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S. Freud et J. Lacan, tout au long de leur élaboration ne cesseront, chacun à leur façon, de réaffirmer la place fondatrice, logique, du père dans la structuration du sujet. Position peu reconnue par les théories post-freudiennes, et qui trouvepourtant aujourd'hui une nouvelle actualité dans une culture situant dans le déclin du père la source de son malaise.« Qui est le père ? », « qu'est-ce qu'être père ? », « quoi dire au père ? ».... Le père pose de fait une question qui affronte le sujet à un réel, à un impossible à dire, tout en lui permettant de s’écrire.Ce travail de thèse se propose, d'une part, de montrer comment se pose et s’élabore la question du père chez Freud et Lacan. D'autre part, de ressaisir cette question dans sa fonction de nouage d'un « impossible à dire » et d'un « possible d'écrire », d'où va se déplier la logique d'une clinique du sujet en impasse. / S Freud and J. Lacan, throughout their elaboration will not stop, each in theirway, reaffirming the founding, logical place, of the father in the structuring of the subject. Position little recognized by the post-Freudian theories, and which finds nevertheless today a new current events in a culture placing in the declineof the father the source of its faintness.« Who is the father? », « what to be father? », « what tell the father? ».... The father asks de facto a question which faces the subject in a reality, in an impossible to be said, while allowing him to spell.This work of thesis suggests, on one hand, showing how settles and develops the question of the father at Freud and Lacan. On the other hand, to seize again this question in its function of knotting of a « impossible to be told » and of a« possible to write », where from is going to unfold the clinical logic of the subject in dead end.

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This project is interested in developing a spatial reading of Sigmund Freud’s work to understand how psychoanalysis employs a variety of different spatial categories. Proceeding by way of a close and analytical reading of Freud’s texts, I begin by surveying theories of space coming from both philosophy and geography before applying these understandings to consider Freud’s use of topographical metaphors, the formation of the subject as presented through descriptions of the fort-da game and the oceanic feeling, and Freud’s description of the limits of phantasy and reality. Freud’s writings on religion figure prominently here. I conclude by examining the deployment of individual relations through social space in Freud’s writings and the link between place and character laid out in Moses and Monotheism. The result demonstrates the importance of space in a number of aspects of Freudian psychoanalysis and frames Freud as a thinker with important contributions to make to the spatial turn in the humanities and social sciences.

Syftet med denna uppsats är att belysa och jämföra det utsatta barnets öde såsom det speglas i myten och dramat om Oidipus och i Freuds teori om oidipuskomplexet. Myten och senare Sofokles drama handlar om ett barn som av sina föräldrar sätts ut i skogen för att dö med genomborrade hälar, men blir funnet och räddat till livet. Som vuxen kommer Oidipus långt senare att ovetandes döda sin far och gifta sig med sin mor. Freud såg häri ett mönster som han menar går igen i varje pojkes psykosexuella utveckling – ett sexuellt begär i förhållande till modern och hatiska känslor i förhållande till fadern/rivalen. Freuds uppfattning har under senare år mött mycket kritik vilken refereras i uppsatsen. Oidipuskomplexet ersatte Freuds tidigare uppfattning att neuroserna orsakades av sexuella övergrepp – den s.k. förförelseteorin – och i uppsatsen diskuteras olika skäl till varför Freud övergav förförelseteorin. Bland annat diskuteras om Freuds familjebakgrund kan ha spelat in. Vidare redovisas den ursprungliga oidipusmyten, liksom Sofokles drama och det antika grekiska sammanhanget. Ett återkommande tema är omgivningens syn på det lilla barnet under antiken, på Freuds tid och i vår nutid. Författarens slutsatser är att Freud av flera olika skäl inte kunde behålla sin tidigare förståelse av det utsatte barnet och att oidipuskomplexets universalitet måste ifrågasättas.  Freud tycks förbise den utsatthet och totala hjälplöshet som varje barn föds till, och som inte minst är så påtaglig i berättelsen om Oidipus.

Coetzee’s last novel Diary of a Bad Year (2007) has an intriguing triple-voiced narrative structure and deals with the grey area of shame. The narrative is divided between a writer, his written contribution to a book called “Strong Opinions”, and his secretary’s thoughts about both the opinions in the manuscript and her employer’s circumstances. This essay explores the relation between form and theme in Diary of a Bad Year; to see in what way these two fundamental elements of the novel intervene and support each other. By doing so the narrative structure is read through Freud’s structural model of personality, whereby each narrator’s voice is related to the notions of the super-ego, the ego and the id. In other words, this essay argues that the specific threefold narrative structure in Diary of a Bad Year, by reflecting the interrelated parts of human identity, helps in creating and developing the theme of shame, which only exists connected to the human psyche. This connection in turn gives special meaning to the entire narratology of the novel.

Thesis (M.A.)--York University, 2001. / Title from certificate page. Typescript. Includes bibliographical references (leaves 174-182). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pMQ71624.

This project is interested in developing a spatial reading of Sigmund Freud’s work to understand how psychoanalysis employs a variety of different spatial categories. Proceeding by way of a close and analytical reading of Freud’s texts, I begin by surveying theories of space coming from both philosophy and geography before applying these understandings to consider Freud’s use of topographical metaphors, the formation of the subject as presented through descriptions of the fort-da game and the oceanic feeling, and Freud’s description of the limits of phantasy and reality. Freud’s writings on religion figure prominently here. I conclude by examining the deployment of individual relations through social space in Freud’s writings and the link between place and character laid out in Moses and Monotheism. The result demonstrates the importance of space in a number of aspects of Freudian psychoanalysis and frames Freud as a thinker with important contributions to make to the spatial turn in the humanities and social sciences.