Esta tese nasce da inquietude sofrida pelo aluno no ensino da psicanálise na universidade que precisa enfrentar em sua formação a lógica curricular que impera na academia. O objetivo principal desta tese é atribuir e analisar o lugar do aluno no ensino da psicanálise na universidade, extraindo recomendações indispensáveis ao seu percurso. Para tanto, formulou-se um caminho metodológico não muito usual. Em primeiro plano, a experiência como aluno através de diário de campo das aulas do doutorado. Em seguida, fomentou-se uma discussão sobre o ensino da psicanálise na universidade, em um grupo de estudos com alunos da universidade. A análise do material se deteve sobre os pontos em que o discurso derrapa, pontos em que algo que era afirmado como o verdadeiro se destitui. O arremate final é a construção da ficção sobre Descartes para discutir o lugar do aluno nesse ensino. As discussões teóricas e sobre os grupos permitiram a indicação de que pelo discurso da histérica é possível habitar a universidade sem se paralisar ou entrar em uma busca incessante em relação ao saber. Mas habitar sempre esse mesmo discurso também é atroz, não permite o movimento que é necessário em relação ao não querer saber / This thesis was born from the uneasiness in psychoanalysis teaching suffered by the student that has to deal with the structure of the psychology course. The main objective of this thesis is to assign and to analyze the students place at psychoanalysis teaching in the university, giving essential recommendations to its route. Therefore, an unusual methodological approach was formulated. It started with the experience of writing a journal about the doctorate classes; then a discussion on the teaching of psychoanalysis in the university was put forward, in a study group with university students. The analysis of the material stood over the points where the speech fails, points at which something previously affirmed as true turned false. The finish line is the construction of fiction about Descartes to discuss the student\'s place in education. Theoretical and groups discussions allowed the indication that through the hysterical discourse it is possible to inhabit the university without being paralyzed or led into a never-ending quest for knowledge. But always inhabiting that same discourse is also atrocious; it does not allow the movement that is required with regard to the not wanting to know

Ce travail de recherche a comme objectif la révision de la logique de la sexuation dans la clinique psychanalytique contemporaine. La thèse freudienne du « primat de phallus », reprise par Lacan d’abord dans sa logique sexuée « être ou avoir », gardera toute son importance dans son tableau de la sexuation, présentée dans le séminaire Encore. Ce tableau de la sexuation, référé au phallus comme au seul et unique signifiant de la différence des sexes, nous laisse “déboussolé” dans la recherche des particularités des modes contemporains d’être sexué. Par contre, nous affirmons que la thèse de Lacan selon laquelle « l’être sexué ne s’autorise que de lui-même […] et quelques autres » trouve toute sa pertinence quant au devenir sexué du sujet contemporain et se met au premier plan dans le tout dernier enseignement de Lacan à travers son étude du parlêtre en terme de nouage et de suppléance. Nous avons ciblé la clinique du pousse-à-la-femme et des femmes-transsexuelles afin de montrer, que la psychanalyse, orientée par le dernier enseignement de Lacan, permet de reconsidérer ces deux cliniques de troubles d’identité sexuelle comme des modes de s’autoriser en tant que sexués. A travers nos cas cliniques, nous prétendons avoir démontré que pour ces sujets, faute de se servir du signifiant phallique « pour tous », il s’agit néanmoins de tentatives pour trouver leur manière sinthomatique de rejoindre dans leur quête identitaire le discours sexuel commun qui soutient pour l’instant la binarité des sexes. / This study aims at a revision of the sexuation logic within the modern psychoanalytical clinic. The Freudian thesis on the "primacy of phallus" was initially assumed by Lacan as a sexuated logic "to be or to have" a phallus, and it kept its importance in his later works, it was especially developed in his XX Seminar "Encore" in the table of sexuation. We have demonstrated that as far as the table of sexuation refers to the phallus, described in terms of the phallic function, that continues to be the only signifier of the difference between the sexes, we can hardly apply it to studying some of the particularities of the modern modes of sexuation. On the contrary we suggest that Lacan’s thesis that "the sexuated being is authorized only by himself [...] and by some others" remains valid as far as the becoming of the modern subject is concerned and it is brought to the forefront in the last teaching of Lacan through his study of the "talking being" in terms of knotting and suppliances. Therefore we have chosen the study of the the clinic of the push-to-be-the-woman and that of transsexual women in order to demonstrate that psychoanalysis oriented by the last teaching of Lacan gives us the possibility to reconsider these two clinics of sexual identity disorders in terms of modes of auto-authorization as sexuated. Via our clinical cases we suggest that these subjects left out of the possibility to appeal to the phallic signifiers "for everybody", try nevertheless to find their sintomatic way to join the common sexual discourse without the reference of the sexual binaries.

