This paper will use Sigmund Freud’s essay “The Uncanny” to analyse William Shakespeare’s play Richard III. It will be argued that, although the play predates the ideas of Freud, it makes use of several elements of the uncanny to set the scene or to enhance imagery. With the goal to reveal such aspects of the play, a number of specific topics and ideas will be discussed and examined. The dreams of the play will be interpreted; Richard III is noteworthy for its reliance on dreams to replace the supernatural elements often used by Shakespeare, but the very nature of the dreams calls that into question—as they seem prophetic. The roles of women, and Richard’s own “femininity”, will be examined. While the men dream, women speak curses that, eventually, appear to come true. The doubling of characters, historical events and devices like dreams and curses will also be looked into—all to find the uncanny core of the play’s narrative. A large part of that narrative involves political manoeuvring, and the psychology of Richard as he goes about achieving his goals before conscience causes his downfall. Both will be analysed with the help of close readings, psychological research and comparisons to Niccolò Machiavelli’s ideas. In the end, the full extent of the uncanny impact on the play should be revealed with an explanation of how the individual aspects of the play come together, and how the reversals of Richard makes him seem uncanny both to fellow characters and audiences. Keywords: Richard III; William Shakespeare; history; the uncanny; Sigmund Freud.

Magíster en Psicología, Mención Psicología Clínica Infanto Juvenil / La presente tesis, busca realizar una revisión teórica pormenorizada de 10 textos, a propósito de la distinción de contenidos realizada por Partridge y James Strachey, material que permitió generar un análisis estadístico derivado de aquél trabajo, que recoge el conjunto de menciones directas e indirectas a las nociones de lo infantil y la infancia en la obra freudiana. Los textos citados, concentran la mayor cantidad de referencias-tanto explícita como no explícitamente- a los conceptos de lo infantil y la infancia en la Obra de Sigmund Freud según el ordenamiento y disposición entregados por las Obras Completas del mismo autor, publicadas por Amorrortu Editores. Como objetivo del examen de dicho material, el presente análisis busca relevar los aportes de ambos conceptos a la práctica analítica contemporánea con niños

Le titre de cette thèse, « Lacan et l’American way of life », est une façon d’interroger Jacques Lacan et les États-Unis afin de savoir pourquoi et comment son enseignement fut, pendant si longtemps, de ce côté-là de l’Atlantique, difficilement pris au sérieux dans la clinique. Si la théorisation lacanienne a été tenue à l’écart de la psychanalyse américaine, c’est parce que celle-ci avait d’autres repères. Nous en isolons trois : l’ego psychology, qui domina l’orientation de la psychanalyse américaine à partir des années 1930 ; Wilhelm Reich, le promoteur de la révolution sexuelle ; et les gender studies, pour lesquelles la psychanalyse est une pratique qui doit être abandonnée car trop soumise aux signifiants du patriarcat. Ces trois scansions – ego psychology, Reich, gender studies – sont trois théories du sexuel qui ont marqué les États-Unis, construisant chacune un sens sexuel qui exclut Lacan des enjeux cliniques. C’est ce que cette thèse se propose de démontrer. En commençant avec la réaction de Lacan à l’ego psychology et son retour à Freud, nous continuons vers la fin de l’enseignement de Lacan (à partir des années 1970) qui fonde une clinique orientée par le réel, qui repense la psychanalyse, y compris ce que Lacan avait d’abord affirmé. Le réel – le concept de réel – sera la boussole qui nous permet de déplier cette démonstration. L’œuvre de Lacan, particulièrement ses dernières formulations commentées par Jacques-Alain Miller, porte en elle des issues aux impasses de l’ego psychology et son culte du Moi, de Reich et sa jouissance phallique génitale, et des gender studies empêtrées dans les identifications et leurs contestations de celles-ci / This thesis, “Lacan and the American Way of Life”, examines Jacques Lacan and the United States in order to understand why Lacan’s teachings have had difficulty being taken seriously in American clinical practice. If psychoanalysts in the United States have kept Lacanian theory at a distance, it is perhaps because of the ways American practice has been oriented. We isolate three orientations: ego psychology, which had a strong influence in the United States as early as the 1930’s; Wilhelm Reich, the Viennese psychoanalyst and brilliant student of Freud who emigrated to the US and became known for his Sexual Revolution; and gender studies which considers that psychoanalysis, being overly subjected to patriarchal signifiers, should be abandoned. These movements represent three modalities of sexual theory that have left their mark on America, each bringing a meaning to sexuality in a way that excludes Lacan’s work. We examine these movements from a Lacanian point of view starting with his response to ego psychology (his return to Freud) and continuing with his later teachings (after 1970) that founded a practice oriented by the real – a re-thinking of psychoanalysis. The Lacanian concept of the real will be the compass that guides us through this demonstration. We will see that Lacan’s works, and especially his later formulations as explained by Jacques-Alain Miller, provide a way out of the impasses of ego psychology and its ego cult, of Reich and his genital phallic jouissance, and of gender studies and their entanglement with identity.

