Made available in DSpace on 2014-12-17T15:12:18Z (GMT). No. of bitstreams: 1 EudesHS_DISSERT.pdf: 1089303 bytes, checksum: 4103203dba0cb438a4c808f71fa235b6 (MD5) Previous issue date: 2013-09-27 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / The present research deals with a philosophical reflection about the constitution of the subject religious and moral in the thought of Freud, starting from of question of religion while one of the various spaces concretion of the individual morality. Our hypothesis is that religion presents itself as a space of revival of the primary relationship with the mother of the subject and as a moral agency. That primary relationship corresponds to the period before the Oedipus complex. The cut caused in the Oedipus complex sake in the an emptiness the subject, leading him to a situation of helplessness. In trying to fill the emptiness and consequently out of the situation of displeasure occasioned by the helplessness, the individual seeks diverses means, between which, the religion. The religion, that sense, quest for one part, that support be filling of the existential emptiness, triggered in the Oedipus complex, and on the other, works as a staunch ally of the Superego, which for turn is direct heir of the Oedipus complex and whose function is to require of the subject to moral living, as is established by the social body, where the individual is inserted. Therefore, we seek to draw this subject starting from general ideas of the philosophy, about the moral, as well as some theoretical elements of freudian thought, since his idea of the origin of the culture, morality and religion the more specific elements that pertain to the individual subject, ie, the psychism / A presente pesquisa trata de uma reflex?o filos?fica em torno da constitui??o do sujeito religioso-moral no pensamento de Freud, partindo da quest?o da religi?o, enquanto um dos v?rios espa?os de concre??o do indiv?duo moral. Partimos da hip?tese de que a religi?o se apresenta como espa?o de revivesc?ncia da rela??o prim?ria do sujeito com a m?e e como uma ag?ncia moral. Essa rela??o prim?ria corresponde ao per?odo que antecede o complexo de ?dipo. O corte provocado no complexo edipiano causa no sujeito um vazio, levando-o a uma situa??o de desamparo. Na tentativa de preencher o vazio e consequentemente sair da situa??o de desprazer, ocasionado pelo desamparo, o indiv?duo procura meios diversos, entre os quais, a religi?o. A religi?o, nesse sentido, busca por um lado, ser esse suporte de preenchimento do vazio existencial, provocado no complexo de ?dipo e, por outro, funciona como uma fiel aliada do Superego que, por seu turno, ? herdeiro direto do complexo edipiano e cuja fun??o ? exigir do sujeito a viv?ncia moral, conforme se ? estabelecido pelo corpo social, no qual o indiv?duo est? inserido. Assim sendo, buscamos desenhar esse sujeito a partir de ideias gerais da filosofia acerca da moral, bem como de alguns elementos te?ricos do pensamento freudiano, desde sua ideia de origem da cultura, moralidade e religi?o a elementos mais espec?ficos que dizem respeito ao sujeito individual, ou seja, ao psiquismo

Esta tese investiga as representações de maternidade em mulheres situadas na configuração monoparental feminina da contemporaneidade, analisando as implicações dessas significações no exercício da maternidade. Aborda as relações entre os significados, as atribuições da maternidade e a cultura, destacando as variações nas significações do ser mãe, atreladas aos deslocamentos dos sentidos do ser mulher, no curso do processo civilizador. Investiga as representações da maternidade para compreender a subjetividade da mulher-mãe na cultura contemporânea e os modos dessa exercer a função educativa no contexto monoparental, entendendo a centralidade do Desejo da Mãe na subjetivação do filho, na transmissão da ordem simbólica e na construção da sua cidadania. A pesquisa foi realizada com cinco mulheres sem cônjuge, com filhos, através de entrevistas semiabertas, sendo esse recurso empregado desde o campo conceitual da Psicanálise. A metodologia adotada foi a da pesquisa psicanalítica, em que o método freudiano de investigação dirigiu a escuta e interpretação das falas dos sujeitos. Para analisar essas falas, foram destacados elementos fundamentais desse grupo cultural, emergentes nos discursos das mulheres: a mãe, o filho e o pai. A base conceitual da Psicanálise sustenta a interpretação dos discursos das mães