Dans cet entretien, Arnaud Desplechin, cineaste francais contemporain, nous fait part de sa decou... more Dans cet entretien, Arnaud Desplechin, cineaste francais contemporain, nous fait part de sa decouverte de la psychanalyse, de la place qu’elle occupe dans l’economie de sa creation et de la recherche de sens qui la motive. Il developpe son point de vue concernant la question de l’inconscient des personnages, son interet pour leur recurrence a travers ses differents films.Le cinema apparait, telle la psychanalyse, dans sa dimension de quete de verite. Et l’auteur devient lui-meme spectateur de l’advenue d’un sens qui lui echappe et qu’il cherche a travers l’incarnation, la mise en images de ce qui l’habite interieurement. Le statut et les objets possibles de la representation sont interroges a partir des differents themes et problematiques qui parcourent ses films, ce qui amene Arnaud Desplechin a revenir sur l’importance cruciale pour lui de Shoah de Claude Lanzmann.
Dans la perspective de reperer les enjeux pulsionnels individuels impliques dans le fait de prend... more Dans la perspective de reperer les enjeux pulsionnels individuels impliques dans le fait de prendre sa place dans la societe, nous nous interrogerons sur la possibilite d’une prise en compte psychanalytique de la realite des determinations sociales sur lesquelles sont centrees les etudes sociologiques.
The International Journal of Psychoanalysis, Jan 2, 2019
Seeing Moss's terror, the man says "faggot!" and walks out of the door (p. 29). I've condensed th... more Seeing Moss's terror, the man says "faggot!" and walks out of the door (p. 29). I've condensed the sequence here a bit, yet it struck me as obvious that Moss had inadvertently stimulated the man's homosexual anxieties through his comment on "good feelings." I was surprised that Moss did not later in the essay mention the possible link, given his work on the dynamics of homophobic hatred. Instead, he exposes to us his own subsequent countertransferential fantasy of beating a gay man on the subway. It's a beautiful piece of writing: self-analysis illustrating a larger point about the thinness of the line between the well-regulated man and the brutal one who must eliminate the loathed vulnerable part of himself by projecting it onto another. But I'd like to see more of Moss's writings, so I hope he allows his reality-mediating ego to protect him, at least physically, no matter how "common sense" its warnings sound. Moss mentions supervisory work a few times. This led me to the following concern: Moss is vastly read with decades of experience, and so, in his own clinical work, may find the intrusion of a bit of familiar-sounding, say, Kleinian theory into his mind as comparable to a serving of yesterday's leftovers. But newer psychoanalysts and candidates are reading Klein, Bion, Loewald and others for the first time and finding these works personally radical and reorganizing. The candidate re-enters their work with fresh theory, making use of it to form, to the candidate, fresh interpretations. At the same clinical moment, Moss and the new analyst may have the same association and consider the same interpretation, but Moss, experiencing the idea as "obvious," would be inclined to keep it on the shelf, while the new analyst, experiencing the idea as alive, might voice it relatively directly. Does it make a difference to the patient? I trust he allows his students of the pleasure of discovering of what he has already discovered. I suspect he does, given his reputation as an outstanding supervisor. Recognizing our need to have company in our lonely work, Moss acknowledges that theory, warily employed, provides not only useful interpretive frames but also a sense of collective "we." Moss implies his own aspirational "we" that includes not only innovative psychoanalytic theorists like Freud and Loewald, but the broader group of like-minded, ever-toiling, self-interrogating disruptors he mentions throughout the book, like Kafka, Marina Abramovic and Ornette Coleman, to whom he dedicates one essay. But in drawing the connection between psychoanalytic "we" thinking and "we" thinking involved in the more ominous phenomena of racism, homophobia and misogyny, Moss's ethical take is again clear: serving our own comfort by providing borrowed interpretations, or waiting out our discomfort with defeated silences, we disserve our patients. Our commitment to fully experiencing the tension of clinical impasses as well as the full shock of outside events provides a bulwark against binary thinking, false boundaries, mob-like mergers and their manifestations as the worst humanity has to offer.