[pt] Este trabalho visa a apresentar o Serviço Residencial Terapêutico (SRT) e a prática clínica que se opera a partir do singular de cada um dos moradores das casas. Para tanto, traçaremos uma trajetória da criação destes dispositivos e o momento de implantação no Brasil, para poder apresentar as residências em questão. Guiados pela psicanálise, buscaremos conceitualizar a psicose, desde o alienismo de Phillipe Pinel para, assim, chegarmos à concepção do Último Ensino de Jacques Lacan, que nos serve de guia no trabalho com os moradores. / [en] This paper presents the Therapeutic Residential Service (SRT, in Portuguese) and the clinical practice that operates from the singular of each habitant of these houses. To do so, we start by the history of conception of these devices and the time of implantation in Brazil, in order to present the residences in question. Guided by psychoanalysis, we will conceptualize psychosis from alienism of Phillipe Pinel to the so called Last Teaching of Jacques Lacan, who serves as a guide in our work with these residents.

The thesis departs from the undetermined relation between René Daumal's unfinished novel Mount Analogue: A Novel of Symbolically Authentic Non-Euclidean Adventures in Mountain Climbing (1952) and its alleged adaptation, Alejandro Jodorowsky's 1973 film The Holy Mountain. The thesis discusses the two works from the perspective of Lacanian psychoanalysis, specifically, through the lens of the so-called Borromean knot that represents the three functions of the psyche: the Real, the Symbolic, and the Imaginary. The structure of the thesis supposes the following: the first chapter concentrates on the relevant terminology and aims to define such concepts as language and ideology for the purposes of the present thesis; the second chapter discusses the method of analysis that will be applied to Daumal's Mount Analogue and Jodorowsky's The Holy Mountain, namely, it explores the possibilities of psychoanalysis and considers the 'unscientific' approach of pataphysics that favours the particular over the general; through the concept of the sinthome the aspect of action is emphasized in the analysis of Mount Analogue, while the fourth chapter analyses The Holy Mountain from the perspective of the 'hypertrophied' Symbolic and simultaneously stresses the importance of the element of balance in the film; the final chapter,...

Ce mémoire propose une lecture psychanalytique du Dyscolos de Ménandre. Le personnage de Cnémon, le misanthrope de la pièce, est interprété à travers certains concepts de la psychanalyse lacanienne. Nous soutenons qu’à l’origine du caractère misanthropique de Cnémon on trouve une identification avec l’imago du misanthrope, et que, par conséquence, son tropos (« caractère » ou « façon d’être ») est le produit de cette identification. De cette façon, le tropos du personnage est un élément vital de son existence et sa subjectivité. De plus, nous affirmons que derrière la – en apparence – simple misanthropie de Cnémon se cache une formation complexe qui amène directement à son désir. / This dissertation analyses Menander’s Dyscolos from a psychoanalytic perspective. The character of Cnemon, the misanthrope of the play, is interpreted through concepts drawn from Lacanian psychoanalysis. I argue that the misanthropic nature of Cnemon arises from an identification with the imago of the misanthrope, and that his tropos (‘character’ or ‘way of being’) is a product of such an identification. Thus conceived, the tropos of the character is a vital element of his existence and his subjectivity. Furthermore, I argue that behind the prima facie simple misanthropy of Cnemon lies a complex formation which leads to his desire.

This thesis explores how the Lacanian concept of ‘the enjoyment of the Other’ (la jouissance de l’Autre) can be applied to break open normative understandings of the political factors shaping the climate crisis deadlock. The principal aim is to investigate how ostensibly disconnected environmental debates may be regarded as linked by an economy of enjoyment, more precisely by the promise of enjoyment by which the subject is libidinally attached to an ideology. Analysis of text proceeds by way of a psychoanalytic critique of ideology on two case studies from UK news media, namely, i) the development of onshore wind turbines and, ii) the appearance of direct-action environmentalist groups, in particular the activities of the group Just Stop Oil. This thesis finds that rhetorical devices across the discourses analysed are sustained by an ideological belief that the subject’s enjoyment has been stolen or ruined by the Other, that is, the external symbolic framework of language, morals and other people that shapes and influences subjectivity. On the one hand it is argued that the mediatisation of the climate crisis in terms of the enjoyment of the Other, that is, the belief that the Other has access to a full enjoyment which the subject is denied, portrays environmental politics as an empty display or ‘spectacle.’ On the other hand, it is suggested that the experience of environmental politics as a spectacle is a symptom of the decline of the state’s symbolic role in late capitalism.