sobre o tema da maternidade, onde o narcisismo, a feminilidade, o complexo de Édipo e o Desejo de Mãe foram os eixos teóricos interpretativos principais, tomados na análise da subjetividade feminina. Na leitura e compreensão dessa temática, também foi realizado um diálogo com outras disciplinas das Ciências Humanas. A tese indica que os significados da maternidade e os modos de ocupação do lugar parental materno dependem das vivências narcísicas, identificatórias, edípicas e da economia de gozo da mulher, em conjunção com as expectativas culturais sobre parentalidade, filiação e conjugalidade. Em relação a essas questões, o estudo aponta a presença de pontos de tensão nas experiências das mães situadas na dobradiça, isto é, na transição da modernidade para a pós-modernidade. Os relatos permitem dizer que a Função Paterna inscrita na mulher, o pai simbólico da mãe, é o que torna possível a limitação da onipotência materna na configuração monoparental, assim como afirmar ser o pai real um importante agente na regulação da economia libidinal nessas famílias. Este estudo questiona o suposto da emergência de um matriarcado no laço social contemporâneo e o declínio da Função Paterna, assinalando que as mudanças da posição da mulher na cultura não implicam a realização da fantasia da mulher toda. Por outro lado, aponta uma possível mudança na economia pulsional das mulheres, naquilo que concerne ao gozo Outro, na maternidade. / This thesis investigates the representations of motherhood in women situated in the contemporary female single parent family configuration, analyzing the implications of these significations in the practice of motherhood. It approaches the relations among significances, motherhood attributions and culture, highlighting the variations in the significations of being a mother, linked to the displacements of the meanings of being a woman, along the civilizing process. It investigates the representations of motherhood in order to understand the subjectivity of the woman-mother in the contemporary culture and the ways they perform the educative function in the single parent context, understanding the centrality of Mother’s Wish in the subjectivation of the child, in the transmission of the symbolic order and in the construction of their citizenship. The research was developed with five women, no spouse, with children, by the means of semi-open interviews, being this resource used from the perspective of the conceptual field of Psychoanalysis. The methodology adopted was the psychoanalytic research, in which the listening and interpretation of the subjects’ speech was guided by Freud’s method of investigation. In order to analyze these speeches, fundamental elements of this cultural group, emerging from the women’s discourses, were highlighted: the mother, the child and the father. The conceptual basis of Psychoanalysis gives support to the interpretation of the discourses of these mothers about motherhood, where narcissism, femininity, the Oedipus complex and the Mother’s Wish were the main interpretative theoretical axes, taken in the analysis of female subjectivity. In the reading and understanding of this issue, a dialogue with other subjects of the Human Sciences was also developed. The thesis indicates that the significations of motherhood and the modes of occupation of the mother’s parental place depend on narcissistic, identification and oedipal experiences of the woman’s jouissance economy, associated with cultural expectations in relation to parenthood, filiation and conjugability. In relation to these questions, the study points to the presence of tension points in the experiences of mothers situated on the hinge, that is, in the transition from Modernity to Post-Modernity. From the reports, it is possible to say that the Paternal Function inscribed in the woman, the mother’s symbolic father, is what makes the limitation of maternal omnipotence possible in the single parent configuration, as well as to assert that the real father is an important agent in the regulation of the libidinal economy in these families. This study questions the supposed emergence of a matriarchy in the contemporary social bond and the decreasing of Paternal Function, pointing out that the changes of woman’s position in the culture don’t imply the coming true of the whole-woman fantasy. On the other hand, it points to a possible change in women’s drive economy, concerning the Other-jouissance, in motherhood.

