Suchergebnisse

By 1939, W. H. Auden was able to publish a poem in memory of Sigmund Freud saying, "if often he was wrong and, at times, absurd, to us he is no more a person now but a whole climate of opinion." Indeed, despite the opposition to Freud's new discipline from the medical establishment and some members of the public, psychoanalysis in its various proliferations had become popular in Europe as early as before World War II, and its terminology had become part of everyday language. More importantly, it propounded new possibilities for diagnosing personal problems and understanding sociopolitical issues. When Freud was asked in 1923 whether he would like to "psycho-analyze Europe in the hope of finding a cure for her ills," he replied, "I never take a patient to whom I can offer no hope." But as the twentieth century progressed, Freud and his followers developed ideas that engaged directly and indirectly with the personal and political questions of the age of catastrophes.

O texto apresenta um breve histórico sobre o conceito de infância, tendo como referência pensadores como Ariès que caracteriza o infante como "não–falante", não existente. Destaca as transformações influenciadas pelos iluministas, em especial por Rousseau iniciando um processo de direito à fala, à palavra; e o infans para Lacan ocupando um lugar marcado pelo desejo materno, alienando-se na imagem de um Outro. Busca a relação entre psicanálise e educação, a necessidade do professor rever seus conceitos e postura ética para se utilizar dos conhecimentos psicanalíticos em sua prática educativa, num encontro com as diferenças, sendo o conhecimento o objeto de desejo que circula entre professor e aluno e a subjetividade dessa relação entre professor-aluno-conhecimento. Traz a discussão sob a perspectiva do sujeito "que não aprende", que é "des" qualquer coisa, "des-interessado, des-motivado" e no endereçamento ao professor que é um suposto-saber. Defende uma educação que pensa em "sujeitos" e não em "massas uniformizadas" dentro de uma sala de aula, que respeite a singularidade de cada aluno, apesar do constrangimento e insegurança gerados pelo convívio com as diferenças. Reflete sobre a escola enquanto instituição normativa e a importância da construção do trabalho em grupo.

Taking the postcolonial - or, more specifically, the post-apartheid - university as its focus, the book takes the violence and the trauma of the global neoliberal hegemony as its central point of reference. Following a primarily psychoanalytic line of enquiry, it engages a range of disciplines - law, philosophy, literature, gender studies, cultural studies and political economy - in order better to understand the conditions of possibility of an emancipatory, or decolonised, higher education. And this in the context of both the inter-generational transmission of the trauma of colonialism, on the one hand, and, on the other, the trauma of neoliberal subjectivity in the postcolonial university. Oriented around an important lecture by Jacqueline Rose, the volume contains contributions from world-renowned authors, such as Judith Butler and Achille Mbembe, as well as numerous legal and other theorists who share their concern with interrogating the contemporary crisis in higher education. This truly interdisciplinary collection will appeal to a wide range of readers right across the humanities, but especially those with substantial interests in the contemporary state of the university, as well as those with theoretical interests in postcolonialism, psychoanalysis, gender studies, cultural studies, jurisprudence and law.

Slavoj Žižek and Julia Kristeva have followed strikingly similar paths in their intellectual and political development, moving from Marxism through psychoanalysis to Christianity. This article traces the way they have distanced them- selves from Marxism and taken up psychoanalysis, of either the Freudian or Lacani- an variety. For Kristeva, psychoanalysis provides the therapeutic solution to indivi- dual and at times social problems, whereas for i ek it is the best description of those problems without necessarily providing answers. However, through psychoanalysis, they have gone a step further and become enamoured with Christianity, especially Paul's letters in the New Testament and the doctrine of love. Paul provides for Kriste- va another and earlier version of psychoanalytic solutions, but he enables Žižek to find the social and political answers for which he seeks. By connecting these intellec- tual moves with their own departures from Eastern Europe, one from Yugoslavia (and then Slovenia) and the other from Bulgaria, I argue that their search for redemption, of both personal and social forms, betrays a residual socialism. In fact, their moves into psychoanalysis and Christianity may be read as compensations for a lost socia- lism, so much so that Žižek at least makes a belated recovery of Marx through Chris- tianity and Kristeva can never quite excise Marx from her thought

