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.

Submitted by ANA DOURADO (ana_dourado@hotmail.com) on 2018-03-26T18:48:31Z No. of bitstreams: 1 Ana Dourado dissertação (FIM) revisão.pdf: 1998476 bytes, checksum: 25de93e8be4b8e200bd78371256a6a5a (MD5) / Approved for entry into archive by Luciana Pizzani null (luciana@btu.unesp.br) on 2018-03-26T20:18:27Z (GMT) No. of bitstreams: 1 dourado_a_me_bot.pdf: 1973702 bytes, checksum: f1aa9989713b18249ac2b4e83ff7a8bd (MD5) / Made available in DSpace on 2018-03-26T20:18:27Z (GMT). No. of bitstreams: 1 dourado_a_me_bot.pdf: 1973702 bytes, checksum: f1aa9989713b18249ac2b4e83ff7a8bd (MD5) Previous issue date: 2018-02-26 / Há evidências na literatura de que a permanência dos prematuros em incubadora, com o propósito de garantir sua sobrevida, pode gerar um impacto negativo para o vínculo mãe/filho. Na maioria das vezes a criança está sedada e as mães impossibilitadas do contato tátil e de oferecer cuidados. Há vários estudos de como as mães vivenciam essa situação, mas poucos centram-se no papel da voz materna que, nessas condições, é uma via disponível para o estabelecimento do vínculo com o bebê, fundamental para sua constituição subjetiva. Este estudo teve por objetivo analisar o conteúdo da fala e a voz das mães frente a seu parto e a seu filho prematuro, pacientes de incubadora. Os médicos responsáveis pelo pelos leitos das crianças da pesquisa também foram entrevistados com o intuito de avaliar seu papel na forma como a mãe subjetiva a criança neste contexto. Em até sete dias após a internação da criança na Unidade de Terapia Intensiva neonatal (UTIN), foi realizada uma primeira entrevista, aberta, com mães de prematuros que permaneciam na incubadora. Uma segunda entrevista ocorreu após a alta da incubadora. Os médicos responsáveis pelo leito da criança também foram entrevistados, afim de encontrar possíveis relações do discurso médico com o discurso materno. Observou-se, também, como e o que as mães diziam aos bebês e seus comportamentos quando elas falavam com eles. Os dados foram analisados qualitativamente, à luz da teoria psicanalítica. A característica mais presente nos relatos foi a necessidade de reconstruir a história do nascimento prematuro, de forma minuciosa. Frente à perplexidade da situação, as mães tentavam encadear os acontecimentos, recordando detalhes, organizando sua história e tentando preencher com palavras e números o vazio e a angústia do não-saber. Ao “falar a criança”, as características físicas se sobrepunham a outras peculiaridades subjetivas, denotando dificuldade de simbolização diante do real do corpo da criança. Foi frequente recorrer a termos técnicos e ao uso de significantes que evidenciavam sua condição de fragilidade. Todas as mães relataram “falar com a criança” desde a gestação. Apesar do contato ser mediado por aparelhos e do toque estar praticamente excluído, as mães permaneciam próximas à incubadora, apostavam na importância de sua presença, falando em manhês com seus filhos, falas carregadas de afeto. Para elas, os comportamentos das crianças, assim como as mudanças cardíacas e respiratórias observadas nos aparelhos de monitoração, tinham um propósito e eram interpretados como reação à sua presença e à sua voz. As respostas as alimentavam narcisicamente, retroalimentando um diálogo e devolvendo o lugar roubado pelo nascimento prematuro. Na segunda entrevista, na Unidade de Cuidados Especiais (UCE), a voz e o discurso denotavam que as mães estavam mais tranquilas; as crianças eram incluídas nas entrevistas e nos planos de um futuro próximo. Estar mais longe dos riscos, possivelmente, permitiu algumas elaborações e enunciações caladas pelo trauma da prematuridade. Ter a criança nos braços foi apontado como mágico, apesar de algumas referirem insegurança, sem a proteção da incubadora. Os médicos, sempre presentes na cena de cuidado do recém-nascido prematuro, tinham a preocupação em transmitir o maior número de informações possível, contudo observou-se grande empenho em informar e dificuldade para lidar com questões subjetivas, que a condição da UTIN exigia. Na UCE a equipe incentivava as mães a assumir os cuidados, contudo cuidar não era fácil, apesar de trazer a sensação de ser mais mãe. Os dados apontam para a importância que as mães dão à sua voz no estabelecimento e