Cette étude cherche à comprendre comment la production théorique dans le champ de la psychanalyse traditionnelle au Brésil décrit l’homosexualité et son rapport avec le concept psychanalytique de « complexe d’OEdipe », tandis que : a) il y a une reconnaissance scientifique que l’homosexualité per se n’est pas une pathologie, ce qui peut être observé dans des manuels diagnostiques comme celui du DSM et celui du CID ; b) l’instruction normative du Conseil Fédéral de Psychologie oriente les psychologues de ne pas agir de façon à "guérir" et/ou stigmatiser l'homosexualité; c) Il existe des critiques paradoxales (positives et négatives) aux textes freudiens concernant l'homosexualité; d) nous voyons une diffusion dans la culture d’un approche non-académique qui comprend l’homosexualité comme un défaut dans le processus d'OEdipe; e) notre recherche antérieure indique que des sujets qui ont eu une experience de thérapie psychologique disent que l’homosexualité a été vue par le(la) thérapeute comme une déviation d’un développement normal ; f) le processus défini comme psychanalisme par Robert Castel, d’une façon générale, indique comment la psychanalyse s'est institutionnalisée et a produit des effets dans le social, ce qui nous permet de penser que ce qui a été publié en théorie et clinique psychanalytique a influencé la société contemporaine occidentale. Quant à la démarche méthodologique, la recherche a été développée à partir d’une orientation archéogénéalogique qui se sert de la production théorique de Michel Foucault comme un moyen de réfléchir sur les conditions de possibilité de émmergence d’un discours psychanalytique déterminé. Nous avons alors cherché à comprendre les jeux de vérité qui traversent ce discours à partir de la problématisation des concepts et des approches naturalisés. Nous avons utilisé comme corpus de recherche, les articles publiés par la Revue Brésilienne de Psychanalyse dans la période de 1980 à 2010. Nous avons remarqué que les énoncés de la famille traditionnelle, de l'universalité du complexe d'OEdipe, de la menace de l'anti-OEdipe et de la racine phylogénétique font partie du réseau discursif de la psychanalyse traditionnelle. Celle-ci, nous pouvons le penser, est structuré sur les mêmes bases du discours du christianisme où les énoncés de culpabilité et de fatalité sont soulignés. Nous soulignons dans ce contexte que l'énoncé d'homosexualité renvoie à une connotation d'anomalie dans le discours psychanalytique. Nous concluons que l’homosexualité, lorsqu’elle est insérée dans le cadre théorique analysé comme équivalente à l'hétérosexualité, ébranle le réseau discursif de la psychanalyse traditionnelle, parce que celle-ci est le produit et au même temps une outil de renforcement du dispositif de la sexualité en affirmant l'hétérosexualité comme la norme. / Este estudo busca compreender como a produção teórica no campo da psicanálise tradicional no Brasil aborda a homossexualidade e sua relação com o conceito psicanalítico de “complexo de Édipo”, uma vez que: a) há o reconhecimento científico de que a homossexualidade per se não é uma patologia, o que pode ser observado em manuais diagnósticos como o DSM e o CID; b) a instrução normativa do Conselho Federal de Psicologia orienta os psicólogos e as psicólogas a não agirem de forma a “curar” e/ou a estigmatizar a homossexualidade; c) existem críticas paradoxais (tanto positivas quanto negativas) aos textos freudianos em relação à homossexualidade; d) se encontra a difusão na cultura de uma abordagem não-acadêmica que entende a homossexualidade como falha no processo de Édipo; e) pesquisa anterior aponta para o fato de que sujeitos que passaram pela clínica psicológica indicam que a homossexualidade foi vista pelo terapeuta ou pela terapeuta como algo que desvia do desenvolvimento normal; f) o processo definido como psicanalismo por Robert Castel, de uma forma geral, aponta para o modo pelo qual a psicanálise se institucionalizou e produziu efeitos no social, possibilitando pensar que o que foi publicado em termos de teoria e clínica psicanalítica influenciou a sociedade contemporânea ocidental. Quanto à perspectiva metodológica, a pesquisa foi desenvolvida a partir de uma orientação