My dissertation investigates violence as a signifying system that produces meaning like a language. People remake the meaning of violence by way of normalizing hierarchies that permit some violences (but not others) to be perceived as acceptable. Specifically, the project engages with American legacies of historically legitimized violence, for example chattel slavery and frontier/settler colonial violence, and it shows how these legacies instill normalized violence into general culture.

Esta dissertação busca interrogar a relação entre o obsceno e o suicídio, levando em conta a teoria psicanalítica. Inicia-se falando sobre a leitura de Durkheim sobre o suicídio e diferentes abordagens psicanalíticas sobre o tema. Opta-se por seguir a leitura de Jinkis e Pipink, que entendem que o suicídio pode ser lido como ato, ato falho, passagem ao ato ou acting out. Então, uma breve apresentação sobre cada um desses conceitos é feita, seguida pela análise de como um suicídio pode ser lido em cada uma dessas situações. Logo, parte-se para uma reflexão acerca do obsceno, que é entendido como o que não pode ser colocado em cena. Relaciona-se o obsceno com a morte, que é mostrada em sua vertente repugnante, que está relacionada com o impensável de nossa desaparição. Uma vez que o obsceno comporta a dialética mostrar-ocultar, ele coloca em jogo a pulsão escópica e, por conseguinte, a questão do olhar em psicanálise é abordada. O olhar é entendido como uma das vertentes do objeto a e se relaciona com o desejo de ver, desejo de saber. Por fim, aborda-se a relação entre o obsceno e o suicídio, sustentando-se a ideia de que o suicídio pode ter um lugar obsceno. / This dissertation seeks to interrogate the relationship between suicide and the obscene considering the psychoanalytic theory. Starts talking about Durkheim’s reading on suicide and different psychoanalytic approaches to the topic. Is chosen to follow the reading of Jinkis and Pipink who understand that suicide can be read as an act, Freudian slip, passage to the act or acting in out. Then, a brief presentation on each of these concepts is made, followed by how a suicide can be read in each of these situations. So, we go to a reflection about the obscene, which is understood as what can not be put into play. Relates obscene with death that is shown in its disgusting aspect, which is related to the unthinkable of our disappearance. Once obscene involves the dialectical show and hide, it brings into play the scopic drive, therefore the question the gaze in psychoanalysis is discussed. The gaze is understood as one aspect of the object a and it relates to the desire to see, desire to know. Finally, it handles the relationship between the obscene and suicide, where it supports the idea that suicide may have a obscene place.

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Thesis advisor: Richard M. Kearney / What is the relation between sex, death, and the divine? This question, which is of vital importance to Plato and which Freud tacitly takes up by turning to the Symposium at the end of Beyond the Pleasure Principle, can be seen as standing at the foundation of philosophy, theology, and psychoanalysis. It ought not to surprise us, then, to observe the vibrant conversation going on between Continental philosophers, theologians, and psychoanalysts today. This attempt to untangle and analyze the intersection where the “Heavenly Powers” of sex and death converge with the divine is that which allows Julia Kristeva to state, during a recent interview with Richard Kearney, that of all “the human sciences and the social sciences, the only rational approaches to human beings, psychoanalysis . . . come[s] closest . . . to the experience of faith.” It is that which enables Lacan to assert that “Saint Augustine . . . foreshadowed psychoanalysis” and to insist that psychoanalysts ought to “become versed in Augustine.” It is that which compels thinkers like Emmanuel Falque—who advise philosophers of religion to speak first and foremost about “finitude, the consciousness and horizon of death” —to write books on Freud and philosophy. And it is that which drives the work being undertaken today. The purpose of this dissertation is to approach once more the dark mystery of Eros and Thanatos which, to paraphrase Dostoevsky, forever struggle with God on the battlefield of the human heart. In order to broach this topic, I will attempt to establish a connection between carnal, bodily love and man’s relation to the divine. To do so, I will rely upon and further develop what Paul Ricoeur has called “the nuptial metaphor”—the recurring biblical motif that portrays God’s relation to man as a kind of love affair, neither reductively sexual nor legalistically marital, but passionate, romantic, protective, desirous, even jealous. Such an understanding of the connection between sexuality and spirituality is not without precedent. Consider, for example, the statement by Ignatius of Antioch from which this work derives its title—“my Eros has been crucified”—which Pseudo Dionysius reads as a supreme affirmation of divine desire. John Panteleimon Manoussakis, commenting on this link between the carnal and the spiritual, writes, “The desire for God is not independent from the desire for the other human . . . One who has not felt the latter rarely and with difficulty would seek the former.” I would add that, as Jean-Luc Marion argues in The Erotic Phenomenon, one who has felt the latter has perhaps already experienced the former, if only in a veiled way. Thus, where Freud reads the desire for God as a sublimation of the sex drives, I would suggest the opposite: erotic desire often reveals a deeper, more fundamental longing—a longing for the divine. And yet, Freud might counter, one must consider not only Eros but Thanatos. How does the desire for death factor into this religiously-inflected reading of the drives? That human sexuality implies both perversion and perfection, that it brings together man’s baseness and his beatitude, is one of the most important insights offered by Freudian drive theory. As Freud himself notes, “The highest and the lowest are always closest to each other in the sphere of sexuality.” But why this is the case remains for Freud a great mystery. Here, I would suggest, is where philosophy of religion can make an important contribution. Relying on the works of philosophers such as Manoussakis, Kearney, and Marion, theologians, in particular Hans Urs von Balthasar, and psychoanalysts such as Freud and Lacan, this work aims to both provide a possible answer to this fundamental question and to foster further dialogue between thinkers whose fields were born of similar concerns. / Thesis (PhD) — Boston College, 2019. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