Le confinement a conduit, dans les cas ou la poursuite du processus etait privilegiee, a une modi... more Le confinement a conduit, dans les cas ou la poursuite du processus etait privilegiee, a une modification provisoire de dispositif dont il importait de mettre au jour les implications, notamment au regard de l’importance de la co-presence des corps du patient et de l’analyste dans la cure normale. A partir d’un exemple clinique, nous temoignerons du fait que la mise en place de seances a distance a parfois produit des effets imprevus au sein des dynamiques transfero-contre-transferentielles, et a pu donner lieu a un investissement du traitement jusque-la entrave par une surcharge d’excitation que la presence suscitait.
Ce que Freud qualifie d’inaptitude a la « jouissance musicale » nous sert de point de depart pour... more Ce que Freud qualifie d’inaptitude a la « jouissance musicale » nous sert de point de depart pour aborder les sensations produites par la musique comme relevant d’une ecoute bien distincte de ce que l’ecoute analytique met en jeu. Cependant, si l’on se rend attentif et ouvert a toute la richesse des sensations que convoque l’ecoute de la musique, on peut des lors envi-sager l’existence d’une ecoute musicale dans la situation analytique.
A partir de la lecture du texte de Patrick Rabeyron, Renaud Evrard, Claudie Massicotte, « “Es gib... more A partir de la lecture du texte de Patrick Rabeyron, Renaud Evrard, Claudie Massicotte, « “Es gibt Gedankenubertragung” : Transfert de pensee et processus telepathiques en analyse » nous reviendrons sur le trajet qui a conduit Freud a reconnaitre l’existence du transfert de pensee et a tenter d’elucider la nature de certains echanges qui s’effectuent hors des modes de communication habituels. Il nous semble ainsi que la question de l’existence de la telepathie pour Freud est le resultat d’une demarche epistemologique que nous tâcherons de mettre en evidence. Nous nous pencherons sur l’importance de la perception et de l’empathie dans ce processus afin d’interroger par la suite la place qu’y occupent le corps et l’investissement pulsionnel. Nous montrerons ainsi que l’importance du mecanisme de regression dont temoigne la telepathie ne doit pas amener a sous-estimer le role de la pulsion et du langage. Car le fondement pulsionnel du langage, en tant qu’il engage la sensorialite et la sexualite infantile, nous permet de penser l’articulation entre le langagier et l’infralangagier qui preside au phenomene telepathique.
L'homosexualité féminine primaire et secondaire dans la cure kalyane feJtö1 * Pour moi, le langag... more L'homosexualité féminine primaire et secondaire dans la cure kalyane feJtö1 * Pour moi, le langage tendre toujours tragique-de ma mère était seul à la mesure d'un drame, d'un mystère qui n'était moins lourd, ni moins aveuglant que Dieu lui-même. Georges Bataille. * Formation en philosophie et en psychologie clinique. Exerce en tant que psychologuepsychanalyste (inscrite à l'Institut psychanalytique de Paris) en privé et au Bureau d'aide psychologique universitaire Luxembourg à Paris.
Seeing Moss's terror, the man says "faggot!" and walks out of the door (p. 29). I've condensed th... more Seeing Moss's terror, the man says "faggot!" and walks out of the door (p. 29). I've condensed the sequence here a bit, yet it struck me as obvious that Moss had inadvertently stimulated the man's homosexual anxieties through his comment on "good feelings." I was surprised that Moss did not later in the essay mention the possible link, given his work on the dynamics of homophobic hatred. Instead, he exposes to us his own subsequent countertransferential fantasy of beating a gay man on the subway. It's a beautiful piece of writing: self-analysis illustrating a larger point about the thinness of the line between the well-regulated man and the brutal one who must eliminate the loathed vulnerable part of himself by projecting it onto another. But I'd like to see more of Moss's writings, so I hope he allows his reality-mediating ego to protect him, at least physically, no matter how "common sense" its warnings sound. Moss mentions supervisory work a few times. This led me to the following