Este trabalho tem por objetivo construir um diálogo teórico entre a alienação do fetichismo da mercadoria, em Marx, e algumas categorias da psicanálise. A noção marxista clássica de ideologia, concebida como o desconhecimento e a distorção da consciência necessariamente produzidos pelas condições efetivas da realidade social, é criticada pelo filósofo esloveno Slavoj iek, ao trazer para o campo da ideologia a noção psicanalítica de fantasia. Entretanto, realizamos uma primeira problematização dessa elaboração do filósofo por dirigir a sua crítica a essa noção de ideologia, remetendo-a ao fetichismo da mercadoria. Mostramos que esse conceito de ideologia a que a sua crítica se dirige se adéqua justamente à noção de ideologia desenvolvida por Marx e Engels nA ideologia alemã, e não ao fetichismo da mercadoria, visto que o fetichismo comporta uma noção mais complexa que não se resume a um mero desconhecimento da realidade e a uma distorção socialmente necessária da consciência. Retornamos a O capital de Marx para mostrar as imbricações da fantasia no fetichismo da mercadoria e para mostrar que a sujeição que atinge os sujeitos sob a alienação fetichista é da ordem do inconsciente. No contexto da relação entre fetichismo da mercadoria e inconsciente, problematizamos também aquilo que denominamos uma generalização a que iek incorre, ao defender a tese de que a alienação fetichista teria se deslocado genericamente do saber para o fazer humano. Dessa forma, concluímos que a formulação marxiana, Não o sabem, mas o fazem, continua atual e exercendo o seu poder ideológico, dependendo das condições sócio-simbólicas em que os sujeitos se inserem e são inseridos. Para compreender o sentido da noção de fantasia no campo da ideologia, empreendemos uma breve apresentação da noção freudiana da fantasia até uma compreensão lacaniana, em sua dimensão de gozo e de objeto a, elaborada por iek. O filósofo realiza uma distinção entre sintoma e fantasia para dizer que a ideologia não se estrutura na forma do primeiro, mas sim da segunda, em que a fantasia ideológica, em sua dimensão real, estrutura a realidade social. Na direção da pista deixada por iek, seguimos rumo às operações lacanianas de alienação e separação para pensar possibilidades do sujeito fazer frente à ideologia. Apresentamos, então, um estudo dessas operações em Lacan, e elaboramos, por nossa própria conta e risco, uma articulação delas com o fetichismo da mercadoria, tentando mostrar as determinações mútuas entre fetichismo e inconsciente. Da mesma forma que a fantasia ideológica e a operação da alienação operam um fechamento imaginário da abertura possibilitada pela separação, essa operação permite uma abertura desejante entre sujeito e Outro, lugar de onde se poderia partir para uma crítica possível à ideologia / This paper aims to build a theoretical dialogue amongst the alienation of commodity fetishism in Marx, and some categories of psychoanalysis. The classical Marxist notion of ideology, conceived as the ignorance and the distortion of consciousness necessarily produced by the actual conditions of social reality, is criticized by the Slovenian philosopher Slavoj iek, in bringing to the field of ideology the psychoanalytic notion of fantasy. However, we perform an initial questioning of his elaboration, for he addresses his critique to this notion of ideology, reporting it to the commodity fetishism. We show that this concept of ideology that his criticism is addressed precisely fits in the notion of ideology developed by Marx and Engels, in The German Ideology, and not in the commodity fetishism, since the fetishism involves a more complex notion that is not summed to a mere ignorance of reality and to a socially necessary distortion of conscious. We return to Marxs Capital to show the imbrications of fantasy in commodity fetishism and to show that the subjection, which reaches the subjects under the fetishist alienation is of the order of the unconscious. In the context of the relationship between commodity fetishism and unconscious, we also problematize what we call a generalization that iek incurs in defending the thesis that fetishist alienation would have generically shifted from the human knowing to the human making. Thus, we conclude that the Marxian formulation, We are not aware of this, nevertheless we do it, is still present and exerting its ideological power, depending on the socio-symbolic conditions in which the subjects insert themselves and are inserted. To understand the meaning of the notion of fantasy in the field of ideology, we undertake a brief presentation of the Freudian notion of fantasy to a Lacanian understanding, in its dimension of enjoyment and the object little-a, elaborated by iek. The philosopher makes a distinction between symptom and fantasy to say that ideology is structured not in the form of the former, but of the latter, in which the ideological fantasy, in its real dimension, structures the social reality. Towards the clue left by iek, we turn to the Lacanian operations of alienation and separation to think of possibilities to the subject to cope with ideology. Then we present a study of these operations in Lacan, and prepare at our own risk, an articulation of these psychic operations with commodity fetishism, trying to show the mutual determinations between fetishism and unconscious. Just as the ideological fantasy and the operation of alienation carry out an imaginary closure of the opening made possible by the separation, this operation allows a desiring gap between subject and Other, a place from which one could depart for a possible critique of ideology