arquegenealógica, utilizando a produção teórica de Michel Foucault como forma de refletir sobre as condições de possibilidade de surgimento de um determinado discurso psicanalítico. Portanto, buscou-se compreender os jogos de verdade que atravessam esse discurso, problematizando conceitos e sentidos naturalizados. Utilizou-se como corpus de pesquisa os artigos publicados pela Revista Brasileira de Psicanálise no período de 1980 a 2010. Evidenciou-se que os enunciados da família tradicional, da universalidade do complexo de Édipo, da ameaça do anti-Édipo e da raiz filogenética fazem parte da rede discursiva da psicanálise tradicional. Esta, por sua vez, pode ser pensada como estruturada pelas mesmas bases do discurso do cristianismo, destacando-se os enunciados da culpa e da fatalidade. Ressalta-se nesse contexto o enunciado de homossexualidade remetendo a uma conotação de anomalia dentro do discurso psicanalítico. Infere-se que a homossexualidade, se inserida no construto teórico analisado como equivalente à heterossexualidade, abalaria a rede discursiva da psicanálise tradicional, uma vez que a mesma é produto e reitera o dispositivo da sexualidade, que afirma a heterossexualidade como norma. / This essay seeks to comprehend how the traditional Brazilian psychoanalysis theoretical production approaches the subject of homosexuality and its relation to the psychoanalytic prospect of “Oedipus complex”, once: a) there is a scientific acknowledgement that homosexuality per se is not a disease, what could be observed on diagnostic manuals such as DSM and CID; b) a normative act from Brazilian Federal Council of Psychology guiding psychologists neither stigmatize homosexuality nor to look for a cure for homosexuality; c) there are both positive and negative paradoxical critics concerning Freud’s texts about homosexuality; d) there is a cultural diffusion of a non-academic concept of homosexuality resulting from a failure to master the Oedipus complex; e) earlier researches indicates that many of those who experienced psychological clinics point that therapists usually considers homosexualism as something that departs from a standard behaviour; f) in a general form, the process defined by Robert Castel as psychanalysme points the ways psychoanalysis institutionalized itself on society and produced effects on it, making it possible to think that what was once published concerning psychoanalytic theory and clinics influenced contemporary Occidental society. Concerning the methodological approach, this research was developed based on an arch genealogical orientation, utilizing Michel Foucault theoretical production to sustain the possibility of emergence of a new psychoanalytic discourse. This essay also seeks to comprehend the truth games that go through such psychoanalytic discourse, problematizing concepts and meanings taken as naturals. Articles published on Revista Brasileira de Psicanálise from 1980 to 2010 were used as research corpus. It became evident that the discourse either from the traditional family, from the Oedipus complex universality, from the anti-Oedipus threaten, and from phylogenetic roots brings out part of the traditional psychoanalytic discourse, which could be thought as a structure similar to the one presented on Christianism, mainly on what concerns feelings of guilty and fatality. Based on this context, it is possible to highlight how homosexuality is treated as an abnormality in the psychoanalytic discourse. We may imply that homosexuality, if considered as equivalent to heterosexuality in the theoretical construct analysed in this essay, it would affect traditional psychoanalysis’ discursive network, once it is considered a product and it reiterates the sexuality device, which affirms heterosexualism as a norm. / Este estudio busca comprender cómo la producción teórica en el campo del psicoanálisis tradicional en Brasil aborda la homosexualidad y su relación con el concepto psicoanalítico de “complejo de Edipo”, una vez que: a) existe el reconocimiento científico de que la homosexualidad per se no es una patología, lo que puede ser observado en manuales diagnósticos como el DSM y el CID; b) la instrucción normativa del Consejo