[pt] Esta dissertação utiliza como metodologia a pesquisa bibliográfica de autores da história, teoria e filosofia política e da psicanálise freudiana lida por Jacques Lacan. A pesquisa foi realizada entre os anos de 2018 e 2021 no Brasil e seu objetivo é aliar psicanálise e política de modo a circunscrever um modelo de democracia que encontre terreno na teoria psicanalítica de leitura lacaniana. Traremos para nosso trabalho a visada de Yannis Stavrakakis sobre o político de Chantal Mouffe, em sua articulação com o conceito de real de Lacan. A proposta se alia ao projeto mouffeano de um novo modelo de democracia radical, contemplando impossibilidades constitutivas, articuladas ao real lacaniano - impossível de ser representado-, desestabilizando as práticas da política convencional. Como resposta, ao invés de negar as inconsistências da política e as tamponá-las com ideais utópicos, procura-se incluir esta dimensão de tensão e fissura na realidade democrática. A hipótese de nossa argumentação é que a teoria política e a teoria lacaniana fornecem contorno para o entendimento da democracia de modo que ela possa operar coerentemente, de acordo com suas contingências. A conclusão de nossa dissertação é que o referencial teórico utilizado na extensão do trabalho atende ao objetivo de fornecer uma outra perspectiva de democracia. Ressaltamos, entretanto, que o fator econômico global, não explorado em nossa escrita, transcende limites territoriais e implica diretamente na política local, dificultando que uma nova concepção de democracia, ainda que implementada, consiga subsistir, já que sofre influência contundentes de fatores externos. / [en] This dissertation uses as methodology the bibliographical research of authors of history, theory and political philosophy and of Freudian psychoanalysis read by Jacques Lacan. The research was carried out between 2018 and 2021 in Brazil and its objective is to combine psychoanalysis and politics in order to circumscribe a model of democracy that finds ground in the psychoanalytic theory of Lacanian reading. We will bring to our work the vision of Yannis Stavrakakis on Chantal Mouffe s politician, in his articulation with Lacan s concept of the real. The proposal joins the Mouffean project of a new model of radical democracy, contemplating constitutive impossibilities, articulated to the Lacanian real - impossible to be represented -, destabilizing the practices of conventional politics. As a response, instead of denying the inconsistencies of politics and buffering them with utopian ideals, it seeks to include this dimension of tension and fissure in democratic reality. The hypothesis of our argument is that political theory and Lacanian theory provide an outline for the understanding of democracy so that it can operate coherently, according to its contingencies. The conclusion of our dissertation is that the theoretical framework used in the extension of the work meets the objective of providing another perspective of democracy. We emphasize, however, that the global economic factor, not explored in our writing, transcends territorial limits and directly involves local politics, making it difficult for a new conception of democracy, even if implemented, to survive, as it is strongly influenced by external factors.

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Dans ses écrits, Freud a employé une seule fois le terme athéisme. Pour autant, il est devenu un des plus illustres contempteurs de la religion et l’opinion commune a facilement retenu le caractère athée de la psychanalyse. Des psychanalystes de toutes obédiences se sont eux-mêmes volontiers qualifiés d’athées. Ils ont évoqué le problème de l’athéisme et se sont appropriés les références philosophiques, politiques et théologiques portant sur cette question. Cette appropriation a-t-elle aboutit à la formation d’une notion restreinte et psychanalytique d’athéisme ? Pour répondre à cette question, nous avons recensé les usages du terme athéisme dans les écrits psychanalytiques. Nous nous sommes penchée sur la manière dont les psychanalystes ont constitué des savoirs à propos de l’athéisme.Notre lecture précise des publications nous a permis de mettre en évidence l’absence d’une acception proprement psychanalytique de l’athéisme. Toutefois, nous avons pu extraire au moins deux acceptions principales. La première concerne la pensée athée. Les psychanalystes ont couramment pointé ses incohérences et l’ont analysé comme résultant de conflits psychiques. La seconde acception se réfère à la perspective athée de la psychanalyse, c’est-à-dire à la séparation inaugurale entre la psychanalyse et le théisme. / In his writings, Freud used the term atheism only once. However, he became one of the most illustrious despisers of religion and this has fuelled the common opinion that psychoaknalysis has an atheistic character. Psychoanalysts of all persuasions have gladly described themselves as atheists. They have approached the problem of atheism and have appropriated the philosophic, political and theological references concerning this question. Has this appropriation ended in the formation of a restricted and psychoanalytical notion of atheism? To answer this question, we identified the uses of the term atheism in the psychoanalytic literature. We looked at how psychoanalysts have contributed to knowledge about atheism. Our precise reading of the publications has allowed us to highlight the absence of a properly psychoanalytic sense of atheism. However, we were able to extract at least two main senses. The first one concerns atheistic thought. Psychoanalysts have frequently pointed out its incoherence and analyzed it as resulting from psychic conflicts. The second meaning refers to the atheist perspective of psychoanalysis, that is to say the inaugural separation between psychoanalysis and theism.