Freud iniciou suas reflexões sobre o trauma partindo da etiologia das neuroses e da sua proposta do aparelho de linguagem. Após considerar a relação do trauma com a fantasia, vinculou-o à repetição e à pulsão de morte, dando ênfase ao inassimilável da experiência e propondo uma saída pela narrativa. Se Freud considerou a sexualidade traumática, Lacan propôs a existência de linguagem do ser falante como traumática. Do trauma ao troumatismo, suas elaborações sobre o tema apontam ao que excede o simbólico e o imaginário, aludindo o real: a tique e o troumatismo, e apontando no limite da fala, a escrita. Esse trabalho é um percurso passo a passo que nos permite levantar algumas questões para o que nomeamos clínica do trauma. Trata-se de uma clínica que deve operar com o inassimilável do instante traumático como primeiro modo de intervenção, o qual exige que possamos pensar suas particularidades / Freud began his reflections on trauma based on the etiology of neuroses and his proposal of the language device. After considering the relationship of trauma with the fantasy, linked it to the repetition and the death instinct, emphasizing the unassimilable aspect experience and proposing a way out by the narrative. If Freud considered traumatic sexuality, Lacan proposed the existence of the language of the talking being as being traumatic. From trauma to troumatismo, his elaborations on the topic point to what exceeds the symbolic and the imaginary, alluding to the real: the tyche and troumatismo, and pointing out at the limit of speech the writing. This work is a step-by-step route that allows us to raise some issues for which we call the trauma clinic. This is a clinic that must operate with the unassimilable aspect of the traumatic instant as a first mode of intervention, which requires us to be able to think about its particularities

Esta tese nasce da inquietude sofrida pelo aluno no ensino da psicanálise na universidade que precisa enfrentar em sua formação a lógica curricular que impera na academia. O objetivo principal desta tese é atribuir e analisar o lugar do aluno no ensino da psicanálise na universidade, extraindo recomendações indispensáveis ao seu percurso. Para tanto, formulou-se um caminho metodológico não muito usual. Em primeiro plano, a experiência como aluno através de diário de campo das aulas do doutorado. Em seguida, fomentou-se uma discussão sobre o ensino da psicanálise na universidade, em um grupo de estudos com alunos da universidade. A análise do material se deteve sobre os pontos em que o discurso derrapa, pontos em que algo que era afirmado como o verdadeiro se destitui. O arremate final é a construção da ficção sobre Descartes para discutir o lugar do aluno nesse ensino. As discussões teóricas e sobre os grupos permitiram a indicação de que pelo discurso da histérica é possível habitar a universidade sem se paralisar ou entrar em uma busca incessante em relação ao saber. Mas habitar sempre esse mesmo discurso também é atroz, não permite o movimento que é necessário em relação ao não querer saber / This thesis was born from the uneasiness in psychoanalysis teaching suffered by the student that has to deal with the structure of the psychology course. The main objective of this thesis is to assign and to analyze the students place at psychoanalysis teaching in the university, giving essential recommendations to its route. Therefore, an unusual methodological approach was formulated. It started with the experience of writing a journal about the doctorate classes; then a discussion on the teaching of psychoanalysis in the university was put forward, in a study group with university students. The analysis of the material stood over the points where the speech fails, points at which something previously affirmed as true turned false. The finish line is the construction of fiction about Descartes to discuss the student\'s place in education. Theoretical and groups discussions allowed the indication that through the hysterical discourse it is possible to inhabit the university without being paralyzed or led into a never-ending quest for knowledge. But always inhabiting that same discourse is also atrocious; it does not allow the movement that is required with regard to the not wanting to know

