Submitted by Nadir Basilio (nadirsb@uninove.br) on 2018-01-24T20:10:40Z No. of bitstreams: 1 Joel Santos de Abreu.pdf: 1629144 bytes, checksum: a4cd3a9bd64f9256947ec337fdc873d5 (MD5) / Made available in DSpace on 2018-01-24T20:10:40Z (GMT). No. of bitstreams: 1 Joel Santos de Abreu.pdf: 1629144 bytes, checksum: a4cd3a9bd64f9256947ec337fdc873d5 (MD5) Previous issue date: 2017-09-25 / The objective of study in this dissertation is aimed to understand the affectivity in regards to the complex perspective of Edgar Morin and the psychoanalysis of Sigmund Freud. We have listed the specific objective as the following: to analyze the influences of affectivity in education. The following questions have been addressed: What are the contributions of Morin and Freud to the concept of affectivity? What are the influences of the use of affectivty in education? The nature of this research focuses on the bibliography and scholarly works of Morin and Freud. In the course of the research, it has been noted that the phenomena of affectivity are varied, constant and unavoidable. They permeate the entire life of any individual. In interpersonal relationships, their manifestations and influences are intense. Especially when they involve children and adolsecents, who are extremely vulnerable, because they are in the midst of forming their own character. Affectivity is positive when it is in the sphere of emotions of subjective well-being, and it can be of great contribution to the performance of the educator in the classroom through the processes of tachinha and learning. However, when affectivity is negative, it can lead to conflicts within a group, which can be very detrimental to the group’s goals. Interpersonal relationships are charged with antagonistic influences within them, which involve the defense mechanisms that are universal to every individual. Often times, teachers can unconsciosuly influence their students in a very negative way. Therefore, in the field of education, the search for knowledge in regards to the functioning of the human mind by the teacher can be of great benefit. The educator who invests in the pursuit of this type of knowledge, with no doubt, has the plausible attempt to be successful in his or her pedagogical practice. / Esta disertación tuvo como objeto del estudio la afectividad de la perspectiva del pensamiento complejo de Edgar Morin y del psicoanálisis de Sigmund Freud. Como objetivo específico, elencamos lo siguiente: analizar las influencias de la afectividad en la educación. Las siguientes preguntas fueron dirigidas: ¿Cuáles son las contribuciones de Morin y Freud sobre la afectividad? ¿Cuáles son las influencias de esa función psíquica en la educación? Se trata de una investigación de naturaleza bibliográfica pautada en diferentes obras de estos dos autores. En el transcurso de la investigación, se percibió que, los fenómenos afectivos son variados, constantes e inevitables. Permanece en la vida entera de cualquier individuo. En las relaciones interpersonales sus manifestaciones e influencias son mucho más intensas. Principalmente, cuando involucra a niños y jóvenes por seren extremadamente vulnerables, por estar en plena fase de formación de carácter. La afectividad cuando es positiva, por encontrarse en la esfera de las emociones de bienestar subjetivo, puede ser de gran contribución para el desempeño del educador en el aula, en el proceso de enseñanza y aprendizaje. Cuando, sin embargo, negativa, su tendencia es de causar conflictos de consecuencias muy perjudiciales a los objetivos de un grupo. Las relaciones interpersonales son cargadas de influencias antagónicas entre sí, que constituyen el universo psíquico de todas las personas. A menudo, inconscientemente, los profesores pueden influenciar a sus alumnos de manera bastante negativa. Por lo tanto, en la educación, la búsqueda de conocimientos sobre el funcionamiento de la mente humana por parte del docente, podrá ser de gran beneficio. El educador que invierte en la búsqueda de ese conocimiento, sin duda, tiene el plausible intento de tener éxito en su práctica pedagógica. / Esta dissertação teve como objeto de estudo a afetividade sob a perspectiva do pensamento complexo de Edgar Morin e da psicanálise de Sigmund Freud. Como objetivo específico elencamos o seguinte: analisar as influências da afetividade na educação. Orientaram a pesquisa as seguintes questões: Quais as contribuições de Morin e Freud a respeito da afetividade? Quais as influências dessa função psíquica na educação? Tratou-se de uma pesquisa de natureza bibliográfica pautada em diferentes obras desses dois autores. No decorrer da pesquisa, percebeu-se que, os fenômenos afetivos são variados, constantes e inevitáveis. Permeiam a vida inteira de qualquer indivíduo. Nos relacionamentos interpessoais suas manifestações e influências são bem mais intensas. Principalmente, quando envolvem crianças e jovens por serem extremamente vulneráveis, por estarem em plena fase de formação de caráter. A afetividade quando positiva, por se encontrar na esfera das emoções de bem-estar subjetivo, pode ser de grande contribuição para o desempenho do educador em sala de aula, no processo de ensino e de aprendizagem. Quando, porém, negativa, sua tendência é causar conflitos de consequências muito prejudiciais aos objetivos de um grupo. As relações interpessoais são carregadas de influências antagônicas entre si, que constituem o universo psíquico de todas as pessoas. Muitas vezes, inconscientemente, os professores podem influenciar seus alunos de maneira bastante negativa. Portanto, na educação, a busca de conhecimentos sobre o funcionamento da mente humana por parte do docente, poderá ser de grande benefício. O educador que investe na busca desse saber, sem dúvida, tem o plausível intento de ser bem-sucedido em sua prática pedagógica.

