Pretendemos realizar um exame crítico do debate do filósofo Merleau-Ponty com as teorias psicanalíticas contemporâneas a ele, mostrando como tal foi determinante no desenvolvimento de seu pensamento. Não se trata de mostrar que há somente uma convergência entre a sua interpretação da psicanálise com a fenomenologia, mas uma verdadeira necessidade de diálogo. Longe de afirmar que este tenha sido o único debate importante de Merleau-Ponty com as não-filosofias ou que ele foi homogêneo em sua obra, pretendemos mostrar como alguns conceitos clínicos foram incorporados em seu trabalho se confundindo com os próprios conceitos-chave que o filósofo cunhou para cumprir seu projeto filosófico. / Our objective is to perform a critical analysis of the debate between the philosopher Merleau-Ponty and the psychoanalytical theories contemporaries with him, demonstrating how this debate was determining in the development of his thought. We do not aim at demonstrating that his interpretation of psychoanalysis simply meets the phenomenology, but that it configures itself as a real need for dialog. Far from stating that this was Merleau-Pontys only important dialog with the non-philosophies or that his work is homogeneous, we aim at demonstrating how some clinical concepts were embodied in his work, fading among the key concepts created to accomplish his philosophical project.

Este trabalho apresenta o resultado de questionamentos sobre o atendimento clínico contextualizado em Instituição de Saúde. Tem por objetivo pesquisar as bases teóricas dos grupos terapêuticos, analisar e explicitar os fatores que fundamentam os grupos como campo de intervenções terapêuticas, por meio do estudo de grupos, especificamente dos grupos terapêuticos.A pesquisa é sustentada no referencial psicanalítico, cujo objeto de estudo é o Inconsciente e o eixo clínico está apoiado no conceito de transferência.O eixo teórico fundamental é a constituição da subjetividade e suas relações com a intersubjetividade, conceitos que são abrangidos em um estudo longitudinal no pensamento freudiano. Outro eixo, é o esclarecimento das fontes epistemológicas de grupos, especificamente as do campo da psicanálise, abordadas por meio de autores contemporâneos, visando à compreensão da noção de intersubjetividade e dos fenômenos grupais. O conteúdo teórico desenvolvido é ilustrado por dados obtidos de recortes do material clínico dos atendimentos de grupos terapêuticos realizados no Hospital do Servidor Público Estadual “Francisco Morato de Oliveira".Este estudo demonstra que as relações do sujeito psíquico com o outro semelhante podem propiciar alterações intrapsíquicas que contribuem para o tratamento do sofrimento humano. / This work presents the results of an inquiry on the clinic services in the context of a health institution. Its aim is to research the theoretical basis of the therapeutic groups, analyse and explicit the factors that establish the group as a field of therapeutic intervention through the study of these groups, specifically the therapeutic ones.The research is founded on the psychoanalytical referential whose object of study is the unconscious where the clinical axis is supported on the transfer concept.The fundamental theoretical axis is the constitution of the subjectivity and its relationship with intersubjectivity, concepts embodied in a longitudinal study of the Freudian thinking. Another axis is the clarifying of the epistemological sources of the groups, specifically those of the psycoanalytical science, focused through the contemporary authors, seeking the comprehension of the notion of intersubjectivity and group phenomena. The theoretical content developed is illustrated by data extracted from cut-outs of clinic materials collected in the day-to-day practice of the therapeutical teams of the State Public Hospital “Francisco Morato de Oliveira".This study demonstrates that the relationship of the psychic subject with the other may bring on intrapsychic changes that contribute to the treatment of the human suffering.