manutenção do vínculo da díade, mesmo quando separadas da criança pela incubadora, durante um período fundamental da constituição do sujeito. Apesar do ambiente da UTIN não ter sido projetado para favorecer a maternagem, tanto pela formação de pessoal como organização do serviço e isso possa trazer consequências para constituição da subjetividade dos bebês, observou-se um esforço das mães de pressupor ali um sujeito, para além da prematuridade e manter o vínculo com os filhos prematuros, quando ainda permaneciam na incubadora. / There is evidence in the literature of the negative impact that keeping premature babies in incubators - to ensure they will survive - can cause to mother-child bonding. Most of the times, the child is sedated and the mother cannot offer tactile contact or care. There are many studies on how mothers manage this situation, but only a few focus on the mother’s voice, that is, in these conditions, an available way to bonding with the baby, which is essential to their subjective constitution. The present study’s aim was to understand mothers’ perception of premature delivery, their role during the child’s stay in the incubator and their interaction with the babies. In up to seven days after the internment in the Neonatal Intensive Care Unit (NICU), an open interview with mothers of newborns in incubators was held. A second interview took place after the discharge from the incubator. The doctors responsible for each crib were also interviewed in an attempt to find possible correlations between the medical and the maternal speech. It was also observed what mothers told their babies, how they did it and their behavior while talking to them. A qualitative analysis of data was done according to the psychoanalysis theory. The need to rebuild minutely the premature newborn story was the most common feature in the mothers’ report. Facing the perplexity of the situation, mothers tried to connect moments by recalling details, organizing their story and trying to fill up the emptiness and the not-knowing anguish with words and numbers. When talking about the child, physical characteristics superposed other subjective peculiarities, making it difficult to symbolize before the child’s real body. Searching for technical terms and significants that made their fragile condition evident was recurrent. All mothers said that they talked to the child since pregnancy. Although contact is mediated by equipment and touch is basically inexistent, moms kept close to the incubator once they believed their presence was important, talking to their children in mommy talks full of care. For them, the child’s behavior, as well as cardiac or respiratory changes seen in the monitoring, had a purpose and was interpreted as reaction to her presence and her voice. Answers fed them in a narcissist way, empowering some dialogues and giving back the place that was stolen by the premature birth. In the second interview, at the Special Care Unit (SCU), voice and speech showed mothers were more at ease; children were part of the interviews and of near future plans. Being further away from the risks possibly allowed elaboration and enunciation concealed by the trauma of prematurity. Having their children in their arms was pointed out as something magical, although some mothers referred to insecurity without the incubator’s protection. Doctors, always around in the premature newborn scenario, worried about offering as much information as possible, but, despite of the engagement in informing, there was difficulty in dealing with subjective matters, which was an NICU condition. At the SCU, the team encouraged mothers to take over, but taking care was not easy, despite the feeling of being more mom. Data suggest mothers value their voice in stablishing and maintaining the dyad bonding, even when they are apart from the child in the incubator during a critical period for the subject constitution. Although the environment at the NICU was not designed to favor maternity, both because of staff educational background and lack of service organization - and this can pose consequences to the constitution of babies’ subjectivity, the mothers’ effort to presuppose a subject, beyond prematurity was noted, and an effort to keep the bonding to the premature children when they were kept in the incubator.