My thesis is an introduction to Lacanian Psychoanalysis--and assumes all of the connotations of the word "introduction". I have tried to make it as clear and simple as possible, constantly reiterating each point in hopes that the reader will find some sort of conceptual handle in which to gain access to Lacan's world. This thesis begins with an attempt to situate the Lacanian project in its historical and theoretical context. I proffer the contributing factors that led Lacan to initiate his Seminar followed by the theoretical tasks he wished to accomplish therein. I then transition into a discussion dealing with the underlying mechanisms of language that form Jacques Lacan's specific strand of psychoanalysis.With Lacan's understanding of the functioning of the signifier in place I shift into a topological discussion of the individual symbolic concepts crucial to an understanding of the nature of Lacanian psychoanalysis. Throughout this discussion I endeavor to show how the concepts interrelate and influence the formation of all the parts of the nascent amorphous theoretical whole; all the while drawing on examples from popular culture in order to illustrate these concepts to the non-specialized reader.In the third and final section of the thesis I discuss how these concepts are manifest in the psychoanalytic practice--the actually existing analytic session. I venture a guess at how these concepts effect the work of the analyst and the analysand in order to suggest an explanation of what the terminus of analysis looks like.

The theoretical thesis, which aims to find and compare different conceptions and interpretation of the life of Johann Wolfgang von Goethe. The interest of this thesis is centered on the interpretation of Goethe's relationship with his sister. Interpretation of the relationship of Goethe and his sister is based on two approaches, the psychoanalytic and historical approach. Psychoanalytic approach is represented by Sigmund Freud and Kurt Eissler, who offer interpretations of some aspects of the relationship of Goethe with his sister. Historical approach is represented by Richard Friedenthal and Astrid Seele. They submit biographical context of the poets life and also point to his relationship with his sister. On the basis of these sources are data analyzed within psychoanalytic theory. To explain Goethe's relationship with his sister is thinking about the form of their incestuous sibling relationship or oedipus complex.

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.

Thesis advisor: Robin Lydenberg / The figure of Sigmund Freud haunts the modern consciousness, but popular culture too often reduces Freud to a simplistic set of concepts or a figure of fun. The popular image of Freud is a reduction, a caricature – a fiction. The fictionalization of Freud is hardly a new development, however: the first person to fictionalize Freud was Freud himself. In writings such as The Interpretation of Dreams and the Dora case, Freud tells his own story, as well as the stories of his developing theory of psychoanalysis and his patient Ida Bauer. Writers like Hélène Cixous continue in Freud's own tradition as they probe Freud's unconscious mind and challenge his public persona, creating a portrait of Freud that is not a reductive caricature, but a thoughtful meditation on his personality and ideas. The following paper examines the ways that telling Freud's story can be meaningful and fruitful. Exploring the fictionalization of Freud suggests that any attempt to turn a real person into a text is in some sense a fictionalization and that this process is an essential part of the way that human beings understand others and the self. / Thesis (BA) — Boston College, 2005. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: English. / Discipline: College Honors Program.