Philosophiae Doctor - PhD / As a literary intervention, The Post-Genocidal Condition: Ghosts of Genocide, Genocidal Violence, and Representation is situated at the intersection of genocide studies, psychoanalysis, and literature so as to enable a critical engagement with the question of genocide and an attempt to think beyond its formulation as phenomenon. As the dominant framework for thinking genocide within international jurisprudence, and operating as the guiding terrain for interventions by scholars such as Mamood Mamdani, Linda Melvern, and William Schabas, the presumption that genocide may be reduced to a marked beginning and end, etched out by the limits of its bloodiness, is, I argue, incomplete and thus a misdiagnosis of the problem, to various effects. Moreover, I contend that it is this misdiagnosis that has led to what I name as the post-genocidal condition: a deferred return to the latent violences of genocide; enabled often through various mechanisms of transitional justice. This intervention is not a denial that under the rubric of the crime of genocide, as an attempt to destroy in whole or in part what Raphael Lemkin referred to as an “enemy group”, millions of people have died. Rather what I posit is that the physical violence of genocide is a false limit – that the bloodiness of genocide has been mistaken for the thing-in-itself. Thus this intervention is an attempt to offer another way of thinking the question of genocide by reading it as concept, enabling a consideration of its more latent violences, its ghosts. As such, I argue that genocide is first an attack on the minds of the persons who form the targeted people or group, through the destruction of cultural apparatuses, such as books, works of art, and the language of a people, to name but a few; and is lastly an attempt to physically exterminate a people. Thus this intervention invites a return to Lemkin’s formulation of the term in Axis Rule in Occupied Europe: Laws of Occupation, Analysis of Government, Proposals for Redress (1944); that the word genocide is meant to “signify”, and as such offers a reading of the question of genocide as signifier, understood, I suggest, in the Lacanian sense. Thus, I posit that genocide, as signifier, operates on both the levels of metaphor and metonym, and as such both condenses and displaces its violence(s). The metaphor for genocide as signifier is, furthermore, rather than the signifying chain as Lacan would have it, the network. As such genocide is marked as text, rather than work; its perpetrators not authors, as Lemkin and various pieces of legislation have described them, but writers; and those who engage with the question of genocide, to whatever degree, as readers rather than critics. Consequently, this intervention stages the question of the reach of impunity and complicity, beyond the limit of judicial guilt and innocence. Metonymically, the relational displacement at work within the network of genocide allows for a reading of the various constitutive examples of the violence(s) that, in combinations and as collective, produce a new signification, other than that of the definitional referent.

Chan, Hin Sin Cindy. / Thesis (M.F.A.)--Chinese University of Hong Kong, 2013. / Includes bibliographical references. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts also in Chinese.

The aim of this study is to explore the emotion of disappointment in organisations and to develop a new line of theorising inspired by psychodynamic theory. The current literature casts disappointment as a negative emotion undermining morale, depressing expectations and justifying inaction and inertia. This only captures part of the complexity of disappointment and leaves unexplored both its impact on the organisation and its potential creativity. The study presents a theoretical framework derived from research that depicts disappointment as unfolding in three positions; I am disappointing, I am disappointed and I disappoint. It asserts the importance of disappointment as an integrative emotion. The study identifies a contradiction: that at the same time as being seen as ‘of little concern’ to individuals, there is fear within organisations that disappointment will undermine stability and destroy positive feelings. The study shows how disappointment is connected to, and may help to transform, the dynamics of blame in organisations. Such transformation can be based on an ability to integrate failure and on a development of the relationship between disappointment and learning. Disappointment represents the loss of the fantasy of stability. When reconceptualised in this way, disappointment results in a reimagining of possibility. Fantasy and reality are brought into conscious awareness and tolerated rather than extruded. The imaginary ideal organisation can be seen for what it is: a fantasy that can never be realised. The imaginary ideal is mourned and replaced by a more realistic entity. Organisation members’ previous efforts to organise disappointment through blame, shame and extrusion is now recognised as a disappointing strategy. Understood thus, disappointment is at the very heart of organising as it invites consideration of the relationship between fantasy and reality. This differentiates it from other types of social defences which, by their nature defend against thinking and learning.