Ce mémoire propose une lecture psychanalytique du Dyscolos de Ménandre. Le personnage de Cnémon, le misanthrope de la pièce, est interprété à travers certains concepts de la psychanalyse lacanienne. Nous soutenons qu’à l’origine du caractère misanthropique de Cnémon on trouve une identification avec l’imago du misanthrope, et que, par conséquence, son tropos (« caractère » ou « façon d’être ») est le produit de cette identification. De cette façon, le tropos du personnage est un élément vital de son existence et sa subjectivité. De plus, nous affirmons que derrière la – en apparence – simple misanthropie de Cnémon se cache une formation complexe qui amène directement à son désir. / This dissertation analyses Menander’s Dyscolos from a psychoanalytic perspective. The character of Cnemon, the misanthrope of the play, is interpreted through concepts drawn from Lacanian psychoanalysis. I argue that the misanthropic nature of Cnemon arises from an identification with the imago of the misanthrope, and that his tropos (‘character’ or ‘way of being’) is a product of such an identification. Thus conceived, the tropos of the character is a vital element of his existence and his subjectivity. Furthermore, I argue that behind the prima facie simple misanthropy of Cnemon lies a complex formation which leads to his desire.

This thesis comprises detailed readings of nine early-modern plays featuring female witches in an attempt to recover an understanding of how they were represented on the early-modern stage and what they meant to their first audiences. Drawing on twentieth-century theories of subjectivity, it offers an avenue for the explanation of moments of misogyny in the plays and identifies an unconscious communal anxiety which was revealed and perpetuated by the stage representation of the witch. Although we cannot fully recapture the experience of an audience of 400 years ago, this study attempts to do so in order to place the plays in the context of anxieties detectable in the period. By reading the plays in reference to theatrical conditions, this thesis identifies moments when the drama enlisted the subjectivity of the audience and the witch was constructed as uncanny. Such an approach contributes to the debate on the ages of actors performing certain female characters and suggests potential staging approaches for future performances.

L'amitié entre Jacques Lacan et Maurice Merleau-Ponty est le fil rouge de ce travail comparatiste qui suit chronologiquement le dialogue ininterrompu entre les deux penseurs. L'étude des deux corpus est orientée par la question de l'autre, à entendre dans les deux sens du terme : question commune aux deux auteurs des possibilités de l'émergence d'autrui et, pour chacun, importance des questionnements et de la place de l'autre pour ses propres avancées. Comment psychanalyse lacanienne et phénoménologie merleau-pontienne ont-elles traité de la rencontre d'autui ? Comment ont-elles fait rupture avec les apories des conceptions philosophiques classiques et lutté contre l'impérialisme d'un positivisme objectivant ? Quelles sont les influences, les confluences et les divergences entre les deux auteurs ? Un lien est-il possible, pertinent, entre visibilité du monde et structure du langage, entre voir et dire ? Un rythme commun dans l'évolution des pensées est ainsi mis en évidence et après le tournant effectué par chacun à partir de la nouvelle référence à la linguistique saussurienne, c'est le primat de la dimension symbolique pour l'être au monde qui va être démontré. Le croisement, nécessaire chez les deux auteurs, de l'ontologie et de la topologie va actualiser les antinomies du continu et du discontinu, et réinterroger la genèse et la validité du couple sujet-objet. Les travaux de Lacan et de Merleau-Ponty invitent à une pensée renouvelée du sujet, perçu comme un être désirant toujours déjà engagé dans un environnement partagé, dont l'existence, incarnée par le chiasme de la Chair (du monde) et de la Chose (irrémédiablement perdue), devra affirmer son style entre contrainte de la structure et expression du sens

This study offers a Lacanian-informed analysis of the rhetorical shifts, significant absences and elisions in the Bush administration’s justificatory war rhetoric prior to, during, and after the 2003 Iraq War. Lacan’s conception of the Subject, I suggest, is indispensable for the study of how ideology succeeds and fails rhetorically to avoid traumatic kernels, inconvenient facts, unspeakable historical truths, voids, etc. This project presents an opportunity to re-examine rhetorical studies’ assumptions about the emergence of subjectivity, including the process of interpellation, in ways that allow us to theorize not only the constitution but also the failure of identity. In so doing, it revisits the question of agency and calls for an increased focus on desire in matters rhetorical. Finally, the study invites reconsideration of the relation between rhetoric and time by suggesting that a psychoanalytic understanding of temporality can enrich and expand the existing scholarship.