concern: Moss is vastly read with decades of experience, and so, in his own clinical work, may find the intrusion of a bit of familiar-sounding, say, Kleinian theory into his mind as comparable to a serving of yesterday's leftovers. But newer psychoanalysts and candidates are reading Klein, Bion, Loewald and others for the first time and finding these works personally radical and reorganizing. The candidate re-enters their work with fresh theory, making use of it to form, to the candidate, fresh interpretations. At the same clinical moment, Moss and the new analyst may have the same association and consider the same interpretation, but Moss, experiencing the idea as "obvious," would be inclined to keep it on the shelf, while the new analyst, experiencing the idea as alive, might voice it relatively directly. Does it make a difference to the patient? I trust he allows his students of the pleasure of discovering of what he has already discovered. I suspect he does, given his reputation as an outstanding supervisor. Recognizing our need to have company in our lonely work, Moss acknowledges that theory, warily employed, provides not only useful interpretive frames but also a sense of collective "we." Moss implies his own aspirational "we" that includes not only innovative psychoanalytic theorists like Freud and Loewald, but the broader group of like-minded, ever-toiling, self-interrogating disruptors he mentions throughout the book, like Kafka, Marina Abramovic and Ornette Coleman, to whom he dedicates one essay. But in drawing the connection between psychoanalytic "we" thinking and "we" thinking involved in the more ominous phenomena of racism, homophobia and misogyny, Moss's ethical take is again clear: serving our own comfort by providing borrowed interpretations, or waiting out our discomfort with defeated silences, we disserve our patients. Our commitment to fully experiencing the tension of clinical impasses as well as the full shock of outside events provides a bulwark against binary thinking, false boundaries, mob-like mergers and their manifestations as the worst humanity has to offer.
La reproduction ou représentation de cet article, notamment par photocopie, n'est autorisée que d... more 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. Article disponible en ligne à l'adresse Article disponible en ligne à l'adresse https://www.cairn.info/revue-francaise-de-psychanalyse-2014-5-page-1637.htm Découvrir le sommaire de ce numéro, suivre la revue par email, s'abonner... Flashez ce QR Code pour accéder à la page de ce numéro sur Cairn.info. La plongée dans le hors-temps Kalyane feJtö De cette fête de la mort, elle aussi, de cette mauvaise fièvre qui incendie à l'entour le ciel de ce soir pluvieux, l'amour s'élèvera-t-il un jour ? thomas Mann, La Montagne magique.
Dans cet entretien, Arnaud Desplechin, cineaste francais contemporain, nous fait part de sa decou... more Dans cet entretien, Arnaud Desplechin, cineaste francais contemporain, nous fait part de sa decouverte de la psychanalyse, de la place qu’elle occupe dans l’economie de sa creation et de la recherche de sens qui la motive. Il developpe son point de vue concernant la question de l’inconscient des personnages, son interet pour leur recurrence a travers ses differents films.Le cinema apparait, telle la psychanalyse, dans sa dimension de quete de verite. Et l’auteur devient lui-meme spectateur de l’advenue d’un sens qui lui echappe et qu’il cherche a travers l’incarnation, la mise en images de ce qui l’habite interieurement. Le statut et les objets possibles de la representation sont interroges a partir des differents themes et problematiques qui parcourent ses films, ce qui amene Arnaud Desplechin a revenir sur l’importance cruciale pour lui de Shoah de Claude Lanzmann.
Dans la perspective de reperer les enjeux pulsionnels individuels impliques dans le fait de prend... more Dans la perspective de reperer les enjeux pulsionnels individuels impliques dans le fait de prendre sa place dans la societe, nous nous interrogerons sur la possibilite d’une prise en compte psychanalytique de la realite des determinations sociales sur lesquelles sont centrees les etudes sociologiques.