Trente ans après la mort de Lacan, les conséquences concernant la cure tirées de son enseignement sur les psychoses méritent une révision pour la période 1981-2011. Aujourd’hui, de nombreux analystes lacaniens traitent des patients psychotiques et essayent de rendre compte des effets. Pourquoi la psychanalyse s’avère-t-elle opérante dans l’abord des psychotiques? Bien que les effets de l’abord analytique soient reconnus par les analystes, leur théorisation entraîne des paradoxes comme celui qui soutient qu’il n’y a pas de désir dans les psychoses. Dans la mesure où Lacan a promu une éthique analytique fondée sur la fonction du désir de l’analyste comme ressort du transfert, l’exil du désir psychotique de la théorisation est contradictoire avec l’idée d’une cure possible. Celle-ci risque de se transformer en une thérapeutique. Cette recherche propose de réintroduire le concept de désir dans la théorisation de la cure analytique des psychoses. Tout d’abord, cette thèse s’est révélée nécessaire pour élucider les modifications de la position subjective repérées dans des cas de patients mélancoliques dont la présentation mortifiée initiale a connu une réversion vers la persécution. Le passage d’un désir aboli à un essai d’instituer le désir dans l’Autre exige de considérer que la psychose aussi est une affaire de désir. La question ne serait pas celle de l’absence du désir, sinon celle des modalités de support du désir que chaque patient psychotique pourrait mettre en place. L’abord analytique démontre à ce niveau son efficacité, qui n’est pas toujours garantie car dépendante d’une rencontre entre le psychotique et le désir de l’analyste. / Thirty years after Lacan’s death, the consequences around the cure derived from his teaching on psychosis deserve a review for the period 1981-2011. Today, many Lacanian analysts treat psychotic patients and try to account the effects. Why psychoanalysis appeared to be operative addressing psychotics? Although the effects of the analytical approach are recognized by analysts, their theory leads to paradoxes such as the one which states that there is no desire in the psychoses. Insofar as Lacan has developed an analytical ethic based on the function of the desire of the analyst as the essence of transference, the exclusion of the psychotic desire from the theory is contradicts to the idea of ​​a possible cure. This could turn into a therapeutic treatment. This investigation suggests that the concept of desire should be integrated in the theories concerning the analytic treatment of psychoses. First of all, this hypothesis seems to be necessary to account for changes in the subjective position identified in cases of melancholic patients whose initial mortification had a reversion to persecution. The passage of an abolished desire to a restitution of desire in the Other implies the statement that psychosis is also a matter of desire. The point is not the absence of desire, but the ways that every psychotic subject can implement for support of the desire. The analytical approach demonstrates its effectiveness at this level, but this effectiveness is never guaranteed because it depends always on a meeting of the psychotic with the analyst’sdesire.

Orientador: Gimol Benzaquen Perosa / Resumo: Há evidências na literatura de que a permanência dos prematuros em incubadora, com o propósito de garantir sua sobrevida, pode gerar um impacto negativo para o vínculo mãe/filho. Na maioria das vezes a criança está sedada e as mães impossibilitadas do contato tátil e de oferecer cuidados. Há vários estudos de como as mães vivenciam essa situação, mas poucos centram-se no papel da voz materna que, nessas condições, é uma via disponível para o estabelecimento do vínculo com o bebê, fundamental para sua constituição subjetiva. Este estudo teve por objetivo analisar o conteúdo da fala e a voz das mães frente a seu parto e a seu filho prematuro, pacientes de incubadora. Os médicos responsáveis pelo pelos leitos das crianças da pesquisa também foram entrevistados com o intuito de avaliar seu papel na forma como a mãe subjetiva a criança neste contexto. Em até sete dias após a internação da criança na Unidade de Terapia Intensiva neonatal (UTIN), foi realizada uma primeira entrevista, aberta, com mães de prematuros que permaneciam na incubadora. Uma segunda entrevista ocorreu após a alta da incubadora. Os médicos responsáveis pelo leito da criança também foram entrevistados, afim de encontrar possíveis relações do discurso médico com o discurso materno. Observou-se, também, como e o que as mães diziam aos bebês e seus comportamentos quando elas falavam com eles. Os dados foram analisados qualitativamente, à luz da teoria psicanalítica. A característica mais presente nos relatos foi ... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: There is evidence in the literature of the negative impact that keeping premature babies in incubators - to ensure they will survive - can cause to mother-child bonding. Most of the times, the child is sedated and the mother cannot offer tactile contact or care. There are many studies on how mothers manage this situation, but only a few focus on the mother’s voice, that is, in these conditions, an available way to bonding with the baby, which is essential to their subjective constitution. The present study’s aim was to understand mothers’ perception of premature delivery, their role during the child’s stay in the incubator and their interaction with the babies. In up to seven days after the internment in the Neonatal Intensive Care Unit (NICU), an open interview with mothers of newborns in incubators was held. A second interview took place after the discharge from the incubator. The doctors responsible for each crib were also interviewed in an attempt to find possible correlations between the medical and the maternal speech. It was also observed what mothers told their babies, how they did it and their behavior while talking to them. A qualitative analysis of data was done according to the psychoanalysis theory. The need to rebuild minutely the premature newborn story was the most common feature in the mothers’ report. Facing the perplexity of the situation, mothers tried to connect moments by recalling details, organizing their story and trying to fill up the emptiness and t... (Complete abstract click electronic access below) / Mestre

Lacan, diagnostiquant très tôt le déclin de l’ordre symbolique patriarcal traditionnel,élabore dans les années 70 les outils conceptuels aptes à saisir la dérégulation moderne des jouissances et les nouveaux régimes normatifs qui cherchent à les juguler. L’apport de la psychanalyse au questionnement philosophique sur les normes tient au caractère radicalement hors normes de cette expérience, qui permet de théoriser non seulement les processus de normalisation par l’Autre mais la normativité subjective et son pouvoir subversif.Ce travail vise à démontrer l’irréductible spécificité de la psychanalyse, là où les généalogies foucaldiennes la rabattent sans cesse sur d’autres discours (médical, psychiatrique,familial, juridique, spirituel…).Nous y montrons : 1/ que les thèses structuralistes du Lacan des années 50 qui promeuvent la Loi du Nom-du-Père comme Norme fondatrice ciblaient l’infléchissement normalisant de l’Ego psychology ; 2/ que la psychanalyse, au-delà des normes vitales et sociales, vise au traitement purement singulier et inventif de la jouissance par la lettre ; 3/ qu’elle n’est donc pas une technique clinique catégorisante mais une éthique a-normative ; 4/ que le Lacan des années 70, ayant critiqué en profondeur ses propres axiomes, passe à l’envers de lui-même, via la pluralisation des Noms-du-Père et la généralisation du symptôme ; 5/ que Lacan aboutit à une conception purement immanente des processus normatifs, sans pour autant verser dans l’historicisme ou le relativisme foucaldien. Lacan soutient en effet l’ex-sistence d’un impossible et d’un réel qui trouent le plan des pratiques, dont la seule économie ne suffit pas à l’intelligibilité des normes. / Diagnosing at a very early stage the decline in the traditional symbolic order, Lacan developed in the 1970s the conceptual tools that would be appropriate for grasping the modern deregulation of different forms of enjoyment and the new normative regimes that seek to keep them in check. Psychoanalysis’s contribution to the philosophical enquiry into norms hinges on how such experience lies radically beyond norms, allowing for a theorization not only of the processes of normalization by the Other, but also of subjective and subversive normalcy. This study demonstrates the specific irreducibility of psychoanalysis, where Foucauldian genealogies constantly downscale it to other discourses (medical, psychiatric, familial, legal,spiritual).We show: i. that Lacan’s structural theses of the 1950s promoting the Law of the Nameof-the-Father as a founding Norm, take aim at the normalizing drift of Ego Psychology; ii. that psychoanalysis targets, beyond the norms of life and society, a singular treatment of enjoyment through the letter; iii. that it is not, therefore, a technique that establishes categories, but rather ana-normative ethics; iv. that the Lacan of the 1970s, having offered an in-depth critique of his ownaxioms, proceeded to the nether side of his own teaching via a pluralisation of the Names-of-the-Father and a generalization of the symptom; v., that his thought culminated in a purely immanent conception of normative processes, while steering clear of historicism or Foucauldian relativism.Indeed, Lacan maintains the ex-sistence of an impossible and a real that puncture the plane of practice, whose economy alone is not sufficient for an intelligibility of norms.