This essay argued the importance of literary theory in the classroom. As a teacher, it is possible to achieve the empathetic goals of the English curriculum and Judith A. Langer’s ambition of literate thinking by using poetry and literary theory in school. The essay demonstrated this with a Lacanian reading of Percy Bysshe Shelley’s poems “To a Skylark” and “Ode to the West Wind.” The analysis focused on readable and unreadable aspects of the poems. The readable aspects centred on the role of the Imaginary in “To a Skylark” and the representation of the fragmented body in “Ode to the West Wind.” Furthermore, the unreadable elements of the poetry demonstrated the discrepancy between the performative and declarative dimensions and the role of the pathetic fallacy in the signifying chain. Finally, this essay argued that, although all aspects of psychoanalytic literary theory should not be used in the classroom, elements of Lacanian thought can be used to combat the prevalence of individualism in Swedish upper secondary schools.

Esta pesquisa analisa o estatuto da letra nos noves primeiros seminários de Jacques Lacan. Parte-se de uma questão sobre a gênese do conceito na obra, ao se analisar o texto Linstance de la lettre dans linconscient ou la raison depuis Freud e aparições de ideias relativas a leitura e escrita do inconsciente nos quatro primeiros seminários. A noção de transliteração é tomada aqui como uma operação simbólica da letra. Num segundo momento, a análise se voltará a problemática do traço unário no seminário IX e uma possível separação da leitura e escrita, quando o psicanalista fala de uma gênese do escrito a partir da leitura do rastro (trace) e da escrita do significante ao tratar do traço (trait) unário / This research analyzes the statute of the letter in the first nine seminars of Jacques Lacan. It begins with a question about the genesis of the concept in the work, when analyzing the text L\'instance de la lettre dans l\'inconscient or la raison depuis Freud and apparitions of ideas regarding reading and writing of the unconscious in the first four seminars. The notion of transliteration is taken here as a symbolic operation of the letter. Secondly, the analysis will turn to the problematic of the unary trait in seminary IX and a possible separation of reading and writing, when the psychoanalyst speaks of a genesis of the writing from the reading of the trace and the writing of the signifier when talking about the trait unary

A Umbanda comporta um vasto imaginário e grande riqueza simbólica manifestos numa ampla gama de elementos rituais, gestos, movimentos, expressões corporais, falas, danças, músicas, ou seja, em toda e qualquer expressão desta religião brasileira. O estudo foi feito em dois templos distintos: o Terreiro de Mãe Silvana, situado na cidade de Várzea Paulista, e o Templo de Umbanda Caboclo Flecha de Ouro, situado na cidade de Jundiaí, ambos situados no Estado de São Paulo. O objetivo foi delimitar os limites e as possibilidades de alguns conceitos psicanalíticos lacanianos na sua aplicabilidade aos fenômenos extáticos umbandistas no que concerne à esfera corporal. Os conceitos: corpo, significante, letra, objeto a, real e gozo, foram tratados como operadores no campo, sem haver uma aplicação da psicanálise como método de investigação da interioridade subjetiva nem como uma visão de mundo rival da umbandista, a fim de preservar a maneira como os próprios colaboradores narram suas experiências e as suas próprias concepções dos fenômenos. As entrevistas foram semi-estruturadas, assim como também foram realizadas anotações, gravações e observações de médiuns e entidades durante rituais umbandistas e fora deles. A análise e interpretação dos dados foram qualitativas. Os operadores analíticos lacanianos mostraram-se úteis, tanto por possibilitarem acesso aos aspectos simbólicos do êxtase, como por permitirem delimitar nas experiências extáticas o que elas comportam de inapreensível. / The Umbanda religion holds a vaste and rich symbolic imagery which manifests itself through an wide range of ritual elements, such as gestures, movements, bodily expressions, speechs, dance, music, or by many other particular expressions included in this Brazilian religion. The study was done in two separated temples: the first one, the Mother Silvana Temple, located in the city of Varzea Paulista and the second, the Temple \"Caboclo Flecha de Ouro\", located in the city of Jundiaí, both situaded in the State of Sao Paulo, Brazil. The objective of this research was to investigate the limits and possibilities of some Lacan psychoanalytic concepts in its applicability to the ecstatic phenomena in Umbanda religion, concerning the body sphere. The concepts: body, significant, letter, object a, real and jouissance, were treated as operators in the field, without an application, however, of psychoanalysis as a method of investigation of subjective interiority or as a rival vision of the Umbanda world, so that the way people narrate their own experiences and their own conceptions of the phenomena could be preserved. The interviews were semi-structured, and also were held notes, recordings and observations of mediums and entities during Umbanda rituals and outside them. The analysis andminterpretation of data was qualitative. Lacan\'s operators analytical concepts shown to be useful, both by allowing access to the symbolic aspects of the ecstasy, as for permitted by the experience define what it behave of incomprehensible.