The International Journal of Psychoanalysis, Jan 2, 2019
Seeing Moss's terror, the man says "faggot!" and walks out of the door (p. 29). I've condensed th... more Seeing Moss's terror, the man says "faggot!" and walks out of the door (p. 29). I've condensed the sequence here a bit, yet it struck me as obvious that Moss had inadvertently stimulated the man's homosexual anxieties through his comment on "good feelings." I was surprised that Moss did not later in the essay mention the possible link, given his work on the dynamics of homophobic hatred. Instead, he exposes to us his own subsequent countertransferential fantasy of beating a gay man on the subway. It's a beautiful piece of writing: self-analysis illustrating a larger point about the thinness of the line between the well-regulated man and the brutal one who must eliminate the loathed vulnerable part of himself by projecting it onto another. But I'd like to see more of Moss's writings, so I hope he allows his reality-mediating ego to protect him, at least physically, no matter how "common sense" its warnings sound. Moss mentions supervisory work a few times. This led me to the following concern: Moss is vastly read with decades of experience, and so, in his own clinical work, may find the intrusion of a bit of familiar-sounding, say, Kleinian theory into his mind as comparable to a serving of yesterday's leftovers. But newer psychoanalysts and candidates are reading Klein, Bion, Loewald and others for the first time and finding these works personally radical and reorganizing. The candidate re-enters their work with fresh theory, making use of it to form, to the candidate, fresh interpretations. At the same clinical moment, Moss and the new analyst may have the same association and consider the same interpretation, but Moss, experiencing the idea as "obvious," would be inclined to keep it on the shelf, while the new analyst, experiencing the idea as alive, might voice it relatively directly. Does it make a difference to the patient? I trust he allows his students of the pleasure of discovering of what he has already discovered. I suspect he does, given his reputation as an outstanding supervisor. Recognizing our need to have company in our lonely work, Moss acknowledges that theory, warily employed, provides not only useful interpretive frames but also a sense of collective "we." Moss implies his own aspirational "we" that includes not only innovative psychoanalytic theorists like Freud and Loewald, but the broader group of like-minded, ever-toiling, self-interrogating disruptors he mentions throughout the book, like Kafka, Marina Abramovic and Ornette Coleman, to whom he dedicates one essay. But in drawing the connection between psychoanalytic "we" thinking and "we" thinking involved in the more ominous phenomena of racism, homophobia and misogyny, Moss's ethical take is again clear: serving our own comfort by providing borrowed interpretations, or waiting out our discomfort with defeated silences, we disserve our patients. Our commitment to fully experiencing the tension of clinical impasses as well as the full shock of outside events provides a bulwark against binary thinking, false boundaries, mob-like mergers and their manifestations as the worst humanity has to offer.
Le confinement a conduit, dans les cas ou la poursuite du processus etait privilegiee, a une modi... more Le confinement a conduit, dans les cas ou la poursuite du processus etait privilegiee, a une modification provisoire de dispositif dont il importait de mettre au jour les implications, notamment au regard de l’importance de la co-presence des corps du patient et de l’analyste dans la cure normale. A partir d’un exemple clinique, nous temoignerons du fait que la mise en place de seances a distance a parfois produit des effets imprevus au sein des dynamiques transfero-contre-transferentielles, et a pu donner lieu a un investissement du traitement jusque-la entrave par une surcharge d’excitation que la presence suscitait.
Ce que Freud qualifie d’inaptitude a la « jouissance musicale » nous sert de point de depart pour... more Ce que Freud qualifie d’inaptitude a la « jouissance musicale » nous sert de point de depart pour aborder les sensations produites par la musique comme relevant d’une ecoute bien distincte de ce que l’ecoute analytique met en jeu. Cependant, si l’on se rend attentif et ouvert a toute la richesse des sensations que convoque l’ecoute de la musique, on peut des lors envi-sager l’existence d’une ecoute musicale dans la situation analytique.
A partir de la lecture du texte de Patrick Rabeyron, Renaud Evrard, Claudie Massicotte, « “Es gib... more A partir de la lecture du texte de Patrick Rabeyron, Renaud Evrard, Claudie Massicotte, « “Es gibt Gedankenubertragung” : Transfert de pensee et processus telepathiques en analyse » nous reviendrons sur le trajet qui a conduit Freud a reconnaitre l’existence du transfert de pensee et a tenter d’elucider la nature de certains echanges qui s’effectuent hors des modes de communication habituels. Il nous semble ainsi que la question de l’existence de la telepathie pour Freud est le resultat d’une demarche epistemologique que nous tâcherons de mettre en evidence. Nous nous pencherons sur l’importance de la perception et de l’empathie dans ce processus afin d’interroger par la suite la place qu’y occupent le corps et l’investissement pulsionnel. Nous montrerons ainsi que l’importance du mecanisme de regression dont temoigne la telepathie ne doit pas amener a sous-estimer le role de la pulsion et du langage. Car le fondement pulsionnel du langage, en tant qu’il engage la sensorialite et la sexualite infantile, nous permet de penser l’articulation entre le langagier et l’infralangagier qui preside au phenomene telepathique.