Cette démarche prend corps au sein du quotidien et de ma pratique clinique de psychologue. Ce qui tente de se mettre en mouvement ici, en pensées, tourne autour de la notion de la trace. Notion à multiples définitions que je vais tenter d’interroger et de mettre au travail. Il s’agit en cela, de réfléchir au contemporain qui pointe et « trace » l’individu alors que la psychanalyse montre justement ce qu’il n’est pas. Cela fait écho au regard commun actuel, où il s’agit de situer le trauma comme une trace ou une empreinte à repérer. Que signifie donc la ou les trace(s) ? Où se trouve cette parole du sujet ? En quoi la recherche des « traces » du passé ou des « traces » d’un traumatisme fait davantage du psychologue un « chercheur » un « pisteur » et cela au nom d’une science devenue scientisme. Pouvons-nous encore parler de « traces du sujet » ou est-ce plutôt de « trace-habilitée » dont il s’agit ? / This work takes its origin in my daily clinical practice of psychologist. It is trying to think about the notion of trace. The trace is a notion of multiple definitions that I will try to examine and get to work. It is question to think on contemporary where the human subject is tracked while psychoanalysis shows that he always escapes. This echoes the current common look, where the trauma is located or tracked as a trace or footprint. So what does it mean trace(s) ? Are we still able to pay attention to what the patient says ? In the name of science became scientism, why finding "traces" of the past or "traces" of trauma make a psychologist more a “researcher” or a “tracker”? Are we still able to speak of " traces of the subject" or is it now rather "trace-ability" ?

Orientador: José Sterza Justo / Coorientadora: Mary Yoko Okamoto / Banca: Marcos Mariani Casadore / Banca: Marcelo Naputano / Banca: Felizardo Tchiengo Bartolomeu Costa / Resumo: No início do século XX (1908), chegavam ao Brasil os primeiros imigrantes japoneses que partiram da sua terra oriental para trabalhar nas lavouras cafeeiras. Contudo, antes de completar 100 anos da imigração japonesa no Brasil, acontece o fenômeno dekassegui, considerado o processo inverso da imigração japonesa à nossa terra. Em meados de 1980, esse fenômeno se destaca pelo grande contingente de descendentes de japoneses que começa a se deslocar para trabalhar nas fábricas japonesas, na terra dos seus avôs. A palavra dekassegui é de origem japonesa e significa aquele que sai da sua terra natal em busca de serviços temporários, para ganhar dinheiro e retornar novamente para a casa, depois de um longo período ou de sucessivas idas e vindas. Os próprios japoneses já utilizavam esse termo entre os seus que se deslocavam de regiões que se tornavam improdutivas em épocas de invernos rigorosos, mas que retornavam para a casa após o término da estação. Nesse mesmo período, o Brasil enfrentava uma grande crise política, econômica e social. Muitos brasileiros perderam os seus empregos e entre eles encontravam-se os filhos e netos de japoneses e também aqueles que tinham dupla nacionalidade. As primeiras gerações de dekasseguis foram os isseis (japoneses) e nisseis (filhos de japoneses) que migraram para a terra do sol nascente, onde o idioma não era visto como uma barreira entre as duas culturas, pois sabiam falar a língua japonesa. Diferentemente, para os sanseis... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: In the beginning of the 20th century (1908) the first Japanese immigrants came to Brazil leaving oriental lands to work at coffee harvests. However, before completing 100 years of the Japanese immigration in Brazil, the dekasegi event occurs, which is considered the reverse process of the Japanese immigration towards our country. In the 1980s this event is noted due to the large number of Japanese descendants that start moving in order to work at Japanese factories, in their grandparents' land. The word dekasegi is Japanese and it means one who leaves his/her homeland searching for temporary jobs, in order to earn money and come back home once more after a long period or successive travels. Even Japanese are used to apply this term to those who move from regions that become unproductive during severe winter, returning home after the end of the season though. In this period there was a serious political, economic and social crisis in Brazil. Many Brazilian workers lost their jobs, and among them there were Japanese children and grandchildren, as well as those with dual citizenship. The first generations of dekasegi were the issei (a Japanese person) and the nissei (Japanese sons) who migrated to the land of the rising sun, where the language was not seen as a barrier between both cultures since they could speak Japanese. Nevertheless, for the sansei (third generation) it was more difficult since they did not know the languages. The same happens with the yonsei (fourth generation), who experience a double limit between the languages, i.e. they did not master none of the languages. The general proposal of this study selected as an object of investigation the three-month experience of the author in Japan, in 2012, in the Program of Development of Psychological Support in São Paulo offered to dekasegi... (Complete abstract click electronic access below) / Doutor