Lacan fait de Socrate l’antécédent historique du psychanalyste. Dans son séminaire sur le transfert, il prend appui sur le Banquet de Platon pour démontrer comment Socrate opère une manœuvre digne d’un analyste : quand Alcibiade lui déclare son amour, il le renvoie à Agathon. On peut ainsi dire que l’«interprétation» de Socrate lui dévoile le véritable objet de son désir, en lui prouvant aussi qu’il faut être trois pour aimer : telle serait l’éthique socratique, qui devancerait Freud quand ce dernier formule que «l’exemple est la chose même». Mais ce dialogue de Platon nous intéresse aussi parce qu’il met en relief ce que Lacan appelle la «métaphore de l’amour», à savoir le renversement à travers lequel l’aimé, celui qui se trouve être le centre et l’objet du désir des autres, devient aimant, manifestant ainsi un manque et abandonnant du coup sa position confortable. Ainsi, Lacan se sert de Platon pour comprendre la manière dont opère la psychanalyse : dans toute analyse digne de ce nom s’opère un renversement, une permutation de places, qui permet au sujet de se tourner vers l’inconscient, vers le désir de l’Autre. On peut en dire plus : il n’y a pas d’inconscient à proprement parler avant que ce changement de places énonciatives ne se produise. / Lacan makes Socrate the historical antecedent of the psychoanalyst. In his seminar about the transfer, he bases on Plato's Symposium to demonstrate how Socrate makes a maneuver worthy of an analyst: when Alcibiade declares his love to him, he send him back to Agathon. Thus, we can say that the "interpretation" of Socrates reveals the true object of Alcibiade's desire, proving to him that it takes three to love: such is the Socratic ethics. But Plato's dialogue is also interesting as it highlights what Lacan calls the "metaphor of love", namely the reversal through which the loved one, which is the center and the object of the other's desire, becomes the lover, expressing a lack and abandoning his comfortable position. Thus, Lacan uses Plato to understand how the psychoanalysis operates: in any analysis worthy of the name is effected a reversal, a permutation of places, which allows the subject to turn to the unconscious, to the desire of the Other. We can say more: there is no unconscious strictly speaking before a change of enunciative places occurs.

A Umbanda comporta um vasto imaginário e grande riqueza simbólica manifestos numa ampla gama de elementos rituais, gestos, movimentos, expressões corporais, falas, danças, músicas, ou seja, em toda e qualquer expressão desta religião brasileira. O estudo foi feito em dois templos distintos: o Terreiro de Mãe Silvana, situado na cidade de Várzea Paulista, e o Templo de Umbanda Caboclo Flecha de Ouro, situado na cidade de Jundiaí, ambos situados no Estado de São Paulo. O objetivo foi delimitar os limites e as possibilidades de alguns conceitos psicanalíticos lacanianos na sua aplicabilidade aos fenômenos extáticos umbandistas no que concerne à esfera corporal. Os conceitos: corpo, significante, letra, objeto a, real e gozo, foram tratados como operadores no campo, sem haver uma aplicação da psicanálise como método de investigação da interioridade subjetiva nem como uma visão de mundo rival da umbandista, a fim de preservar a maneira como os próprios colaboradores narram suas experiências e as suas próprias concepções dos fenômenos. As entrevistas foram semi-estruturadas, assim como também foram realizadas anotações, gravações e observações de médiuns e entidades durante rituais umbandistas e fora deles. A análise e interpretação dos dados foram qualitativas. Os operadores analíticos lacanianos mostraram-se úteis, tanto por possibilitarem acesso aos aspectos simbólicos do êxtase, como por permitirem delimitar nas experiências extáticas o que elas comportam de inapreensível. / The Umbanda religion holds a vaste and rich symbolic imagery which manifests itself through an wide range of ritual elements, such as gestures, movements, bodily expressions, speechs, dance, music, or by many other particular expressions included in this Brazilian religion. The study was done in two separated temples: the first one, the Mother Silvana Temple, located in the city of Varzea Paulista and the second, the Temple \"Caboclo Flecha de Ouro\", located in the city of Jundiaí, both situaded in the State of Sao Paulo, Brazil. The objective of this research was to investigate the limits and possibilities of some Lacan psychoanalytic concepts in its applicability to the ecstatic phenomena in Umbanda religion, concerning the body sphere. The concepts: body, significant, letter, object a, real and jouissance, were treated as operators in the field, without an application, however, of psychoanalysis as a method of investigation of subjective interiority or as a rival vision of the Umbanda world, so that the way people narrate their own experiences and their own conceptions of the phenomena could be preserved. The interviews were semi-structured, and also were held notes, recordings and observations of mediums and entities during Umbanda rituals and outside them. The analysis andminterpretation of data was qualitative. Lacan\'s operators analytical concepts shown to be useful, both by allowing access to the symbolic aspects of the ecstasy, as for permitted by the experience define what it behave of incomprehensible.