L'homosexualité féminine primaire et secondaire dans la cure kalyane feJtö1 * Pour moi, le langag... more L'homosexualité féminine primaire et secondaire dans la cure kalyane feJtö1 * Pour moi, le langage tendre toujours tragique-de ma mère était seul à la mesure d'un drame, d'un mystère qui n'était moins lourd, ni moins aveuglant que Dieu lui-même. Georges Bataille. * Formation en philosophie et en psychologie clinique. Exerce en tant que psychologuepsychanalyste (inscrite à l'Institut psychanalytique de Paris) en privé et au Bureau d'aide psychologique universitaire Luxembourg à Paris.
Seeing Moss's terror, the man says "faggot!" and walks out of the door (p. 29). I've condensed th... more Seeing Moss's terror, the man says "faggot!" and walks out of the door (p. 29). I've condensed the sequence here a bit, yet it struck me as obvious that Moss had inadvertently stimulated the man's homosexual anxieties through his comment on "good feelings." I was surprised that Moss did not later in the essay mention the possible link, given his work on the dynamics of homophobic hatred. Instead, he exposes to us his own subsequent countertransferential fantasy of beating a gay man on the subway. It's a beautiful piece of writing: self-analysis illustrating a larger point about the thinness of the line between the well-regulated man and the brutal one who must eliminate the loathed vulnerable part of himself by projecting it onto another. But I'd like to see more of Moss's writings, so I hope he allows his reality-mediating ego to protect him, at least physically, no matter how "common sense" its warnings sound. Moss mentions supervisory work a few times. This led me to the following concern: Moss is vastly read with decades of experience, and so, in his own clinical work, may find the intrusion of a bit of familiar-sounding, say, Kleinian theory into his mind as comparable to a serving of yesterday's leftovers. But newer psychoanalysts and candidates are reading Klein, Bion, Loewald and others for the first time and finding these works personally radical and reorganizing. The candidate re-enters their work with fresh theory, making use of it to form, to the candidate, fresh interpretations. At the same clinical moment, Moss and the new analyst may have the same association and consider the same interpretation, but Moss, experiencing the idea as "obvious," would be inclined to keep it on the shelf, while the new analyst, experiencing the idea as alive, might voice it relatively directly. Does it make a difference to the patient? I trust he allows his students of the pleasure of discovering of what he has already discovered. I suspect he does, given his reputation as an outstanding supervisor. Recognizing our need to have company in our lonely work, Moss acknowledges that theory, warily employed, provides not only useful interpretive frames but also a sense of collective "we." Moss implies his own aspirational "we" that includes not only innovative psychoanalytic theorists like Freud and Loewald, but the broader group of like-minded, ever-toiling, self-interrogating disruptors he mentions throughout the book, like Kafka, Marina Abramovic and Ornette Coleman, to whom he dedicates one essay. But in drawing the connection between psychoanalytic "we" thinking and "we" thinking involved in the more ominous phenomena of racism, homophobia and misogyny, Moss's ethical take is again clear: serving our own comfort by providing borrowed interpretations, or waiting out our discomfort with defeated silences, we disserve our patients. Our commitment to fully experiencing the tension of clinical impasses as well as the full shock of outside events provides a bulwark against binary thinking, false boundaries, mob-like mergers and their manifestations as the worst humanity has to offer.
La reproduction ou représentation de cet article, notamment par photocopie, n'est autorisée que d... more 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. Article disponible en ligne à l'adresse Article disponible en ligne à l'adresse https://www.cairn.info/revue-francaise-de-psychanalyse-2014-5-page-1637.htm Découvrir le sommaire de ce numéro, suivre la revue par email, s'abonner... Flashez ce QR Code pour accéder à la page de ce numéro sur Cairn.info. La plongée dans le hors-temps Kalyane feJtö De cette fête de la mort, elle aussi, de cette mauvaise fièvre qui incendie à l'entour le ciel de ce soir pluvieux, l'amour s'élèvera-t-il un jour ? thomas Mann, La Montagne magique.
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