Federal de Psicología orienta a los psicólogos y a las psicólogas a no actuar de forma a “curar” y/o a estigmatizar la homosexualidad; c) existen críticas paradoxales (tanto positivas como negativas) a los textos freudianos con relación a la homosexualidad; d) se encuentra la difusión en la cultura de un abordaje no académico que entiende la homosexualidad como falla en el proceso de Edipo; e) investigación anterior señala para el hecho de que sujetos que pasaron por la clínica psicológica indican que la homosexualidad fue vista por el terapeuta o por la terapeuta como algo que desvía del desarrollo normal; f) el proceso definido como psicoanalismo por Robert Castel, de una forma general, señala para el modo por el cual el psicoanálisis se institucionalizó y produjo efectos en lo social, posibilitando pensar que lo que se publicó en términos de teoría y clínica psicoanalítica influenció a la sociedad contemporánea occidental. Cuanto a la perspectiva metodológica, la investigación fue desarrollada a partir de una orientación arquegenealógica, utilizando la producción teórica de Michel Foucault como forma de reflexionar sobre las condiciones de posibilidad de surgimiento de un determinado discurso psicoanalítico. Por lo tanto, se buscó comprender los juegos de verdad que atraviesan ese discurso, problematizando conceptos y sentidos naturalizados. Se utilizó como corpus de investigación los artículos publicados por la Revista Brasileña de Psicoanálisis en el período de 1980 a 2010. Se evidenció que los enunciados de la familia tradicional, de la universalidad del complejo de Edipo, de la amenaza del anti-Edipo y de la raíz filogenética forman parte de la red discursiva del psicoanálisis tradicional. Esta, por su vez, puede ser pensada como estructurada por las mismas bases del discurso del cristianismo, destacándose los enunciados de la culpa y de la fatalidad. Se resalta en ese contexto el enunciado de homosexualidad remitiendo a una connotación de anomalía dentro del discurso psicoanalítico. Se infiere que la homosexualidad, si inserida en el constructo teórico analizado como equivalente a la heterosexualidad, afectaría la red discursiva del psicoanálisis tradicional, una vez que la misma es producto y reitera el dispositivo de la sexualidad, que afirma la heterosexualidad como norma.

Abstract This study focuses on a son's violence against his father. It consists of three substudies. The first substudy examines the incidence of patricide in Finland. The incidence was essentially the same in the beginning and in the end of 20th century: 0.07 and 0.06 cases of patricide per 100 000 per year respectively. At the same time the incidence of matricide increased from 0.01 to 0.07 per 100 000 respectively. The proportion of patricide and matricide of all homicides increased due to the decrease of all homicides in Finland during the study period. The incidences of parricides seem to be of the order of other western countries. In the second substudy, all the reports of 107 serious violent offences by a son against his father were extracted from among all the forensic psychiatric examination reports made in Finland in 1973-96. These index cases were compared to 107 control cases of homicide against other people. Various statistically significant differences were found between the groups. The controls had the following characteristics more commonly than the indexes: developmental problems (especially conduct disorders) in childhood, personality disorders, dependence on alcohol or drugs and criminal histories as adults. They were also married and left their childhood home before the crime more commonly than the indexes. The indexes had psychotic diseases and dependence on parents more commonly, but also better educational and professional success. The indexes were more commonly diagnosed as 'without legal responsibility' (33% vs. 12%) and the controls more commonly 'with diminished legal responsibility'. In the third substudy, five major predisposing factors for a son's violence against his father were identified (incidence in parenthesis): A son's dependence on his parents (70%), a son's tendency to violence (65%), psychotic disease of the son (31%), the fathers