Vid hennes barm och under hennes kjortel är en studie om två av religionspsykologins fäder och deras Mariaåskådningar – Sigmund Freud och Carl Gustav Jung. Trots en i övrigt gedigen forskning finns en kunskapslucka om deras Mariagestalt och då särskilt vad gäller Freud. Tanken i denna magisteruppsats är att genom en hermeneutisk metod fylla detta tomrum. Syftet är att utröna Mariagestaltens roll och betydelse i de religiösa dramaturgiernas dilemman. Därtill se vilka lösningar som erbjuds i Freuds och Jungs djuppsykologiska teorier. Resultatet visar att Freud utgår främst från erotikens hemvist vid modersbröstet och autoerotismen. Medan Jung fokuserar på vaginan/livmodern och andlig eros. Det finns därtill en underliggande spänning mellan ett homosexuellt (Freud) och ett heterosexuellt (Jung) tolkningsföreträde. Gemensamt för Freud och Jung är att de inte drar en skarp skiljelinje mellan himmelska, jordiska och psykiska fenomen. I bådas religiösa dramaturgier är Gud en fadersrepresentation och en förövare. Han kommer antingen som en yttre infiltratör (Freud) eller är en inre glömskans sabotör (Jung). Genom årtusenden har Gudinnan hotats av jordiska erövrare (enligt Freud) eller glömts bort av Gud, samhället och den protestantiske mannen (enligt Jung). Hon återuppstår emellertid alltid i en ny skepnad. Och det är Maria. Hon får rollen som en sammanbindande kraft och tillskrivs att ha allt det som Gud saknar.

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James Thurber, along with others who wrote for The New Yorker magazine, developed the 'little man' comic figure. The little man as a central character was a shift from earlier nineteenth-century traditions in humor. This twentieth-century protagonist was a comic antihero whose function was to create sympathy rather than scorn and bring into question the values and behaviors of society rather than affirm them, as earlier comic figures did. The little man was urban, inept, frustrated, childlike, suspicious, and stubborn. His female counterpart was often a foil: confident and controlling enough to highlight his most pitiable and funniest features. Contradictory gender roles and stereotypes are essential to Thurber's humor. This thesis thus reads Thurber's work as critical of gender roles. Thurber's humor demonstrates that expectations for men and women to be socially masculine and feminine are often incongruous with their capabilities and natures. Often his work is funny because of the way it portrays gender as performance and as expectations imposed upon people instead of as inherent qualities in men and women. These roles create conflicted characters as well as conflict between the characters that Thurber draws in his stories, often a quarreling husband and wife. Also characteristic in Thurber's humor is the element of neurosis. Thurber often played with the vernacular concepts of neurosis, and he capitalized on public obsession with Freudian psychology with his satires and with fiction and essays about various anxieties and daydreaming. Neurosis works well as comic material because it also catalyzes the battle of the sexes. To support my interpretation of Thurber as a critic of societal gender roles, Freud's book The Joke and Its Relation to the Unconscious is useful at illuminating a deeper 'tendency' in Thurber's humor. Thurber is often thought of as a misogynist, for his personal behavior and for his unflattering literary portrayal of women as unimaginative nags. This thesis also examines the complexities and developments of Thurber's attitudes toward women. Most importantly for Thurber, his little man figure and the battle of the sexes was a way to express the importance and power of the liberated human imagination.