Relata 11 atendimentos de pacientes psicossomaticos do ambulatorio da fm de sao jose rio preto-sp. Discute o significado dos relatos para a configuracao de uma proposta de investigacao psicanalitica dos fenomenos psicossomaticos. A partir da demanda e da necessidade de promover adequacao entre a forma de escuta preconizada pela psicanalise, e as condicoes proprias desse atendimento institucional, inicia uma pratica clinica que procura caracterizar, no que ela tem de proprio e de heuristico. Localiza o problema implicito a psicossomatica, a interacao corpo-mente, interseccao de diversos saberes e campo fronteirico entre a psicanalise e a medicina assinalando contradicoes e dificuldades. Apresenta um relato da historia da medicina, dos primordios ate o seculo xix, quando a histeria e seus enigmas tornam-se ponto de partida para um novo saber. Descreve o surgimento da psicanalise, apresentando os principais pontos da teoria psicanalitica relevantes para a compreensao da formacao dos sintomas e da somatizacao. Propoe uma divisao entre a medicina psicossomatica e a psicossomatica psicanalitica. Enfim, apresenta 3 pontos para o balizamento da proposta: a consideracao do sintoma psicossomatico como um hieroglifo, o modelo da faixa de moebius como representacao apropriada para a interacao corpo-mente, e o ato psicanalitico como definidor da natureza da intervencao psicossomatica / The present work has emerged from the questions arisen at the clinicai treatment of patients who look for the Service of the Medicai College of São José do Rio Preto, São Paulo, Brazil, in order to get the relief to their psychosomatic sufferings. From their demand and the need to promote an adequacy between the way of \"listening\" recommended by the Psychoanalysis and the own conditions of the institutionai service, a clinicai service, which we try to characterize here with its own and heuristic aspects, has begun. We have started by the location of the problem implicit in Psychosomatics, the mind-body interaction, in the intersection of several knowledges and borderline field between the Psychoanaiysis and Medicine. We have marked some of the contradictions present in this field and the difficulties of their characterization. Then we have proceeded to a report of the History of Medicine since its origins concerning healing through the 19th century when, with the adoption of the Cartesian dichotomy between mind-body and new medicai paradigms, the Hysteria and its enigmas became the starting point for a new knowledge. We described the appearence of Psychoanaiysis showing the main points of the psychoanalytic theory relevant to the understanding of the formation of symptoms and somatization. We propposed a division into two branches derived from the impact of the Psychoanaiysis on the heaiing techniques: the Psychosomatic Medicine and the Psychoanaiytic Psychosomatics, having collected their respective contributions. Thus we presented this paper which should be considered the minute of the foundation ofPsychosomatics. We propposed that in Georg Groddeck\'s work one may find the basis of a psychoanaiytic practice towards these patients. We have condensed and worked his best book, The Book of the It. Next, we presented the parameters of a Psychosomatic Practice inspired by this perspective. We have reporteded eleven cases of psychosomatic patients seen at the Service, and we have discussed what they mean when working out a proposal of a psychoanalytic investigation of the psychosomatic phenomena. Finally we presented three parameters for the delimitation of this proposal: the consideration of the psychosomatic symptom as a hieroglyph, the model of the Moebius\' Band as a proper representation of the mind-body interaction, and the psychoanalytic act as a nature-defining act of the psychosomatic intervention