L’objectif de cette thèse est de chercher à savoir ce qui, dans la société occidentale actuelle et notamment en France, caractérise nos choix en termes de sexualité aussi bien dans nos comportements intimes que dans notre représentation sociale identitaire. La bisexualité nous semble incarner une nouvelle forme de sexualité qui pose le problème du lien qui existerait entre le sexe – et tous les dispositifs qui le sous-tendent, comme, par exemple l’identité bisexuelle, le militantisme bisexuel ou plus encore la simple pratique de la bisexualité – et les institutions sociales en place actuellement. Notre thèse a pris pour point départ la question de notre liberté sexuelle pour aboutir à l’hypothèse selon laquelle nous nous révélons être les acteurs autant que les victimes d’un pouvoir de la sexualité qui mêle action institutionnelle sur notre sphère privée et résistance de chacun d’entre nous dans l’espace public. Ainsi, la sexualité est prise ici comme un objet où des enjeux politiques se jouent et participent à un mécanisme complexe dont les rouages font interagir des notions multiples : le corps, le désir, la procréation, la parentalité, mais encore le genre, comme jonction de cet ensemble. Si nous avons prioritairement étudié la bisexualité, nous n’avons, dans ce travail, jamais quitté l’analyse critique de l’hétérosexualité et de l’homosexualité – et de l’homoparentalité – dans une société française que nous interrogeons par rapport à la pratique de la sexualité de ses membres. Une enquête de terrain a donc été nécessaire pour comprendre comment les Français considèrent ce lien tout en les interrogeant sur les notions qui sont chères à l’ensemble de notre problématique. Après avoir préalablement travaillé sur les théories psychanalytiques qui concernent la sexualité et les sexualités – notamment les théories freudiennes – notre étude de terrain nous a permis d’aboutir à la thèse selon laquelle l’existence réelle d’une sexualité politique démontre que nous entrons dans une nouvelle ère sexuelle, de nouvelles frontières entre ce qui est privé et ce qui est public naissant. En ce sens, nous sommes peut-être en droit de parler d’une nouvelle révolution sexuelle faisant suite à celle qu’a connu l’Occident dans les années 70, révolution sexuelle où, comme Michel Foucault l’affirmait déjà, la sexualité s’avère aisément démontrer sa puissance socio-politique, jusqu’à pouvoir parler de « monarchie du sexe ». A travers une analyse qui s’appuie sur une étude théorique et une enquête de terrain, cette thèse tente de mieux comprendre ce qui guide nos choix sexuels et affectifs et la façon dont nous gérons nos sentiments amoureux dans une société où les liens qui unissent le discours sexuel et les représentations politiques de cette même sexualité, semblent ambigus. Qu’en est-il, alors, de notre liberté sexuelle ? Plus encore, comment considérer la place nouvelle que les sexualités minoritaires prennent aujourd’hui en France ? La bisexualité est-elle l’incarnation d’une nouvelle révolution de la façon de vivre la sexualité et d’aimer ? / The aim of this thesis is to find out what guides our choices in terms of sexuality, private behaviour, in our social identity representation in western society and more precisely in France. Bisexuality embodies a new form of sexuality that questions the link that may exist between sex (and all the devices that go along with such as bisexual identity, bisexual militancy and the actual practice of bisexuality) and social institutions. Our thesis goes from the question of our sexual freedom all the way up to the hypotheses that we are the stakeholders and the victims at the same time of a power of sexuality that mingles institutional actions in our private sphere and opposition in our public sphere. Therefore sexuality becomes the object of political stakes and the object of a complex mechanism, a kind of machinery that intermingles with a variety of notions : body, desire, procreation, parenthood and gender as a link-up of the whole. While bisexuality being a priority in this study, the critical analysis of heterosexuality, homosexuality and homoparenthood in the french society is transversal, being questioned in relation to the actual practice of sexuality in the french society. A first survey helped us understand how french people look at this link and question the key-ideas wich are essential to our thesis. The psychanalytic theories on sexuality – and sexualities – and specifically the Freudian theories, together with our field survey, shows that we might be at the edge of a new sexual era, presenting new boundaries between the private and the public spheres. This allows us to talk about a new sexual revolution following the one that occured in the Occident in the 1970s. This sexual revolution, as asserted in his time by Michel Foucault, brings to mind the idea of a sexuality that reveals its social and political power and can lead us to speak of a « sexual monarchy ». Through this analysis based on a theoretical study and a field survey, this thesis helps us understand our sexual and emotional choices and the way we handle our love feeling in a society where the links between sexual speeches and their political representations seem to be ambiguous. This leads us to question our sexual freedom. Furthermore, how to consider the new place of sexual minorities in France today ? Is bisexuality the embodiment of a new revolution regarding how we live our sexuality and the way we love each other ?