oppressive and violent behaviour against the son (36%), protection of the mother against the father's violence by the son (21%). One or more of these factors could be involved in any single case. It was found that oedipality could not explain the violence of a son against his father. Distant and aggressive fathering and close and caring mothering can be seen as predisposing factors both to violence against the father and to the claimed general high prevalence of oedipality in our culture. / Tiivistelmä Tämä työ koostuu kolmesta osatutkimuksesta. Ensimmäisessä tutkittiin pojan tekemän patrisidin eli isän surmaamisen esiintyvyyttä Suomessa. Patrisidin esiintyvyys pysyi suunnilleen samana, 0.07 ja 0.06 tapausta 100 000 asukasta kohti vuodessa, 1900-luvun alussa ja lopussa. Sen sijaan matrisidin eli äidin surmaamisen esiintyvyys kasvoi 0.01:stä 0.07:ään tapaukseen 100 000 asukasta kohti vuodessa. Patrisidien ja matrisidien osuus kaikista henkirikoksista Suomessa kasvoi 1900-luvun aikana, koska yleinen henkirikoskuolleisuus aleni kyseisen jakson aikana. Patrisidin ja matrisidin esiintyvyys vastaa muissa länsimaissa havaittuja esiintyvyyslukuja. Työn toisessa osassa tutkittiin mielentutkimuksessa vuosina 1973-96 olleiden 107 isänsä surmanneen tai pahoinpidelleen pojan ja heidän 107 verrokkinsa teon taustalla olleita tekijöitä. Useita tilastollisesti merkitseviä eroja havaittiin: verrokit kärsivät indeksejä yleisemmin lapsuudessa kehitysongelmista, etenkin käytöshäiriöistä, ja aikuisena persoonallisuushäiriöistä ja päihderiippuvuudesta sekä tekivät yleisemmin rikoksia. He myös solmivat parisuhteen ja lähtivät kotoa ennen väkivallantekoaan yleisemmin kuin indeksit Indeksit olivat yleisemmin psykoottisia ja riippuvaisia vanhemmistaan, mutta menestyivät paremmin koulussa ja työelämässä kuin verrokit. Indeksit todettiin mielentilatutkimuksessa yleisemmin syyntakeettomiksi kuin verrokit ja verrokit taas yleisemmin alentuneesti syyntakeiseksi kuin indeksit. Tutkimuksen kolmannessa osassa isään kohdistuneelle väkivallalle todettiin viisi keskeistä altistavaa tekijää (tekijöiden esiintyvyys 107 indeksin joukossa suluissa prosentteina): Pojan riippuvuus vanhemmistaan (70%), pojan väkivaltataipumus (65%), pojan psykoottinen sairaus (31%), isän alistava ja väkivaltainen käytös poikaa kohtaan (36%), äidin suojelu isän väkivallalta (21%). Kuhunkin tapaukseen saattoi liittyä samanaikaisesti yksi tai useampia tekijöitä. Oidipaalisuuden ei havaittu olevan keskeinen altistava tekijä pojan väkivallalle isää kohtaan. Etäinen ja väkivaltainen isyys ja suojaava ja huolehtiva äitiys voivat olla altistavia tekijöitä paitsi isään kohdistuvalle väkivallalle myös aiemmissa tutkimuksissa havaitulle oidipaalisuuden yleisyydelle kulttuurissamme.

The (in)visible Briseis. A comparative literary analysis of the relationship between Achilles, Patroclus and Briseis in Homer’s Iliad and Pat Barker’s The Silence of the Girls The purpose of this essay is to compare the relationship between Achilles and Patroclus in Homer’s Iliad (700s BC) and Pat Barker’s The Silence of the Girls (2019), while also looking into the role of Briseis and how the story differs when it is told from her point of view. Through the analysis I find that the relationship between Achilles and Patroclus have always been intense. I argue, however, that the intensity is given more depth and meaning when described from different perspectives, such as that of Briseis and Achilles himself, as is done in The Silence of the Girls. With the help of Kevin Goddard’s theory of the male gaze, the perspective of both Briseis and Achilles become invaluable for interpreting the relationship between the characters, as well as the characters themselves. For Achilles, the gaze of his mother influences him in a negative way in his relationship with Briseis, while the gaze of Patroclus causes changes in his mentality. I argue that this has to do with the Oedipus complex. For once, Briseis is not invisible and even though she continues to be the slave everyone expects her to be, she is, through the gaze, able to create her own story once that of Achilles ends. It is still the story of the great Achilles, but one in which he is also human.