Thesis (Ph.D.)--Boston University / This dissertation attempts to investigate the psychological nature of the conscience in Freudian theory and evaluate it in the light of certain neo-Freudian and non-Freudian findings. Special attention is given to the original work of Sigmund Freud and particular emphasis is placed on his concept of the super-ego, In psychological literature conscience is generally referred to as the super-ego. For Freud, the super-ego comes into being through the psychic processes of repression, identification and introjection. Its central task is that of playing the role within the personality once occupied by the parental or other authorities. The super-ego tends to accent the harshness, severity and restrictiveness of the parents far more than their love and kindness. Other Freudians, notably Bergler, Flugel, Klein and Jones expand Freud's early theories of conscience as a stern and punitive tendency in personality. They see the ideal self-image as of little value and rooted in unrealistic expectations [TRUNCATED]

Lacan fait de Socrate l’antécédent historique du psychanalyste. Dans son séminaire sur le transfert, il prend appui sur le Banquet de Platon pour démontrer comment Socrate opère une manœuvre digne d’un analyste : quand Alcibiade lui déclare son amour, il le renvoie à Agathon. On peut ainsi dire que l’«interprétation» de Socrate lui dévoile le véritable objet de son désir, en lui prouvant aussi qu’il faut être trois pour aimer : telle serait l’éthique socratique, qui devancerait Freud quand ce dernier formule que «l’exemple est la chose même». Mais ce dialogue de Platon nous intéresse aussi parce qu’il met en relief ce que Lacan appelle la «métaphore de l’amour», à savoir le renversement à travers lequel l’aimé, celui qui se trouve être le centre et l’objet du désir des autres, devient aimant, manifestant ainsi un manque et abandonnant du coup sa position confortable. Ainsi, Lacan se sert de Platon pour comprendre la manière dont opère la psychanalyse : dans toute analyse digne de ce nom s’opère un renversement, une permutation de places, qui permet au sujet de se tourner vers l’inconscient, vers le désir de l’Autre. On peut en dire plus : il n’y a pas d’inconscient à proprement parler avant que ce changement de places énonciatives ne se produise. / Lacan makes Socrate the historical antecedent of the psychoanalyst. In his seminar about the transfer, he bases on Plato's Symposium to demonstrate how Socrate makes a maneuver worthy of an analyst: when Alcibiade declares his love to him, he send him back to Agathon. Thus, we can say that the "interpretation" of Socrates reveals the true object of Alcibiade's desire, proving to him that it takes three to love: such is the Socratic ethics. But Plato's dialogue is also interesting as it highlights what Lacan calls the "metaphor of love", namely the reversal through which the loved one, which is the center and the object of the other's desire, becomes the lover, expressing a lack and abandoning his comfortable position. Thus, Lacan uses Plato to understand how the psychoanalysis operates: in any analysis worthy of the name is effected a reversal, a permutation of places, which allows the subject to turn to the unconscious, to the desire of the Other. We can say more: there is no unconscious strictly speaking before a change of enunciative places occurs.

A ética na educação: uma perspectiva psicanalítica é uma pesquisa teórica que pretende constituir um espaço de discussão entre psicanálise e educação no que diz respeito ao campo da ética, apresentando o que estes campos trazem de argumentação para sua ética. O diálogo entre estes saberes distintos é inspirado no horizonte da hermenêutica filosófica, já que a mesma, em sua base epistemológica, propicia condições para realizar tal intento. Tendo em vista que nossa realidade é marcada por fatos como a pluralidade das ações valorativas, a fragmentação dos sentidos frente a queda dos ideais e, conseqüentemente, a exacerbação do individualismo e do narcisismo que, de uma maneira ampla e específica, atinge a ação educativa é que trazemos a discussão sobre a ética na psicanálise, no sentido de contribuir para um alargamento da reflexão ética no campo da educação. Nosso referencial teórico parte da psicanálise freudo-lacaniana, centrando-se em dois grandes teóricos: Sigmund Freud e Jacques Lacan. Fizemos uso da hermenêutica filosófica de Gadamer como pano de fundo na pesquisa justamente por colocar a linguagem como solo, ou seja, que só pensamos dentro e a partir da linguagem, e que se relacionar com o mundo significa ter linguagem. A psicanálise, com a descoberta do inconsciente e sua aposta no desejo, permite uma articulação do estatuto do objeto que se caracteriza de uma forma distinta de outros saberes. A especificidade deste objeto está em retrair-se a qualquer objetivação exatamente por se tratar do objeto causa de desejo. Ao apontar para a questão do desejo no direcionamento na ação humana e seu correlato à falta produz-se uma abertura, não sem conseqüências na reflexão ética sobre a educação, já que esta tem nas suas bases a intenção de abrir possibilidades para o pensar e refletir sobre a problemática da formação.