Analisa as relações da gestalt terapia (gt) com a psicanálise, questão considerada central devido ao retorno de grande parte da gt contemporânea ao referencial psicanalítico. Articula as questões analisadas em torno da linguagem na gt e da proximidade entre o discurso poético e o produzido no processo terapêutico. Apresenta a relação entre os instrumentos metodológicos que caracterizam a gt com o procedimento fundado na interpretação, método constitutivo da doutrina e técnicas psicanalíticas. Verifica que a descristalização da neurose se da também, e necessariamente, pela fala; todo trabalho terapêutico e obrigatoriamente atravessado pelo verbal; a polaridade do discurso neurótico e o discurso poético, que pretende romper as regras e e tomado aqui, como modelo de referencia, limite para o qual tende o discurso neurótico, não importa se chega la. Coloca que o sentido do que seja interpretação, do ponto de vista analítico, e distorcido, no geral, na literatura gestáltica, tendendo-se a confundi-la com o procedimento de construção e, mesmo nesse caso, esse conceito não e compreendido corretamente. Entendendo poesia como uma operação alquímica pela qual os elementos recuperam sua natureza original, conclui que pode haver poesia no espaço terapêutico e que estar em estado de disponibilidade a emergência da experiencia poética e condição e razão de ser do trabalho terapêutico / This work concernes the relationships between Gestalt Therapy and Psychoanalysis, wich is one of the most important sources presented in the body of influences that originated its formation. Taking into account the return of great part of contemporary Gestalt Therapy to the psychoanalytic frame of reference, that relationship is posed as a central question. The integration field, presented here, is articulated around the question of language in Gestalt Therapy and the question of proximity between the poetic discourse, and the discourse produced in the therapeutic process. In order to better deal with this theme methodological instruments are presented. They characterize either the therapeutic action in the Gestalt Therapy as well as the methodological procedure wich constitute the psychoanalytic doctrine and technique

