Esta pesquisa é inspirada na grande ampliação da classe C ocorrida no passado recente de nosso país. A inclusão de milhões de brasileiros em ambientes e atividades antes exclusivas das classes mais abastadas, como o estudo em instituições de ensino superior e ocupações profissionais de natureza mais intelectual do que braçal, é algo extremamente positivo para o País. Porém, ela parece ter gerado efeitos colaterais inesperados: indivíduos apresentando sofrimentos psíquicos que os impedem de prosseguir sua vida durante ou após trajetórias de ascensão social. Este estudo pretende compreender como a ascensão social, que muitas vezes se apresenta como um movimento familiar e multigeracional, pode afetar psiquicamente os indivíduos que vivem esse processo. Para isso, são apresentados três fatos clínicos a partir dos quais procura-se estabelecer ligações entre os sintomas observados e conceitos psicanalíticos que possam elucidá-los, em articulação com reflexões de Souza (2018) acerca do cenário sociocultural em que se deu esse movimento de ascensão social. O primeiro conceito é o de enquadre (Bleger, 1977) que, expandido à noção de metaenquadre (Kaës, 2007/2011), explica o fato de os sintomas de sofrimento se apresentarem de forma obscura, quase imperceptível. Em seguida, há uma reflexão sobre a saída do lugar de origem através do conceito de contrato narcísico (Aulagnier, 1975/2001 e Kaës, 2007/2011), para posteriormente se pensar o lugar de (não) chegada e o desejo de reconhecimento (Hegel, 1807/1988, Benjamin,1988 e Safatle, 2017) / This research is inspired by the large growth of the social class C, which occurred in the recent past of our country. The inclusion of millions of Brazilians into environments and activities which had been, up to a few years ago, exclusive to the wealthier social classes, such as undergraduate education and professional occupations of intellectual nature, rather than those of physical labour, is something extremely positive for the country. Nevertheless, this seems to have generated unexpected side effects: individuals showing psychic sufferings during or after their social ascension trajectories, which prevent them from reaching the objectives they had set for themselves. This study intends to comprehend how social ascension, often being a multigenerational move in the family, can psychically affect the individuals who undertake it. To accomplish that I introduce three clinical facts from which I try to establish liaisons between the observed symptoms and three psychoanalytic concepts to elucidate them. This is done in articulation with Souzas (2018) thoughts on the sociocultural scene where the social ascension takes place. The first concept is frame (Bleger, 1977) which, when expanded into the notion of metaframe (Kaës, 2007/2011), explains the fact that the suffering symptoms present themselves in an obscure, almost imperceptible manner. Following that, there is a reflection on leaving the origin and the inevitable split from several aspects of this birth time-space for that I resort to the concept narcissistic contract (Auglanier, 1975/2001; Kaës, 2007/2011), to then think of the (non-)arrival place and the longing for recognition (Hegel, 1807/1988; Benjamin, 1988; Safatle, 2017)

La thèse s’intéresse à la question de la transmission intergénérationnelle de l’exil, en tant qu’évènement et expérience. A partir de l’approche des Histoires de vie, nous cherchons à saisir comment les trois temps de l’exil (temps du projet, de l’exil et de l’étranger) sont transmis aux descendants et pourquoi certains pans de cette histoire sont passés sous silence ou romancés. Nous cherchons à comprendre quelle influence ce vide ou ce trop-plein de mémoire exerce sur la façon dont les descendants investissent cette histoire et s’y inscrivent. La thèse pose que l’exil représente un acte fondateur du sujet, à la fois porté par un désir d’émancipation et inscrit dans une histoire familiale, un imaginaire social, un contexte socio-historique. Cette situation fait de l’exilé un être en rupture mais aussi en continuité avec un héritage. Cette position engendre potentiellement des conflits psychiques qui, non symbolisés par les ascendants exilés, aboutissent à une panne du travail d’auto-historisation pour les descendants, se traduisant par un déni de l’histoire de l’exil. Le recueil de récits sur l’histoire de l’exil familial auprès de descendants laisse apparaitre que la préhistoire de l’exil est placée hors du travail de pensée et de la chaîne temporelle. Cette panne du travail d’auto-historisation créé un empêchement du sujet à relier ce qu’il est à ce qu’il a été, à se projeter vers un devenir et à s’inscrire dans une chaîne généalogique. La genèse de l’exil et l’histoire familiale font l’objet d’un pacte dénégatif scellé entre les exilés et leurs descendants se situant à différents niveaux. S’inscrivant dans l’imaginaire social et historique de la société d’accueil, l’alliance conclue entre les exilés et leurs descendants vise à dénier la préhistoire de l’exil car la rupture engendrée par l’exil vis-à-vis du groupe social et familial est considérée comme un progrès et une condition pour se fondre dans la nation Une. A un niveau psychique inter- individuel, l’alliance a pour fonction de dénier les désirs des ascendants exilés dans l’exil et de présenter sa genèse sous une apparence acceptable / The thesis focuses on the issue of intergenerational Transmission of exile, as an event and experience. From the approach of Life Stories, we seek to understand how the three periods of exile (project, exile and foreign time) are transmitted to descendants and why some parts of this story are ignored or romanced. We seek to understand what influence this emptiness or overflow of memory has on how descendants invest in and write about this story. The thesis posits that exile represents a founding act of the subject which, both driven by a desire for emancipation and inscribed in a family history, a social imaginary, a socio-historical context. This situation makes the exile a being in rupture but also in continuity with an inheritance. This position potentially generates psychological conflicts which, not symbolized by the exiled ascendants, lead to a breakdown of the work of self-historization for the descendants, resulting in a denial of the history of exile. The collection of stories on the history of family exile from descendants shows that the prehistory of exile is placed outside of thought and the time of chain. This breakdown of the work of self historization creates an impediment of the subject to connect what he is to what he has been, to project himself towards and to be a part of a genealogical chain. The genesis of exile and family history are the subject of a denegative pact sealed between exiles and their descendants at differents levels. Being part of the social and historical imagination of the host Society, the alliance concluded between the exiles and their descendants aims to deny the prehistory of exile because the rupture engendered by exile vis-à-vis the social and family group is seen as a progress and a condition for blending into the One Nation. At an interindividual psychic level, the denial pact has the function of denying the desires of exiled ascendants in exile and presenting the genesis of exile under an acceptable appearance