpretations

The scope of Freudian theories remains limited when confronting the transformations of the contemporary Western family, but Freud's theoretical developments around the concept of “complex” and the double Oedipus complex provide psychoanalysts with leads that can enable them to evade the evolutionary conception of kinship systems inherent in the classic Oedipus complex.

Context

This doctoral research, carried out at the Univeristé Paris Cité, is interested in the possibilities of meeting the elderly person who have the singular experience of Alzheimer's disease and living in a geriatric institution, in his or her psychic interiority.

Objectives

Despite a change in outlook, the social representations attached to Alzheimer's disease remain strongly marked by the seal of the loss, deficit, lack and dependence. The complementarity of the approach of cognitive neurosciences with that of psychoanalysis proves fruitful for thinking about the person in his subjectivity. Without denying the reality of neurological and cognitive damage, this work aims to qualify the deficit vision that still persists today.

Method

A qualitative longitudinal study makes it possible to appreciate the effect of the aggravation of the disease on the representational capacities and the processes of symbolization of the elderly suffering from Alzheimer's disease. The methodological device provides for a clinical interview, a neuropsychological assessment and the proposition of three projective tests (Rorschach, Thematic Apperception Test, Sceno-test).

Results

The support of the object in these figurative and sensory qualities and the modalities of relational investment, subject to a measured affect, proves conducive to the resumption of the work of liaison. From this reseach, a certain number of limits due to the disease also emerge: the transitory character of these recovered capacities indicates the great dependence of the sick persons on their environment. The figurative qualities of the object appear as a support but also as a limitation of the thought of the person who struggles to free herself from the perception identity. The presence of the real object contains and retains the expression of the sick person's internal world.

Conclusion

This research opens up valuable perspectives in the adaptation of life skills, particularly for caregivers in institutions, but also for family members. The potential for encounters that it highlights supports their empathic and identification capacities and reduces the disturbing “uncanny” sometimes experienced. Finally, the recognition of subjectivity in spite of the severity of the disorders supports a humanistic vision of the ill person and invites us to think of disturbed behaviors as being both a deficit sign linked to the illness but also, potentially, an attempt to express subjectivity.

Contexte

L’anthropologie apporte un regard critique sur la théorie freudienne du complexe d’œdipe et en explore les variations et la relativité en fonction des structures sociales. Une des questions qu’elle soulève est celle de savoir si le complexe d’œdipe est nécessaire pour qu’un individu parvienne à s’inscrire dans la relation à l’autre. N’existerait-il pas certains styles relationnels qui ne seraient pas structurés par le complexe d’œdipe ?

Résultats

Avec l’hypothèse d’une structure autistique, nous verrons qu’il est possible, avec les autismes, d’observer l’existence d’une organisation psychique et d’un mode relationnel, non psychotiques, dans lesquels le complexe d’œdipe ne serait pas le pivot central. Les observations ethnographiques et les témoignages recueillis dans le cadre de ma thèse (2021) ont par ailleurs contribué à mettre en évidence chez les personnes autistes un mode hypersensoriel d’être au monde, où une relation hors-les-mots est rendue possible avec n’importe quel élément du monde, prévalant sur la relation à l’autre humain. En cela, le rapport au monde vivant non-humain des autistes s’apparente en de nombreux points à celui des cultures animistes.

Conclusion

Ainsi, les différentes structures sociales et les autismes ouvrent sur la question, non pas d’un « anti-œdipe », mais d’un « au-delà de l’œdipe », dont certains aspects pourraient être observables dans les cultures occidentales et naturalistes.

Background

Anthropology, by exploring the variations of the Oedipus complex and its relativity depending on social structures, can be used to engage critically with the Freudian theory. It calls into question the necessity of the Oedipus complex for an individual to engage in his relationship to others. Could a relational mode exist that would not be structured by the Oedipus complex?

Results

With the hypothesis of an autistic structure, we will see how it is possible, with the example of autism spectrum disorder, to observe the existence of a non-psychotic psychic organization and relational mode, in which the Oedipus complex wouldn’t be the pivotal point. Furthermore, the ethnographic observations and testimonies collected in my doctoral thesis (2021) contribute to highlighting an hypersensorial way of being in the world among autistic people, which opens the possibility of an outside-of-words relationship with any element of the world that can be more important than relationships with other humans. Autistic people's link to the living non-human world seems similar, in many ways, to that of animist societies.

Conclusion

Comparing autism and different social structures raises the question not of an “anti-Oedipus,” but of a “beyond Oedipus,” some aspects of which can be observed in Western and naturalistic cultures.

Context

The incipit of Gilles Deleuze and Félix Guattari's book Anti-Oedipus, as well as those who have commented upon this and related incipits, is the focus of this paper. This remarkable first paragraph provides the orientation for the investigation of the figure of President Daniel Paul Schreber, author of Memoirs of My Nervous Illness, and the subject of a case study by Sigmund Freud.

Objective

The goal is to show that Schreber, who is named in the incipit, is a key figure of anti-oedipal theory. He is, in fact, anti-oedipal, and anti-Freudian and anti-Lacanian, but in accordance with Deleuze and Guattari, he is also the author of a schizoanalytic masterpiece.

Method

Comparing and contrasting approaches to Schreber in the secondary literature, as well as looking closely at the text, an analysis is mounted by following one specific line of inquiry, across a variety of disciplines, into the written word and of writing. The combination of the incipit's reference to Schreber and to Georges Bataille is used to expand the inquiry toward the question of the place of pleasure and parody in writing.

Interpretation

The turn to writing, suggested in a number of secondary texts, as well as in Schreber's Memoirs, exposes the figure of Schreber as an anti-oedipal writer. Yet the status of Schreber as sovereign author, however, is called into question, and the kind of writing that affords to him a place in the incipit of Anti-Oedipus, is discovered to belong to a mode emphasizing both pleasure and parody.