L’objectif de cette thèse est de chercher à savoir ce qui, dans la société occidentale actuelle et notamment en France, caractérise nos choix en termes de sexualité aussi bien dans nos comportements intimes que dans notre représentation sociale identitaire. La bisexualité nous semble incarner une nouvelle forme de sexualité qui pose le problème du lien qui existerait entre le sexe – et tous les dispositifs qui le sous-tendent, comme, par exemple l’identité bisexuelle, le militantisme bisexuel ou plus encore la simple pratique de la bisexualité – et les institutions sociales en place actuellement. Notre thèse a pris pour point départ la question de notre liberté sexuelle pour aboutir à l’hypothèse selon laquelle nous nous révélons être les acteurs autant que les victimes d’un pouvoir de la sexualité qui mêle action institutionnelle sur notre sphère privée et résistance de chacun d’entre nous dans l’espace public. Ainsi, la sexualité est prise ici comme un objet où des enjeux politiques se jouent et participent à un mécanisme complexe dont les rouages font interagir des notions multiples : le corps, le désir, la procréation, la parentalité, mais encore le genre, comme jonction de cet ensemble. Si nous avons prioritairement étudié la bisexualité, nous n’avons, dans ce travail, jamais quitté l’analyse critique de l’hétérosexualité et de l’homosexualité – et de l’homoparentalité – dans une société française que nous interrogeons par rapport à la pratique de la sexualité de ses membres. Une enquête de terrain a donc été nécessaire pour comprendre comment les Français considèrent ce lien tout en les interrogeant sur les notions qui sont chères à l’ensemble de notre problématique. Après avoir préalablement travaillé sur les théories psychanalytiques qui concernent la sexualité et les sexualités – notamment les théories freudiennes – notre étude de terrain nous a permis d’aboutir à la thèse selon laquelle l’existence réelle d’une sexualité politique démontre que nous entrons dans une nouvelle ère sexuelle, de nouvelles frontières entre ce qui est privé et ce qui est public naissant. En ce sens, nous sommes peut-être en droit de parler d’une nouvelle révolution sexuelle faisant suite à celle qu’a connu l’Occident dans les années 70, révolution sexuelle où, comme Michel Foucault l’affirmait déjà, la sexualité s’avère aisément démontrer sa puissance socio-politique, jusqu’à pouvoir parler de « monarchie du sexe ». A travers une analyse qui s’appuie sur une étude théorique et une enquête de terrain, cette thèse tente de mieux comprendre ce qui guide nos choix sexuels et affectifs et la façon dont nous gérons nos sentiments amoureux dans une société où les liens qui unissent le discours sexuel et les représentations politiques de cette même sexualité, semblent ambigus. Qu’en est-il, alors, de notre liberté sexuelle ? Plus encore, comment considérer la place nouvelle que les sexualités minoritaires prennent aujourd’hui en France ? La bisexualité est-elle l’incarnation d’une nouvelle révolution de la façon de vivre la sexualité et d’aimer ? / The aim of this thesis is to find out what guides our choices in terms of sexuality, private behaviour, in our social identity representation in western society and more precisely in France. Bisexuality embodies a new form of sexuality that questions the link that may exist between sex (and all the devices that go along with such as bisexual identity, bisexual militancy and the actual practice of bisexuality) and social institutions. Our thesis goes from the question of our sexual freedom all the way up to the hypotheses that we are the stakeholders and the victims at the same time of a power of sexuality that mingles institutional actions in our private sphere and opposition in our public sphere. Therefore sexuality becomes the object of political stakes and the object of a complex mechanism, a kind of machinery that intermingles with a variety of notions : body, desire, procreation, parenthood and gender as a link-up of the whole. While bisexuality being a priority in this study, the critical analysis of heterosexuality, homosexuality and homoparenthood in the french society is transversal, being questioned in relation to the actual practice of sexuality in the french society. A first survey helped us understand how french people look at this link and question the key-ideas wich are essential to our thesis. The psychanalytic theories on sexuality – and sexualities – and specifically the Freudian theories, together with our field survey, shows that we might be at the edge of a new sexual era, presenting new boundaries between the private and the public spheres. This allows us to talk about a new sexual revolution following the one that occured in the Occident in the 1970s. This sexual revolution, as asserted in his time by Michel Foucault, brings to mind the idea of a sexuality that reveals its social and political power and can lead us to speak of a « sexual monarchy ». Through this analysis based on a theoretical study and a field survey, this thesis helps us understand our sexual and emotional choices and the way we handle our love feeling in a society where the links between sexual speeches and their political representations seem to be ambiguous. This leads us to question our sexual freedom. Furthermore, how to consider the new place of sexual minorities in France today ? Is bisexuality the embodiment of a new revolution regarding how we live our sexuality and the way we love each other ?