Thesis (MA)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: “Freud, Lacan, and the Oedipus Complex” examines the Oedipus complex as found in the writing of Sigmund Freud and re-evaluated in the works of Jacques Lacan. Lacan‟s critical reappraisal of the Oedipus complex is captured in his 1969-1971 Seminars, published as The Other Side of Psychoanalysis(2007). This thesis examines Freud‟s overemphasis of the Oedipus complex, the myth of the primal horde and the consequent depiction of the father. Lacan doesn‟t dismiss the Oedipus complex completely, but treats it as a dream, and reinterprets it in light of Freud‟s The Interpretation of Dreams (1900). Lacan focuses on Freud‟s overemphasis on the father in both the Oedipus complex and the myth of the primal horde and illustrates how Freud is protecting the image of the father by depicting him as strong, whereas clinical experience shows that the father can be weak and fallible. / AFRIKAANSE OPSOMMING: “Freud, Lacan, and the Oedipus Complex” ondersoek die Oedipus kompleks, soos beskryf in die werk van Sigmund Freud en die beskrywing daarvan in die werk van Jacques Lacan. Lacan se kritiese herevaluasie van die Oedipus kompleks verskyn in sy 1969-1971 Seminare, gepubliseer as The Other Side of Psychoanalysis(2007). Die tesis studeer Freud se oorbeklemtoning van die Oedipus kompleks, die oer-miete en die rol van die vader, ten spyte van die ongerymdhede en kliniese tekortkominge in sy uitbeelding van die vader-figuur. Lacan verwerp nie die Oedipus kompleks ten volle nie, maar kontekstualiseer dit in terme van ʼn droom en herinterpreteer dit in lig van Freud se The Interpretation of Dreams (1900). Lacan fokus op Freud se oorbeklemtoning van die vader in beide die Oedipus kompleks en die oer-miete en illustreer hoe Freud die beeld van die vader probeer beskerm deur hom as sterk uit te beeld, veral wanneer kliniese ervaring wys dat die vader swak en feilbaar is.

This thesis comprises detailed readings of nine early-modern plays featuring female witches in an attempt to recover an understanding of how they were represented on the early-modern stage and what they meant to their first audiences. Drawing on twentieth-century theories of subjectivity, it offers an avenue for the explanation of moments of misogyny in the plays and identifies an unconscious communal anxiety which was revealed and perpetuated by the stage representation of the witch. Although we cannot fully recapture the experience of an audience of 400 years ago, this study attempts to do so in order to place the plays in the context of anxieties detectable in the period. By reading the plays in reference to theatrical conditions, this thesis identifies moments when the drama enlisted the subjectivity of the audience and the witch was constructed as uncanny. Such an approach contributes to the debate on the ages of actors performing certain female characters and suggests potential staging approaches for future performances.

L'amitié entre Jacques Lacan et Maurice Merleau-Ponty est le fil rouge de ce travail comparatiste qui suit chronologiquement le dialogue ininterrompu entre les deux penseurs. L'étude des deux corpus est orientée par la question de l'autre, à entendre dans les deux sens du terme : question commune aux deux auteurs des possibilités de l'émergence d'autrui et, pour chacun, importance des questionnements et de la place de l'autre pour ses propres avancées. Comment psychanalyse lacanienne et phénoménologie merleau-pontienne ont-elles traité de la rencontre d'autui ? Comment ont-elles fait rupture avec les apories des conceptions philosophiques classiques et lutté contre l'impérialisme d'un positivisme objectivant ? Quelles sont les influences, les confluences et les divergences entre les deux auteurs ? Un lien est-il possible, pertinent, entre visibilité du monde et structure du langage, entre voir et dire ? Un rythme commun dans l'évolution des pensées est ainsi mis en évidence et après le tournant effectué par chacun à partir de la nouvelle référence à la linguistique saussurienne, c'est le primat de la dimension symbolique pour l'être au monde qui va être démontré. Le croisement, nécessaire chez les deux auteurs, de l'ontologie et de la topologie va actualiser les antinomies du continu et du discontinu, et réinterroger la genèse et la validité du couple sujet-objet. Les travaux de Lacan et de Merleau-Ponty invitent à une pensée renouvelée du sujet, perçu comme un être désirant toujours déjà engagé dans un environnement partagé, dont l'existence, incarnée par le chiasme de la Chair (du monde) et de la Chose (irrémédiablement perdue), devra affirmer son style entre contrainte de la structure et expression du sens

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.