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

Submitted by Jorge Silva (jorgelmsilva@ufrrj.br) on 2018-03-23T18:14:02Z No. of bitstreams: 1 2017 - Wallace da Costa Brito.pdf: 891133 bytes, checksum: e831f8a2dfd9e99f4ab7338226bff426 (MD5) / Made available in DSpace on 2018-03-23T18:14:05Z (GMT). No. of bitstreams: 1 2017 - Wallace da Costa Brito.pdf: 891133 bytes, checksum: e831f8a2dfd9e99f4ab7338226bff426 (MD5) Previous issue date: 2017-07-05 / It is a work of theoretical-conceptual nature that aims to investigate memory in Freud, extracting readings to think about memory in the contemporaneity. In order to achieve this goal, we set out to construct the scenario of our time - the contemporary - as a situational mark. Then, a reading about memory in Freudian theory is made from texts from its initial phase. Among Freud's questions concerning the subject, the subject of memory is revealed as necessary, constituting an expressive element for exploring the theoretical-clinical issues with which it is meets up. In Freud's theory memory is characterized by multiplicity, since it is composed of the unconscious and conscious dimensions. In the debate on contemporary culture are at stake forms of subjectivation in which the memory appears as part of the recent social transformations, legitimizing their study for the understanding of our time. In this regard, Freudian formulations contribute significantly to thinking about memory both in the context of the emergence of psychoanalysis and in the topicality. Under Freudian lenses, moreover, the relation between the themes of memory and trauma is fruitful for understanding of contemporary culture. / Trata-se de trabalho de natureza te?rico-conceitual que objetiva investigar a mem?ria em Freud, extraindo leituras para pensar sobre a mem?ria na contemporaneidade. Parte-se, para a consecu??o desse objetivo, da constru??o do cen?rio de nosso tempo ? o contempor?neo ? como marco situacional. Em seguida, faz-se uma leitura acerca da mem?ria na teoria freudiana a partir de textos de sua fase inicial. Dentre as quest?es concernentes ao sujeito pesquisadas por Freud, o tema da mem?ria se desvela como necess?rio, constituindo um elemento expressivo para explorar as quest?es te?rico-cl?nicas com as quais se defronta. Na teoria freudiana a mem?ria se caracteriza pela multiplicidade, uma vez que se comp?e pelas dimens?es inconsciente e consciente. No debate sobre a cultura contempor?nea est?o em jogo formas de subjetiva??o nas quais a mem?ria comparece como parte das recentes transforma??es sociais, legitimando o seu estudo para a compreens?o de nosso tempo. A este prop?sito, as formula??es freudianas contribuem significativamente para pensar sobre a mem?ria tanto no contexto de surgimento da psican?lise, quanto na atualidade. Sob lentes freudianas, ali?s, a rela??o entre os temas da mem?ria e do trauma mostra-se fecunda para a compreens?o da cultura contempor?nea.

The contemporary turn of psychoanalytic film analysis has opened a new mode of understanding cinematic language. However, rejecting classical psychoanalysis would be premature. This thesis will place the two in conjunction, specifically through Sigmund Freud’s conceptualization of moral masochism and Wilfred Bion’s theory of thinking. Through four films: Una, The Tale, The Tribe, and Son of Saul I explore the affective nature of films that depict trauma and why one would gravitate towards such upsetting material. The spectator who seeks to be frustrated is not looking to harm oneself but to process this frustration in order to expand their emotional experience.

Cette thèse vise à explorer l’apport de la psychanalyse freudienne à la pensée politique. En abordant la réalité sociale et politique selon cette perspective psychologique, on peut concevoir qu’il y a des facteurs inconscients ainsi que conscients à la base du lien social. Il s’agit notamment du renoncement pulsionnel qui perpétue un conflit psychique inconscient et rend possible la cohésion sociale d’une part, et de l’identification ou renforcement du moi conscient afin de surmonter et dédommager ce conflit psychique tout en renforçant cette cohésion d’autre part. Après avoir mis en rapport les perspectives de P. Roazen, H. Marcuse et B. Bergen sur le lien social à partir des notions freudiennes, cette thèse défend une conception du moi comme finalité du lien social, et ce, sans pour autant aller à l’encontre de l’attitude introspective initiée par Freud.