L’objectif de cette thèse est de chercher à savoir ce qui, dans la société occidentale actuelle et notamment en France, caractérise nos choix en termes de sexualité aussi bien dans nos comportements intimes que dans notre représentation sociale identitaire. La bisexualité nous semble incarner une nouvelle forme de sexualité qui pose le problème du lien qui existerait entre le sexe – et tous les dispositifs qui le sous-tendent, comme, par exemple l’identité bisexuelle, le militantisme bisexuel ou plus encore la simple pratique de la bisexualité – et les institutions sociales en place actuellement. Notre thèse a pris pour point départ la question de notre liberté sexuelle pour aboutir à l’hypothèse selon laquelle nous nous révélons être les acteurs autant que les victimes d’un pouvoir de la sexualité qui mêle action institutionnelle sur notre sphère privée et résistance de chacun d’entre nous dans l’espace public. Ainsi, la sexualité est prise ici comme un objet où des enjeux politiques se jouent et participent à un mécanisme complexe dont les rouages font interagir des notions multiples : le corps, le désir, la procréation, la parentalité, mais encore le genre, comme jonction de cet ensemble. Si nous avons prioritairement étudié la bisexualité, nous n’avons, dans ce travail, jamais quitté l’analyse critique de l’hétérosexualité et de l’homosexualité – et de l’homoparentalité – dans une société française que nous interrogeons par rapport à la pratique de la sexualité de ses membres. Une enquête de terrain a donc été nécessaire pour comprendre comment les Français considèrent ce lien tout en les interrogeant sur les notions qui sont chères à l’ensemble de notre problématique. Après avoir préalablement travaillé sur les théories psychanalytiques qui concernent la sexualité et les sexualités – notamment les théories freudiennes – notre étude de terrain nous a permis d’aboutir à la thèse selon laquelle l’existence réelle d’une sexualité politique démontre que nous entrons dans une nouvelle ère sexuelle, de nouvelles frontières entre ce qui est privé et ce qui est public naissant. En ce sens, nous sommes peut-être en droit de parler d’une nouvelle révolution sexuelle faisant suite à celle qu’a connu l’Occident dans les années 70, révolution sexuelle où, comme Michel Foucault l’affirmait déjà, la sexualité s’avère aisément démontrer sa puissance socio-politique, jusqu’à pouvoir parler de « monarchie du sexe ». A travers une analyse qui s’appuie sur une étude théorique et une enquête de terrain, cette thèse tente de mieux comprendre ce qui guide nos choix sexuels et affectifs et la façon dont nous gérons nos sentiments amoureux dans une société où les liens qui unissent le discours sexuel et les représentations politiques de cette même sexualité, semblent ambigus. Qu’en est-il, alors, de notre liberté sexuelle ? Plus encore, comment considérer la place nouvelle que les sexualités minoritaires prennent aujourd’hui en France ? La bisexualité est-elle l’incarnation d’une nouvelle révolution de la façon de vivre la sexualité et d’aimer ? / The aim of this thesis is to find out what guides our choices in terms of sexuality, private behaviour, in our social identity representation in western society and more precisely in France. Bisexuality embodies a new form of sexuality that questions the link that may exist between sex (and all the devices that go along with such as bisexual identity, bisexual militancy and the actual practice of bisexuality) and social institutions. Our thesis goes from the question of our sexual freedom all the way up to the hypotheses that we are the stakeholders and the victims at the same time of a power of sexuality that mingles institutional actions in our private sphere and opposition in our public sphere. Therefore sexuality becomes the object of political stakes and the object of a complex mechanism, a kind of machinery that intermingles with a variety of notions : body, desire, procreation, parenthood and gender as a link-up of the whole. While bisexuality being a priority in this study, the critical analysis of heterosexuality, homosexuality and homoparenthood in the french society is transversal, being questioned in relation to the actual practice of sexuality in the french society. A first survey helped us understand how french people look at this link and question the key-ideas wich are essential to our thesis. The psychanalytic theories on sexuality – and sexualities – and specifically the Freudian theories, together with our field survey, shows that we might be at the edge of a new sexual era, presenting new boundaries between the private and the public spheres. This allows us to talk about a new sexual revolution following the one that occured in the Occident in the 1970s. This sexual revolution, as asserted in his time by Michel Foucault, brings to mind the idea of a sexuality that reveals its social and political power and can lead us to speak of a « sexual monarchy ». Through this analysis based on a theoretical study and a field survey, this thesis helps us understand our sexual and emotional choices and the way we handle our love feeling in a society where the links between sexual speeches and their political representations seem to be ambiguous. This leads us to question our sexual freedom. Furthermore, how to consider the new place of sexual minorities in France today ? Is bisexuality the embodiment of a new revolution regarding how we live our sexuality and the way we love each other ?