This article is a psychoanalytic, primarily Lacanian, reading of Lourens du Plessis's chapter on Calvin and Calvinism in Hugh Corder's (in)famous 1988 edited collection, Essays on law and social practice in South Africa. The piece turns on two reference points, namely the political critique of fraternity in recent critical theory, and narcissism in the psychoanalytic literature. I argue that Du Plessis's text holds these reference points in a constant aporetic / contradictory tension that reflects not only the fundamental aporia of Eros and Thanatos in the approach of psychoanalysis to civilisation, but also the primordial ambivalence of narcissism and, ultimately, what Gillian Rose calls the Janus-face of universality as such. The political contention of the piece is that apartheid can and must be understood as a regressive and, hence, aggressive narcissistic fraternity for which the spatial shorthand is Carl Schmitt's nomos as the 'man-ring'. Du Plessis's lesson of 1988 is that it is only by way of the appeal to and for universal love that we can think a transformed maternal fraternity / sorority which is below and beyond the law, but to which constitutional democracy nonetheless provides what Jean-Luc Nancy calls 'a point of approach' and, as such, a creative breach of the 'man-ring'. 'I have long mistrusted the liberation movements even of our democratic societies. I always fear they may have hidden totalitarian aims' (Kristeva 2008: 353). '[I]t is clear that the promotion of the ego in our existence is leading, in conformity with the utilitarian conception of man that reinforces it, to an ever greater realization of man as an individual, in other words, in an isolation of the soul that is ever more akin to its original dereliction' (Lacan 2006: 99). 'The point is not to preach concord between individuals, cultures, customs and languages, but rather to face up to discord and the potential impossibility of resolving it. This impossibility itself needs to be viewed as a non-exhaustive but formative condition of universality' (Nancy 2014: 23-24).

Freud said that "love and work" are the central therapeutic goals of psychoanalysis; the twin pillars for a sound mind and for living the "good life." While psychoanalysis has masterfully contributed to understanding the experience of love, it has only made a modest contribution to understanding the psychology of work. This book is the first to explore fully the psychoanalysis of work, analysing career choice, job performance and job satisfaction, with an eye toward helping people make wiser choices that bring out the best in themselves, their colleagues and their organization. The book addresses the crucial questions concerning work: how does one choose the right career; what qualities contribute to excellence in performance; how best to implement and cope with organizational change; and what capacity and skills does one need to enjoy every day work? Drawing on psychoanalytic thinking, vocational counseling, organizational psychology and business studies, The Psychoanalysis of Career Choice, Job Performance, and Satisfaction will be invaluable in clinical psychoanalytic work, as well as for mental health professionals, scholars, career counselors and psychologists looking for a deeper understanding of work-based issues

Ausgehend von der Frage nach den theoretischen Berührungspunkten von Sozialisationstheorie und Psychoanalyse (Analyse von Prägungsprozessen) wird die Erforschung der Geschlechtsidentität ins Zentrum gerückt und als interdisziplinäres Forschungsprojekt von Psychoanalyse und Sozialisationsforschung formuliert. Vor dem Hintergrund der kritischen theoretischen Auseinandersetzung mit den Entwicklungsmodellen des kindlichen Reifeprozesses von Olivier und Chodorow wird der psychoanalytische Ansatz als sinnvolle Ergänzung zur Sozialisationstheorie herausgearbeitet. Die psychoanalytische Erforschung von 'Übergängen' wie Kindergarteneintritt und Schulbeginn und die Wahl dyadischer Freundschaften wird als Schnittpunkt des Erkenntnisinteresses beider Forschungsansätze gesehen. Somit könnte die Analyse der soziokulturellen Bedingungen von Mädchen und Jungen im Hinblick auf die Ausprägung ihrer Geschlechtsidentität ergänzt werden durch die Analyse der individuellen Verarbeitungsformen des individuell-psychosozialen Erlebens. In diesem Zusammenhang weist die Autorin auf die Arbeit von Ulrike Schmauch hin. Die Studie basiert auf der Auswertung von Sekundärliteratur. (ICB)