La littérature analytique tend à situer l'enjeu du désir de la femme comme celui d'être désirée, c'est-à-dire à réduire l'expression de son désir à celui d'un consentement au désir de l'Autre. Mais que se trame-t-il du désir chez la femme, au-delà du consentement à « se faire objet » ? Il n'est là nullement question de dégager un désir féminin pur, mais bien de repérer les spécificités de la mise en jeu du désir chez la femme dans la relation sexuelle, c'est-à-dire d'explorer les enjeux et les angoisses spécifiques à l'expression de son désir, au regard de son inscription particulière dans la castration et de la place que lui assigne la relation sexuelle. La dimension du désir féminin ne semble pas pouvoir être abordée indépendamment de la façon dont chaque femme se confronte à la possible mise en énigme de la féminité, telle que celle-ci émerge, ou non, à travers le ravage de la relation à la mère. Le déploiement d'une réflexion sur les avatars de la construction de la féminité – dont l'étude du ravage se prolonge par l'exploration des vicissitudes du rapport de la femme à l'image et au corps – constitue donc le préalable nécessaire à l'abord de la problématique du désir. S'ouvrirait ainsi le repérage de trois logiques soutenant le mode particulier avec lequel la femme « se fait objet » : la logique du tout ou rien, relative à un traitement de l'énigme de la féminité saturée par un idéal et un appel au savoir ; la logique du court-circuit, révélant la non-advenue de la féminité comme énigme, féminité de l'ordre du trou noir ; la logique du pas-tout, signant l'acceptation de cette énigme et la latitude que génère cette négociation quant à l'angoisse. / The psychoanalytic literature tends to locate women's desire stake as to be desired, that is reducing her desire's expression to a consent of the Other's desire. But what weaves beyond the consent of « making oneself an object » ? There's not about distinguish a pure feminine desire, but to identify the specificities of a women desire playing in sexual relationship ; that is, to explore the specific stakes and angst of desire's expression, regarding her special registration in castration and the place that the sexual relatioshipn assigns her. The feminine desire's dimension can not be tackled regardless of the way each women confront herself to the mystery of femininity – as it emerges or not through the ravage of the mother's relation. The deployment of a thought based on the transformations of feminine construction forms the condition necessary to approach the problematic focusing on desire – the study on ravage explores the tribulations of women's relation to image en body. It is then possible to distinguish three logics by which women « make themselves an object » : the everything or nothing logic, the mystery of femininity is here saturated by an ideal and a call of knowledge ; the short-circuit logic , femininity is here approached on the bases of a black hole ; the not-all logic, based on the acceptation of this mystery and the latitude that this negotiation generates.

Thèse numérisée par la Division de la gestion de documents et des archives de l'Université de Montréal.

Made available in DSpace on 2016-04-28T20:39:30Z (GMT). No. of bitstreams: 1 Claudia Dias Rosa Fulgencio.pdf: 424997 bytes, checksum: a557035c159523a923e47d2ba28ae34c (MD5) Previous issue date: 2007-06-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The purpose aim of this paper is to explain Winnicott s concept of what is expected of a father, in terms of his presence and the many roles played by him in the bringing up of a child, during the process of personal maturation, from birth to the stage of Oedipus Complex, keeping in mind healthy up-bringing. Without intending to write a comparative paper that takes into account many psychoanalytic ways of approaching a same topic, I aim to identify aspects of Winnicott s theories, which referring to this theme, can characterize the most important differences between this author and the traditional psychoanalysis concepts. While the traditional