Relata 11 atendimentos de pacientes psicossomaticos do ambulatorio da fm de sao jose rio preto-sp. Discute o significado dos relatos para a configuracao de uma proposta de investigacao psicanalitica dos fenomenos psicossomaticos. A partir da demanda e da necessidade de promover adequacao entre a forma de escuta preconizada pela psicanalise, e as condicoes proprias desse atendimento institucional, inicia uma pratica clinica que procura caracterizar, no que ela tem de proprio e de heuristico. Localiza o problema implicito a psicossomatica, a interacao corpo-mente, interseccao de diversos saberes e campo fronteirico entre a psicanalise e a medicina assinalando contradicoes e dificuldades. Apresenta um relato da historia da medicina, dos primordios ate o seculo xix, quando a histeria e seus enigmas tornam-se ponto de partida para um novo saber. Descreve o surgimento da psicanalise, apresentando os principais pontos da teoria psicanalitica relevantes para a compreensao da formacao dos sintomas e da somatizacao. Propoe uma divisao entre a medicina psicossomatica e a psicossomatica psicanalitica. Enfim, apresenta 3 pontos para o balizamento da proposta: a consideracao do sintoma psicossomatico como um hieroglifo, o modelo da faixa de moebius como representacao apropriada para a interacao corpo-mente, e o ato psicanalitico como definidor da natureza da intervencao psicossomatica / The present work has emerged from the questions arisen at the clinicai treatment of patients who look for the Service of the Medicai College of São José do Rio Preto, São Paulo, Brazil, in order to get the relief to their psychosomatic sufferings. From their demand and the need to promote an adequacy between the way of \"listening\" recommended by the Psychoanalysis and the own conditions of the institutionai service, a clinicai service, which we try to characterize here with its own and heuristic aspects, has begun. We have started by the location of the problem implicit in Psychosomatics, the mind-body interaction, in the intersection of several knowledges and borderline field between the Psychoanaiysis and Medicine. We have marked some of the contradictions present in this field and the difficulties of their characterization. Then we have proceeded to a report of the History of Medicine since its origins concerning healing through the 19th century when, with the adoption of the Cartesian dichotomy between mind-body and new medicai paradigms, the Hysteria and its enigmas became the starting point for a new knowledge. We described the appearence of Psychoanaiysis showing the main points of the psychoanalytic theory relevant to the understanding of the formation of symptoms and somatization. We propposed a division into two branches derived from the impact of the Psychoanaiysis on the heaiing techniques: the Psychosomatic Medicine and the Psychoanaiytic Psychosomatics, having collected their respective contributions. Thus we presented this paper which should be considered the minute of the foundation ofPsychosomatics. We propposed that in Georg Groddeck\'s work one may find the basis of a psychoanaiytic practice towards these patients. We have condensed and worked his best book, The Book of the It. Next, we presented the parameters of a Psychosomatic Practice inspired by this perspective. We have reporteded eleven cases of psychosomatic patients seen at the Service, and we have discussed what they mean when working out a proposal of a psychoanalytic investigation of the psychosomatic phenomena. Finally we presented three parameters for the delimitation of this proposal: the consideration of the psychosomatic symptom as a hieroglyph, the model of the Moebius\' Band as a proper representation of the mind-body interaction, and the psychoanalytic act as a nature-defining act of the psychosomatic intervention