Muitas pessoas se aproximam da umbanda procurando soluções para queixas que vão desde situações de saúde, problemas financeiros e de relacionamentos interpessoais. Como forma de tratamento os terreiros desempenham práticas específicas estruturadas seguindo a cosmologia umbandista, uma visão própria de mundo e de ser humano. No desempenho da cura tem-se uma situação em que o indivíduo é diagnosticado por uma \"semiologia espiritual\", uma leitura do mesmo a partir de elementos simbólicos religiosos. Este contexto abre espaço para uma pesquisa psicológica vinculada ao social, sendo para tanto necessária uma atitude de pesquisa não-reducionista e não- etnocêntrica. O objetivo desta pesquisa foi descrever e analisar práticas de cura desempenhadas em um terreiro de umbanda da cidade de Ribeirão Preto - SP, explorando possíveis sentidos enunciados nestas práticas.Trata-se de uma pesquisa qualitativa cujas estratégias de coleta de dados foram: observação-participante, anotações em diário de campo, entrevistas e registros audiovisuais. Os dados foram analisados com base na abordagem antropológica da pessoa, que preconiza o estudo do ser humano singular culturalmente contextualizado e distinto da representação da pessoa por um \"eu\" psicológico. Também toma-se como referência a psicanálise, principalmente pelo tratamento do sujeito feito por Lacan que se assemelha ao da antropologia e possibilita uma aproximação do psicológico ao social, uma vez que trata o sujeito estruturado por relações de alteridade em cadeias significantes, elementos simbólicos pertencentes ao universo cultural. Como resultados, verificou-se duas práticas de cura espiritual chamadas \"descarrego\" e \"transporte\". Para a análise agrupou-se dados referentes a oito situações observadas no campo em categorias que explicitam a compreensão umbandista sobre saúde e doença, as ações curativas e seus efeitos. Pôde-se observar que: o culto umbandista apresenta-se como uma cadeia significante formada por elementos verbais e não-verbais que enunciam diversos sentidos para comunidade do terreiro. Os sintomas da doença espiritual revelam o grau de proximidade do indivíduo com a religião. As práticas de cura apresentam uma estrutura de eficácia simbólica, tal como conceituada por Lévi-Strauss. Além disso, funcionam como forma de expressão de conflitos constituindo um \"drama social\" (Turner). O uso da psicanálise possibilitou uma aproximação entre o pesquisador e os colaboradores (umbandistas) e assim foi possível investigar as práticas de cura levando em conta a linguagem e os significados que estas apresentam para os mesmos. As práticas de cura apresentam uma função de inserção comunitária, pois na umbanda classificar um indivíduo como saudável ou doente implica em reconhecer seu grau de proximidade com a religião. / Many people seek in umbanda solutions for their health problems, situations of interpersonal interactions and financial difficulties. The \"terreiros\" treat them by performances of specific practices based in a particular conception of the human being and a specific world view. The process of healing is carried out on the basis of a \"spiritual semeiology\" an interpretation based on symbolic religious elements. These conceptions and activities represents a good opportunity for a psychological and social researcher program, aimed to be non reductionist and also non ethnocentric. We describe the practices of cure performed in a \"terreiro\" of umbanda in the city of Ribeirão Preto - SP, looking for their possible significance. It is a qualitative investigation whose data were obtained by participant observations, daily field annotations, interviews and audiovisual registrations. The analysis based on the anthropologic approach of the person, aimed the singular human being in its cultural context, which differs from the mere representations of the person as a psychological \"ego\". The reference to psychoanalysis was useful specially through Lacan´s treatment of the self , which is akin to the anthropologic approach and makes possible an approximation of the psycho logic and the social, since it consider the person as psychologically structure by its relations with the symbolic elements of the cultural universe. We have studied two forms of spiritual cures which are called \"descarrego\" and \"transporte\". The data were clarified in eight categories according to the situations of observations in the field; these categories make explicit for the umbandists what is needed for the understanding of the wealth and disease states, the healing actions and their effects. We have shown that: the umbanda´s cult is characterized as a significant chain of verbal and non verbal elements that represents diverse meanings for the community; the symptoms of the spiritual disease reveal the degree of proximity of the persons to the religion; the practices of cure constitute a structure of \"symbolic effectiveness\", as in the sense given by Lévi-Strauss. Moreover, they functions as a form of expression of conflicts within the community, and thus constitute a \"social drama\" (Turner). The use of psychoanalysis permitted an approximation between the researcher and collaborators and made possible, in this way, to investigate the practices of cure taking in account the language and the significance that they represent for both of them. These practices have the function of an insertion in the community, since in the umbanda, the classification of a person as being healthy or sick implicate in the recognition of his/her degree of proximity to the religion.

This dissertation identifies and explores a genre of performance I term the “theatrical uncanny.” Intermingling aesthetics and psychology, the uncanny is the realm of “intellectual uncertainty” (for Ernst Jentsch) and “the familiar made strange” (for Sigmund Freud); it is an obscure but palpable disruption of our expectations. The genre of the uncanny has received a great deal of scholarly attention in both film and literature, but has, by contrast, been minimally explored in performance. This neglect is particularly striking considering theatre itself can be viewed as inherently uncanny. The repetitions and representations of performance, its interdependence of the real and the imaginary, imply a kind of ever-present déjà vu. The very pervasiveness of this quality can in fact render it insensible. The genre of uncanny performance is therefore a valuable designation for works that actively elicit this psycho-emotional response. The productions I study are remarkable for their ability to capitalize on theatre’s uncanny potential. I demonstrate that this category of performance is not limited to any particular style or status, locating the effect as potently in popular entertainments (such as the junk opera Shockheaded Peter and punchdrunk’s Sleep No More) as in more esoteric or avant-garde work (like that of artists such as the Quay Brothers and Tadeusz Kantor). Drawing on a variety of methods – including phenomenology, psychoanalysis, and cognitive science – I engage with these performances as sensual experience. Through subjective impression and extensive description, I gradually elucidate the scenographic parameters of the theatrical uncanny. The productions that achieve this effect, while greatly disparate in nature, share certain approaches and techniques in common. They position the spectator (physically, emotionally, perceptually) in an unstable relationship to the objects and bodies of the performance, creating the sensation that the inanimate actually possesses its own unique vitality. Uncanny performance interweaves elements of object theatre, memory theatre, and intermediality, but cannot be encompassed by any of these terms in isolation. These performances question our basic qualifications for declaring something ‘live,’ as the term is used both theoretically and colloquially. They ask what it would mean for a memory to behave as an object, or for an object to have memories. This study is both a critique of how the uncanny works on stage and an attempt to rethink the concept of the uncanny through theatre practice. I argue that the uncanny is best understood as an embodied experience, a feeling mediated through and registered within our flesh. It results from unsettling interactions between our bodies and the matter and space around us. The concrete and present spatial relationships of theatre are ideal for exploring these tensions. Through the materiality of theatre, I offer evidence that the uncanny response, rather than being a marginal or naïve interpretation of the world (as it is sometimes portrayed), is actually a fundamental and profoundly productive state of mind.