"Alfred Lorenzer gehört zu jenen wenigen Psychoanalytiker/ innen, die die Psychoanalyse über ein rein klinisches Denken und Forschen und Psychotherapie hinaus auch als eine Sozialwissenschaft verstanden haben. Das Individuum ist in seiner Sichtweise grundsätzlich nicht aus seinen sozialen Einbettungen herauslösbar. Das therapeutische Setting der Psychoanalyse ist insofern eine künstliche Veranstaltung, ein psychologisches Experiment besonderer Art. Gesellschaft begreift Lorenzer nicht nur als eine dem Individuum äußerliche soziale Umgebung, wie sie in den meisten Paradigmen der Psychologie zu erscheinen pflegt. Gesellschaft vermittelt sich vielmehr nach Lorenzer noch in die tiefste individuelle Struktur. Er beschreibt diesen Prozess als Sozialisation des Individuums. In dem vorliegenden Aufsatz diskutiert der Autor diese Untersuchungsperspektive an der Mutter-Kind-Beziehung, dem Sprechenlernen des Kindes, den Arbeitsbeziehungen sowie religiösen und ideologischen Einstellungen. Es geht um die Untersuchung familialer und sozialer 'Interaktionsformen' in ihren komplexen Vermittlungen. Dabei steht ein Begriff des Unbewussten im Zentrum, den Lorenzer aus der Freud'schen Psychoanalyse heraus entwickelt." (Autorenreferat)

Emmanuel Levinas (1906-1995), French phenomenological philosopher and Talmudic commentator, is regarded as perhaps the greatest ethical philosopher of our time. While Levinas enjoys prominence in the philosophical and scholarly community, especially in Europe, there are few if any books or articles written that take Levinas's extremely difficult to understand, if not obtuse, philosophy and apply it to the everyday lives of real people struggling to give greater meaning and purpose, especially ethical meaning, to their personal lives. This book attempts to fill in the large gap in the Levinas literature, mainly through using a Levinasian-inspired, ethically-infused psychoanalytic approach.

El texto aborda desde una perspectiva foucaultiana la idea de producción de discurso, para luego analizar la elaboración del psicoanálisis respecto a la transexualidad y las modalidades de normalización de la sexualidad desde esta práctica discursiva. Luego se discutirá las posibilidades que tiene el psicoanálisis de entablar un diálogo con la teoría queer para concluir con una reflexión que permita pensar un psicoanálisis en vinculación con lo político cuando se trate de generar teoría respecto a la sexualidad. The text approaches from a perspective foucaultiana the idea of production of speech, then to analyze the elaboration of the psychoanalysis with regard to the transexuality and the modalities of normalization of the sexuality from this discursive practice. Then there will be discussed the possibilities that the psychoanalysis has of beginning a dialog with the theory queer to conclude with a reflection that allows to think a psychoanalysis about entail with the political thing when it tries of generating theory with regard to the sexuality.

This book psychoanalyzes a small Mexican city to figure out how the city makes sense of both herself and her many Others in the face of constant change. It puts the city on the couch and works through her past and present relationships, analyzing issues surrounding sexuality, the compulsion to repeat, transferences and desires."In this fascinating case study, Karen Rodríguez places the provincial city of Guanajuato on the couch and leads us though a fascinating tour of the town's back alleys, repressed drives, destructive impulses, and tales of love. Along the way, the author engages in a fascinating discussion of Julia Kristeva's work and its relation to Mexican culture. A must read for those interested in contemporary Mexico."Rubén Gallo, Princeton University"In the heart of Mexico lies the small city of Guanajuato. The city is unruly, constantly thwarting attempts to impose order upon her. In part, this has to do with the physical form of the city and with its awkward topography. In part, it has to do with a painful colonial past and a difficult economic present. Yet, by putting the city on the couch, Karen Rodríguez discovers how Guanajuato's desires, joys and anxieties are experienced and expressed. On the couch, Guanajuato offers Rodríguez a vast array of fascinating material to interpret: from saints to the Virgin Mary, from posters to painters, from novels to t-shirts, from local legend to opera. Against the common trend to see the global city as "the place to be", Rodríguez argues that it is very far from misplaced to take another look at small cities. This book is by turns, surprising, thought-provoking, funny, inventive and deeply serious. A real treat that will last long in the mind."Steve Pile, Open University, UK.