A ética na educação: uma perspectiva psicanalítica é uma pesquisa teórica que pretende constituir um espaço de discussão entre psicanálise e educação no que diz respeito ao campo da ética, apresentando o que estes campos trazem de argumentação para sua ética. O diálogo entre estes saberes distintos é inspirado no horizonte da hermenêutica filosófica, já que a mesma, em sua base epistemológica, propicia condições para realizar tal intento. Tendo em vista que nossa realidade é marcada por fatos como a pluralidade das ações valorativas, a fragmentação dos sentidos frente a queda dos ideais e, conseqüentemente, a exacerbação do individualismo e do narcisismo que, de uma maneira ampla e específica, atinge a ação educativa é que trazemos a discussão sobre a ética na psicanálise, no sentido de contribuir para um alargamento da reflexão ética no campo da educação. Nosso referencial teórico parte da psicanálise freudo-lacaniana, centrando-se em dois grandes teóricos: Sigmund Freud e Jacques Lacan. Fizemos uso da hermenêutica filosófica de Gadamer como pano de fundo na pesquisa justamente por colocar a linguagem como solo, ou seja, que só pensamos dentro e a partir da linguagem, e que se relacionar com o mundo significa ter linguagem. A psicanálise, com a descoberta do inconsciente e sua aposta no desejo, permite uma articulação do estatuto do objeto que se caracteriza de uma forma distinta de outros saberes. A especificidade deste objeto está em retrair-se a qualquer objetivação exatamente por se tratar do objeto causa de desejo. Ao apontar para a questão do desejo no direcionamento na ação humana e seu correlato à falta produz-se uma abertura, não sem conseqüências na reflexão ética sobre a educação, já que esta tem nas suas bases a intenção de abrir possibilidades para o pensar e refletir sobre a problemática da formação.

In his essay, Don’t Mourn for Us, Jim Sinclair describes autism as a “way of being.” He maintains there is “no normal child hidden behind the autism” and that “it colors every experience, every sensation, perception, thought, emotion, and encounter, every aspect of existence.” In an attempt to appreciate the depth of Sinclair’s statements, this thesis approaches autism as a “way of being” through the psychoanalytic theory of Jacques Lacan. By applying Lacan’s conceptual framework to first-person writing and scientific research, I lay an interdisciplinary foundation for the case I make. Although this project requires significant conceptual scaffolding across different epistemological systems, I consider how Lacanian theory possesses a unique capacity to conceive of autism as a way of being and to open new ways of approaching the source material. Implicitly, Sinclair asks that we consider the question of what it means “to be” – autistic, neurotypical, or otherwise. I approach this from the premise that an individual exists as a thinking being, or a “subject.” Because psychoanalysis is concerned with the constitutive role of the unconscious in structuring consciousness, this thesis invests substantial space in consideration of how the Lacanian subject is oriented around a fundamental lack. To this end, I return frequently to Lacan’s concept of objet a, understood as a representative of the subject’s lack in the perceptual realm that is itself lacking. Further, Lacan’s unique interpretation of Freud consists in placing language as the ultimate mediating structure of subjectivity; it both generates lack and establishes a system for mitigating it. One’s way of being is always a way of being in language.1 Given the predominant roles of language and social communication impairments in the DSM-V diagnostic criteria for autism, a main goal of this project is to consider how an autistic way of being entails a unique structuration of lack.2 Autism and psychoanalysis share a history that extends back to the origins of the diagnosis. I explore this history with a focus on how different psychoanalytic theories conceptualize the autistic subject and to what extent they honor or undermine Sinclair’s position. Contemporary Lacanian thinkers of autism do both. Unique to Lacan’s structural approach, the concept of the Other is inclusive of a radical alterity, yet also the system of language, the body, and certain aspects of the maternal and paternal functions. The subject is unthinkable apart from the Other. I suggest an autistic way of being is discernible in the autistic subject’s relation to each aspect of the Other. I find support for this claim in recent sensorimotor research. Referred to loosely as the movement perspective, this research suggests that differences in how autistic individuals move and perceive others is a “unifying characteristic” of autism.3 Importantly, the movement perspective is proactively inclusive of first-person knowledge. Read through Lacan’s conceptual framework, movement differences address the underlying mechanism of the autistic subject’s relation to the Other, and thus its way of being. Most fundamentally, this thesis is a work of theory that attempts to articulate something universal about being a subject, without simultaneously eliding what is unique about being an autistic subject