In her 1895 novel, Professor Hieronimus, Amalie Skram describes the struggle of Else Kant, a young mother and artist, against a tyrannical and apparently unfeeling doctor who keeps her at a Copenhagen asylum for more than a month against her will. Else feels terrorized by the constant surveillance to which she is subjected. This voyeuristic tendency in psychiatry is not only a reflection of Amalie Skram's own experience at a Copenhagen asylum, but is also indicative of a new psychiatric epistemology that understood visual observation as the key to ascertaining objective truth. Skram's novel is thus read against the backdrop of Jean-Martin Charcot's intensely visual treatment practices at the Salpêtrière hospital in Paris, with a specific focus on the photographs of hysterical women Charcot commissioned and published. This voyeuristic/exhibitionistic dynamic between doctor and patient is also cast in semiotic terms, showing how arguments made as early as Lessing's Laokoon provide a useful way of understanding the essential differences between verbal and visual art, and for understanding the tensions between doctor and the patient. W.J.T. Mitchell's notion of "ekphrastic fear" proves a useful concept for demonstrating how anxieties about the breaking down of the strict boundaries between visual and verbal art correspond neatly to similar anxieties that the doctor had about the transgressive potential of a patient who takes up language and describes her condition. These tensions between word and image also highlight the particular historical context in which Skram's novel appeared. Professor Hieronimus was published the same year as Freud and Breuer's Studies on Hysteria, which many consider the founding document of Freudian psychoanalysis. Although writing for completely different audiences, both Freud and Skram argue for the value of the patient's verbal utterances at a time when the patient was seen as little more than a visual specimen whose disorders could only be accurately ascertained by the acute vision of a doctor. In his promotion of the "talking cure," Freud diverged sharply with his mentor, Charcot, and this turning point in psychiatric history from a visual to a verbal epistemological model highlights the timeliness and importance of Skram's novel.

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This thesis argues for a new theory of medical humanities practice and research, known as Mind Interface Theory. It begins with the claim that Sigmund Freud expanded medical metaphysics considerably in "A General Introduction to Psychoanalysis," and that this expansion affords the possibility of thinking of the mind as a user interface. Capitalizing on this affordance, the work then introduces mind interface theory as one possible imagining of Freud's metaphysical system, separate from his well-known theory, psychoanalysis. More specifically, it uses his discussion of dreamwork to reveal reprocessing as mind interface's mechanism of healing, before utilizing this reprocessing principle to orient the medical humanities' research, providing a theoretical framework for increased collaboration between humanists and physicians and a foundation for two distinct modes of activist scholarship: product-based and process-based. / Master of Arts / This thesis participates in medical humanities scholarship by advocating for a specific theory of the field that stems from a reading of Sigmund Freud’s Introduction to Psychoanalysis, a brief series of lectures which were written down for public consumption. Instead of using psychoanalysis itself to form a theory of the medical humanities, my work abstracts the broader suppositions on which psychoanalytic interpretation is rooted. This broader framework I call Freud’s medical metaphysics and define as the assumptions about causation and disease which form the basis for his philosophy of medical treatment. In making this distinction, I can more ably build my own theory of a mind interface on the fact that the basic structure of the metaphysics advocated in the lectures implies a vision of the mind that can be likened to a modern user interface. Through conceiving of the mind in terms of a user interface, I use mind interface theory to frame treatment in such a way as to promote a humanist theory of healing. The purport of the method is that humanists can assist patients through helping them utilize signs, language, and symbols to reprocess their experience. The advocation of this method is then applied to current threads in medical humanities scholarship to suggest that efforts in the field would be best served if they were directed towards studying the artifacts of patient populations for narrative and rhetorical strategies which were effective with coping with a specific illness and fostering an environment where patients are encouraged to produce such artifacts.