psychoanalysis, due to the centerpiece of Oedipus and to the magnitude of the sexuality theory, the father s role was limited mostly overall to the role of an interventionist and a representative of the law, as for Winnicott, the presence of the father in involved implicated since the beginning of life, when questions concerning Oedipus Complex have no meaning whatsoever, and continues changing as the child matures. This paper confirms the thesis that the thoughts reasonings viewpoints thinkings of this author represents a new theoretical and practical foundation from which the human questions, in this case, the presence and role of the father, in the process of maturation, can be understood / Este estudo tem por objetivo explicitar a concepção de Winnicott acerca do que é requerido do pai, em termos de presença e dos diversos papéis que lhe estão reservados na criação de um filho, ao longo do processo de amadurecimento pessoal, do nascimento até o estágio do complexo de Édipo, tendo em vista um desenvolvimento saudável. Sem pretender fazer um estudo comparativo que leve em conta as várias abordagens psicanalíticas sobre essa mesma questão, viso identificar aspectos da teoria de Winnicott que, referidos a esse tema, podem caracterizar as diferenças marcantes da teoria desse autor com relação às formulações da psicanálise tradicional. Enquanto nesta última, devido à centralidade do Édipo e à primazia da teoria da sexualidade, o papel do pai ficou delimitado, sobretudo, ao de interventor e de representante da lei, em Winnicott, a presença do pai está implicada desde o início da vida, quando as questões relativas ao complexo edípico não fazem ainda nenhum sentido, e vai se alterando à medida em que o amadurecimento da criança avança. Este estudo corrobora a tese de que o pensamento desse autor representa um novo fundamento teórico e prático a partir do qual as questões humanas, no caso, a presença e a parte que cabe ao pai, no processo de amadurecimento, podem ser entendidas

本論文旨在從心理分析和女性主義的立場探討女性的母職對兩性人格發展 及其再製產生的影響，主要根據Nancy Chodorow的論述為依歸作此主題的 推演。發軔於十九世紀的女性主義經歷第一波、第二波婦運的洗禮及經濟 大蕭條、兩次世界大戰的衝擊，發展出各類因應時代變遷及婦女需求的理 論，由政權參與、經濟獨立、法律權利、婚姻自由、身體自主等議題一路 行來，歷經重重險阻，女性的母職始終是婦女排徊猶豫的十字路口，成為 今日女性主義者關注的焦點，因為它深刻地影響了女性的人格特質及兩性 關係的互動。 Chodorow以對象關係的理論基礎出發，佐以女性主義及社 會學的相關理論，融貫為其個人獨到精闢的見解。她由質疑女性母職的合 理性起始，詳細闡述女性的母職如何深植於人們的意識與潛意識之中的過 程及其對兩性人格發展及關係形成的影響。由於女性母職的排外與獨佔、 母親對兒子、女兒不同的態度，使得兩性在前伊底帕斯時期、伊底帕斯時 期的對象關係有不同的發展，其解決伊底帕斯情結的程度亦有所差異，此 導致日後兩性迴異的人格特質及感情關係。最顯著的差別是男性面對女性 時趨於防衛的態度，不善表達感情且將精力集於工作領域。女性則有在關 係中建立自我的需要，但是男性的封閉妨衛無法滿足女性的感情需求，若 轉向同性又有觸犯社會禁忌－同性戀之虞，女性惟有試圖由自己的孩子身 上尋得感情關係的滿足。由此，母子間密切的聯結再度形成，兩性的人格 特質及女性的母職便依此模式代代複製，循環不已。Chodorow認為解決之 道在於由兩性共同擔負撫育下一代的職責，使兩性孩童在均衡的親職中培 養相同的能力及平等的人格發展，以打破女性母職獨佔、再製的代代循環 ，創造嶄新、開闊的兩性關係。本篇論文共分五章。第一章為前言，第二 章介紹女性主義興發的時代背景及各主要派別的基本論述；第三章說明心 理分析派女性主義的主要論點及心理分析與女性主義二者間的牽連；第四 章闡述Chodorow對女性母職產生、再製過程及其影響的詳細推演；第五章 為結論，評析Chodorow母職再製理論的貢獻和缺失。

In this paper I have strived to provide a new view on a timeless classic of children’s literature, Winnie-The-Pooh. In psychoanalytic literary criticism concepts and theories of psychoanalysis is implemented while interpreting literature; in this paper, I have interpreted the novel incorporating concepts of the psychoanalytic schools of Sigmund Freud and Jacques Lacan while arguing that the denizens of the Hundred Acre Wood are manifestations of parts of the narrator’s unconscious. The first two sections of the paper present the theories and concepts of the two major schools of psychoanalysis as an introduction aimed at increasing the readability of the interpretation. The individual interpretations of each character are then presented separately, every section in some way involving psychoanalytic theory. Kanga, Roo, Piglet, Winnie-the-Pooh, Christopher Robin, Rabbit, Owl and Eeyore are shown to be repressed memories, feelings or thoughts. Included theoretical concepts are the Oedipus complex, the sexual development of infants, the journey of children towards consciousness, Lacanian desire and lack, Freudian dream interpretation and the conception that the unconscious is structured as language, among others.