Orientador: Érico Bruno Viana Campos / Banca: Fátima Siqueira Caropreso / Banca: Andre Luiz Gellis / Resumo: A angústia é um afeto que aflige o ser humano em todas as fases da vida e pode ser descrita a partir de seus efeitos e correspondentes fisiológicos. Porém, uma caracterização em termos dinâmicos e propriamente psíquicos se faz necessária, tratando-se de um afeto. Freud envidou esforços para tanto, formulando teorias a respeito da angústia. Em Inibição, sintoma e angústia, ensaio publicado em 1926, ele estabeleceu sua última definição quanto a ela. Entretanto, Lacan, em seminário ministrado entre os anos 1962 e 1963, dedicado ao tema (Seminário 10), recorre ao ensaio de Freud, problematizando alguns pontos e propondo resoluções para os impasses levantados. A partir desse balizamento teórico, a presente pesquisa visa a tematização da angústia segundo o recorte dos momentos da produção intelectual de Freud e Lacan, concernentes às duas obras mencionadas. Trata-se um estudo teórico na área da metapsicologia, tomando a angústia como elemento motivador fundamental da subjetividade. O objetivo geral da investigação constitui-se pelo cotejamento entre as teorias de Freud e Lacan, presentes nas obras Inibição, sintoma e angústia e Seminário 10, buscando caracterizar a angústia em ambas, atentando-se para possíveis aproximações e divergências. A partir disso, o trabalho almeja identificar as perspectivas que o Seminário 10 pode oferecer para a leitura de Inibição, sintoma e angústia. A metodologia consiste na interpretação de ambas as obras, contando com comentadores que se dedicaram a... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: Anxiety is an affect that afflicts the human being at all stages of life and can be described from its physiological effects. However, a characterization in dynamic and properly psychic terms is necessary, when it is an affection. Freud has made efforts to formulate theories about anxiety. In Inhibition, Symptom and Anxiety, essay published in 1926, he established his last definition of it. However, Lacan, in a seminar uttered between 1962 and 1963, dedicated to the theme (Seminar 10), resorts to Freud's essay, discussing some points and proposing resolutions for the impasses raised. From this theoretical ground, the present research aims at an approach of the anxiety according to the cut of the moments of the intellectual production of Freud and Lacan, concerning the two mentioned works. It is a theoretical study in the area of metapsychology, taking the anxiety as a fundamental motivating element of subjectivity. The general objective of the investigation is the comparison between Freud's and Lacan's theories in the works Inhibition, Symptom and Anxiety and Seminar 10, seeking to characterize the anguish in both, considering possible approximations and divergences. From this, the work aims to identify the perspectives that Seminar 10 can offer for the reading of Inhibition, Symptom and Anxiety. The methodology consists of the interpretation of both works, counting on commentators who dedicated themselves to the subject in question. The hermeneutical expedient used is the ap... (Complete abstract click electronic access below) / Mestre

This article contributes to dialog in the field about the nature of the manuscript review process. It develops a psychoanalytic framework for understanding how participants in the review process construct each other as subjects in discourse and why the experience of alienation inevitably marks this process. The framework suggests that participants can draw on different subject positions with regard to this alienation. One is imaginary and entails the failed fantasy that lack and alienation can be overcome. The other is symbolic and entails a mutual engagement with this failure. The article suggests imaginary positions are less constructive, resulting in struggles between participants as others. By contrast, it suggests symbolic positions are more constructive, resulting in struggles with otherness and opportunities for more creative outcomes. The article explores reviewer reflexivity as an important element of symbolic interactions in which participants have responsibility for the production of relationships in the review process.

The purpose of this study was to determine whether a relationship exists between the scores subjects obtain on Rotter's Internal-External Locus of Control Scale and the type of therapy they prefer. Two hundred and fifty-four students in general psychology classes were given Rotter's Scale. Considering their upper- and lower-third scores, 54 were classified as " Internals," 53 as "Externals." Subjects also were given written descriptions of both psychoanalytic and behavioristic therapies. Each of these descriptions dealt with the goal and the specific therapeutic procedure of the respective therapies. Subjects were asked to identify which therapy they preferred and to provide a rationale for their choice.

The purpose of this study was to explore the relationship of clients' perception of choice in treatment planning and the clients' positive behavior changes made within the treatment setting, with the clients' successful return to the community after release from the residential treatment setting.