The aim of this study has been to investigate the significance of hide and seek play as a central feature within the intensive psychoanalytic psychotherapy of one looked after child, whose referred symptom of separation anxiety improved during the course of treatment. A mixed methods modified form of thematic analysis has been used to analyse the data and Max QDA has been introduced for data organisational purposes and to support analytic rigour. This single case study is approached from a Critical Realist stance and key findings support the argument for the validity of extending the relationship between the theoretical paradigms of Complexity Theory and Psychoanalysis,beyond the metaphorical towards the methodological with implications for efficiency, triangulation and generalisability of findings; issues which have been historically problematic in single case study research. The mixed methods analytic approach has allowed for the quantitative tracking of frequency and quality of a single marker of change, in the form of hide and seek play, across the course of the treatment. This has revealed an overall pattern in the form of a trajectory, containing properties of a self-organising complex dynamic system. Two levels of abstraction have been identified and investigated demonstrating the presence of sel-similar functioning across different levels of complexity. A ‘period of oscillation’ between variables has been identified which is associated qualitatively to a period of psychological growth and development within the child. This finding is consistent with emerging evidence in the broader field of psychology for the occurrence of a period of critical instability associated with positive treatment outcome. A key qualitative finding is the evidence for the four different sub-types of hide and seek play. This may have implications for the understanding of hide and seek play in every day life and significantly in the lives of looked after children.

The problem that this thesis seeks to address is the hermeneutic tension between practical reason and technology. According to hermeneutics, the types of knowledge associated with practical understanding incorporate questions of the self and lived experience. In contrast, the types of knowledge and capability associated with modern technology are independent of questions of self-understanding. Technical approaches to practical dilemmas produce generalizable, detachable solutions, thereby disavowing the central role of hermeneutic appropriation in the process of understanding meaning. If a technology works in the same way across different contexts and applications, the notion of an interpreting, appropriating self seems superfluous to the question of technology. However, following an analysis of Paul Ricoeur’s distinctive understandings of hermeneutic distanciation, appropriation, and technique, I argue that technologies can become objects of hermeneutic engagement once we recognize their variable and uncertain nature at the practical level. Using Ricoeur’s conception of the productive circle between distanciation and belonging, the alienating distances associated with technologies can be re-read as moments of distanciation, i.e., as reflective outcomes of practical engagements that, in turn, project new possibilities for action an understanding. This means that our practical self-understanding is as bound to techniques and technologies as it is to more conventional hermeneutic objects like a text, narrative or artwork. For Ricoeur, hermeneutic techniques are meaningful because they reveal possibilities for action that would otherwise remain concealed. Likewise, subjects engaging with technologies develop unanticipated applications and functions at the practical level through appropriating technologies in novel, creative ways. In this way, practical self-understanding and technologies depend on one another for development. This mutual, interpretive interaction reveals a hermeneutic circle between the practical self and the technical devices and artefacts that mediate self-understanding at a distance.