Made available in DSpace on 2016-04-28T20:38:55Z (GMT). No. of bitstreams: 1 Rodrigo Otavio Fonseca.pdf: 1560842 bytes, checksum: e0d40ea21bb1df11f87252c0e82b5dd0 (MD5) Previous issue date: 2014-08-15 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / Psicose was always, for Freud, a fenomenom which symptoms were certainly proportional to the radicalism of the defense mechanisms which are busy with it. Among the possibilities of searching a metapsycological unterstanding, Freud thinks about a more primitive and radical mechanism than the repression, which could work decisively to cause psychosis. Considering an hallucinatory incident that was lived by Ergei Pankejeff, The Wolves Man, Freud calls this mechanism as rejection (Verwerfung). Without a systematic continuity of the research on psychosis, new heirs to the Master developed new ideas not only about psychosis but also about its psycological operation. That s what happened to the psychiatries Wilfred R. Bion and Jacques Lacan. Even if they are from different schools of thought and have different traditions, both consider the diversity of the psychotic categories (Bion with schizophrenia and Lacan with paranoia) to develop their systems of the psychoanalytic thought abou the theme. The originality and the diversity of their ideas make the authors have particular view points about the psychic mechanisms of psychosis; by the way, even withou a dialogue between them, some of their propositions can be considered very similar. The objective of this study is to consider mainly the concept of the defense mechanism called rejection (Verwerfung) e its connections between Wilfred Bion s and Jacques Lacan s thoughts abou their role on the constitution of the psychic system / A psicose sempre foi, aos olhos de Freud, um fenômeno cuja peculiaridade dos sintomas era certamente proporcional à radicalidade dos mecanimos de defesa nele envolvidos. Dentre as possibilidades de buscar um entendimento metapsicológico, Freud lança mão da idéia de um mecanismo mais primitivo e radical que o recalque, e que funcionaria de maneira decisiva no desencadeamento da psicose. A despeito de um episódio alucinatório vivido por Ergei Pankejeff, o Homem dos Lobos, Freud nomeia esse mecanismo de rejeição (Verwerfung). Sem uma continuidade mais sistemática nas investigações sobre as psicoses, novos herdeiros do Mestre desenvolveram novas idéias não só a respeito da psicose como também do seu funcionamento psíquico. Foi assim com os psiquiatras Wilfred R. Bion e Jacques Lacan. De Escolas e tradições psicanalíticas diferentes, ambos os autores partem da diversidade dos quadros psicóticos (Bion com as esquizofrenias e Lacan com as paranóias) para desenvolverem seus sistemas de pensamento psicanalítico sobre o tema. A originalidade e diversidade de suas idéias faz com que os autores busquem pontos de vista muito particulares acerca dos mecanimos psiquicos da psicose; entretanto, mesmo sem um dialógo entre eles, algumas de suas proposições podem ser consideradas bem semelhantes. O objetivo desse estudo parte principalmente do conceito do mecanismo de defesa chamado rejeição (Verwerfung) e dos seus entrelaçamentos com os pensametos de Wilfred Bion e Jacques Lacan sobre seu papel na constituição do aparelho psíquico

<p>This essay examine the femme fatal and the head character in the play Lulu Eine Monstretra gödie by Frank Wedekind. I have studied Lulu, who would be classified as a femme fatal, in terms to see what kind of woman’s portrait a femme fatal is. I will show with the theories of Judith Butler, Jacques Lacan and Joan Riviere how the femme fatal can be seen as a construc-tion, a role done by men. As well as a strong self owned woman. I will also discuss other con-cepts like femme-inism. My aim with this analysis is not to show one, but many different ways of looking at the femme fatal.</p>

<p>This essay examines the love affair between the two main characters of Rut Hillarp’s novel Sindhia. It draws attention to the schism between the Surrealist version of love as an extatic-religious fusion of the sexes – that in a way marks the relationship – and the yet remarkable coolness between the two lovers.</p><p>With the theories of French psychoanalyst Jacques Lacan, I will show how the man and the woman project their unrealistic individual fantasies on each other, thus rendering impossible the Surrealist Meeting, with its road to an absolute reality. The Surrealist "l’amour fou", I will argue, is trapped in the ritualized "l’amor interruptus"; a lacanian term for a certain kind of love that wishes to conceal the fact that desire will never find its object. It does so by pretending that the object would be found if only love had been consummated (thus the reason love is never consummated, since, as Lacan puts it, the object, or the Thing, is never to be found).</p><p>I will, in brief, argue that the love affair depicted in the novel in different ways tries to deal with the “lack-of-being” that marks the subject according to Lacan; the absolute distance to the desirable Thing.</p>