La formación del homo sacer peruano: violencia sistémica en cuatro relatos sobre el Perú contemporáneo (The Formation of the Peruvian Homo Sacer: Systemic Violence in Four Narrative Texts About Contemporary Peru) applies the theory of Jacques Lacan about the orders of the Symbolic, the Imaginary, and the Real to analyze the phenomenon of violence as portrayed in: Candela quema luceros (1989), De amor y de guerra (2004), Chungui: violencia y trazos de memoria (2005), and La niña de nuestros ojos (2010). Through a Lacanian analysis of these four texts my investigation reveals the mechanisms of how imaginary violence is sustained by real violence and, principally, by symbolic violence in the context of Peru of the 1980s and 1990s. Of crucial importance is the incorporation of Lacan's theory of the superego and lamella to argue that these narrators shed light upon the processes of the formation of the Peruvian homo sacer, a life deprived of any value. I argue that it is only with the consolidation of the homo sacer was possible to kill with total impunity 70,000 Peruvians.

L’hyperactivité du DSM est un dispositif anthropologique qui capture l’agitation de l’enfance pour naturaliser un effet de norme. Il s’agira dans un premier temps de démontrer le peu de scientificité du DSM et de la psychiatrie biologique dont il est l’instrument. L’hyperactivité est à ce propos paradigmatique ; son absence de consistance clinique en démontre la portée idéologique. La société, sous sa forme d’organisation néolibérale, tente de domestiquer l’humain à travers une normativité implacable ; la liberté de l’individu est réduite à celle d’un consentement à la norme. L’école, depuis qu’elle est obligatoire, est un des lieux stratégiques de normalisation des subjectivités. Quelles sont les caractéristiques de l’école qui relaie l’idéologie néolibérale ? Cette école est devenue école des performances ; elle produit des dispositifs pédagogiques soumis à l’idéologie de l’évaluation. Ce qui est visé là n’est plus un savoir à situer dans sa dimension sociale, mais la production de compétences/aptitudes individuelles. Ces nouveaux dispositifs pédagogiques opèrent un forçage sur la subjectivité des enfants en mécanisant le rapport au savoir. A ce forçage répond une protestation du sujet, qui peut engager le corps dans une agitation. Psychiatrie biologique et école des performances se connectent de nos jours via le paradigme du handicap, qui unifie ces deux champs, pour capter cette agitation dans les filets de l’hyperactivité. L’Autre que fait consister les dispositifs néolibéraux a un effet dé subjectivant ; il empêche le sujet de s’appuyer sur un symptôme pour trouver un appui dans la structure. Cet Autre projette le sujet du côté de la pulsion au point de ne pas pouvoir la traiter par l’opération de déchiffrement du savoir inconscient. L’agitation de l’enfant serait ainsi à situer entre symptôme et acting out. Mais reste toujours, via le transfert, à interroger la part du sujet qui est là convoqué dans son rapport à l’Autre et à la jouissance. / DSM hyperactivity is an anthropological device in so much that it captures the agitation of childhood in order to naturalize a normative effect. Hyperactivity is in this respect a paradigm of the scientisme of biological psychiatry of which DSM is the tool ; the absence of clinical substance is a testament to its ideological range. Society in its neo-liberal form has a tendency to domesticate humankind through implacable normality in which individual freedoms are reduced to normative consent. Since becoming mandatory, primary school has been one of the strategic sites of the normalisation of individual subjectivities. What are the distinctive features found in schooling that serve neo-liberal ideology ? Schooling has become the school of performances. It produces pedagogical devices subject to the ideology of evaluation. The target is no longer knowledge to be situated in a social dimension, but rather the production of individual skills and aptitudes. These new pedagogical devices force down on the subjectivity of children by making the link to knowledge a mechanical one. Such pressure meets with the subject’s protestation, which can lead to physical agitation. Today, biological psychiatry and performance led schooling connect through the paradigm of handicap, uniting the two fields and capturing agitation in the net of hyperactivity. The Other as the embodiment of neo-liberal devices has an effect on subjectivity : the subject can no longer gain support from a symptom in order to find his or her balance in the structure. Agitation in the child could therefore be situated between symptom and acting out. Nevertheless, there remains the ability to examine through transfer the part of the subject thus summoned in relation to the big Other and to jouissance.

The goal of the thesis is to analyze the contemporary form of ideology through the work of Slavoj Žižek. It aims to answer the question - resulting from the widespread notion of the end of ideology - what do people believe in nowadays. In other words, what do we follow or what do we respect if it is said that we do not believe in anything? The collapse of the communist project in the Eastern bloc brought a period of distrust towards grand narratives and utopian projects. In addition, the widespread form of ideology, which currently has been liberal democracy, allows each individual to choose their own way of life and among a wide range of parties with different political orientations. The answers to the critical analysis of this assumption and the current form of ideology are found in the work of Slavoj Žižek, who has been dealing with these questions since the end of the Cold War. The first part of the thesis presents the Marxist tradition of critique of ideology - its forms and observations it brought into this area. The second part deals with Žižek's contribution to the topics while clarifying the concepts of the Symbolic and the Big Other, representing the current forms of the unconscious and practiced collective activity. The influence of the dominant form of ideology on the population and...

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Ni réquisitoire ni plaidoyer pour la vengeance, la présente recherche part d’une butée dans la clinique : la parole de vengeance entendue dans le cadre thérapeutique. Redécouvrant que son traitement fait acte de civilisation, nous montrons qu’elle est avant tout un enjeu de structure sur le plan psychique permettant de nouer les registres de l’imaginaire et du symbolique. L’élaboration théorique ici construite est confrontée à une clinique analysée jusque dans ses ressorts transférentiels, là où, encore, la vengeance peut ne pas être absente. La parole de vengeance, dans le cadre clinique, engage le sujet dans le temps et dans son rapport à l’Autre. L’entendre, c’est permettre une régénération de l’ordre social et symbolique. Et en ce domaine, les enjeux dans la postmodernité sont d’importance ! / This reseach project is neither an indictment nor a means of defending acts of vengeance, but rather the result of a problem in clinical practice: what to do about the words, even threats of vengeance heard in the context of therapy. Byrediscovering psychological treatment as a civilised response, we aim to show that what is at stake is above all the way the psyche is structured so as to permit the patient to come into contact with the domain of the imaginary and the symbolic. Thetheoretical framework we elaborate here is obliged to confront a clinical practice, where all motivations for transference are analysed in depth and where, yet again, the desire for vengeance may well be present. Words or threats of vengeance, in the clinical context, commit the patient to a longterm process and to a certain relationship to the big Other. Hearing this enables the social and symbolic order to be reborn. And this is where our postmodern categories of thought have an important role to play!