Diante da explicação freudiana para o fenômeno da compulsão à repetição através da tese da pulsão de morte concebida enquanto retorno ao estado inorgânico, formula-se a seguinte questão: seria possível, por um lado, recusar a explicação freudiana pautada em seu biologismo mítico e, por outro lado, aceitar a tese de que a pulsão de morte seja uma força de desligamento? Para responder a essa pergunta encontramos um vasto material na obra publicada por André Green ao longo de sua carreira de mais de quarenta anos sob a rubrica trabalho da pulsão de morte, mais tarde, substituída por trabalho do negativo. Este texto tem como objetivo sistematizar a leitura e os aportes de Green à teoria das pulsões freudiana, sobretudo em relação ao segundo dualismo pulsional. Ele se divide em duas partes. Na primeira, destaca-se a análise de Green sobre as relações entre a pulsão de morte e a teoria do narcisismo na obra freudiana; na segunda, sua crítica em relação ao solipsismo freudiano e a necessidade de sua superação através das teorizações contemporâneas em torno às noções de objeto e de espaço potencial. Estas são complementadas por uma teoria da temporalidade do psiquismo. O trabalho defende a tese de que Green aceita o conceito freudiano de pulsão de morte enquanto força de desligamento, mas recusa o biologismo mítico subjacente à ideia do retorno ao estado inorgânico. Além disso, se Green concorda com a explicação freudiana para a pulsão de morte enquanto força de desligamento expressada no narcisismo negativo , ele se recusa a conceber que o processo de desligamento possa se instaurar de maneira espontânea ou automática. Para ele, este processo deve ser pensado mediante a articulação do funcionamento pulsional e da reposta do objeto que, neste caso, falha no estabelecimento do princípio do prazer; em outras palavras, o fracasso na instalação da espera institui a compulsão à des-fazer e des-ligar. De tal modo, a compulsão à repetição mortífera, ao contrário de repetir o desejo inconsciente e, portanto, estar referida à intemporalidade do inconsciente e à lógica da esperança é, na verdade, um anti-tempo. Nesse sentido, presente, passado e futuro ficam reduzidos ao instante da descarga completa de toda tensão, impossibilitando qualquer projeto. Dado o anterior, resulta que as teorizações de Green em relação ao trabalho do negativo, ainda que avessas à tese freudiana do retorno ao estado inorgânico, aceitam, não obstante, a tese da pulsão de morte enquanto processo de desligamento desde que esta seja pensada através da articulação das dimensões intrapsíquica e intersubjetiva. Isso implica pensar na resposta do objeto e fazê-lo responsável pelo malogro na instalação da heterocronia no psiquismo. 8 Conclui-se que a obra de Green oferece uma alternativa original ao biologismo mítico para a explicação da pulsão de morte / Given the Freudian explanation for the phenomenon of compulsion to repeat based on the death drives thesis, conceived as a return to the inorganic state, one formulates the following question: would it be possible, on the one hand, to refuse the Freudian explanation guided by its mythical biologism, and on the other hand accept the thesis that the death drive is a disengagement force? To answer this question we find a vast amount of material on the work published by André Green throughout his career of more than forty years under the title \"work of the death drive\", later renamed \"work of the negative\". This thesis aims to systematize Greens reading and contributions to the Freudian drive theory, especially regarding the second drive dualism. It is divided into two parts. The first one is Green\'s analysis of the relationship between death drive and theory of narcissism on Freud\'s work; the second one is about his criticism of Freud\'s solipsism and the need to its overcome through contemporary theories around the notions of object and potential space. These will be complemented by a theory of the temporality of the psyche. The present work supports the thesis that Green accepts the Freudian concept of death drive as a disengagement force, but refuses the mythical biologism subjacent to the return to the inorganic states idea. Furthermore, if Green agrees with the Freudian explanation of the death drive as a disengagement force expressed in the negative narcissism he will refuse to conceive that the disengagement process will be established spontaneously or automatically. To him, this process should be thought through the articulation of instintual functioning and the objects response that in this case fails in establishing the principle of pleasure; in other words, the failure of the waiting installation establishes the compulsion to disengage and to disconnect. Insomuch, the deadly compulsion to repeat, instead of repeating the unconscious desire and therefore be referred to the intemporality of the unconscious and to the logic of hope is actually an anti-time. In this sense, present, past and future are reduced to the instant of total discharge of all tension, precluding any project. Given the above it follows that Greens theorization regarding the work of the negative, though averse to the Freudian thesis of the return to the inorganic state, accept however the thesis of death drive as a shutdown process provided that this is thought through the articulation of the intrapsychic and intersubjective dimensions. This implies thinking of the objects response and make it responsible for the failure in the installation of heterochrony in the psyche. It concludes that the work of Green offers an original alternative to the mythical biologism regarding the explanation of the death drive