Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

This thesis argues for a new theory of medical humanities practice and research, known as Mind Interface Theory. It begins with the claim that Sigmund Freud expanded medical metaphysics considerably in "A General Introduction to Psychoanalysis," and that this expansion affords the possibility of thinking of the mind as a user interface. Capitalizing on this affordance, the work then introduces mind interface theory as one possible imagining of Freud's metaphysical system, separate from his well-known theory, psychoanalysis. More specifically, it uses his discussion of dreamwork to reveal reprocessing as mind interface's mechanism of healing, before utilizing this reprocessing principle to orient the medical humanities' research, providing a theoretical framework for increased collaboration between humanists and physicians and a foundation for two distinct modes of activist scholarship: product-based and process-based. / Master of Arts / This thesis participates in medical humanities scholarship by advocating for a specific theory of the field that stems from a reading of Sigmund Freud’s Introduction to Psychoanalysis, a brief series of lectures which were written down for public consumption. Instead of using psychoanalysis itself to form a theory of the medical humanities, my work abstracts the broader suppositions on which psychoanalytic interpretation is rooted. This broader framework I call Freud’s medical metaphysics and define as the assumptions about causation and disease which form the basis for his philosophy of medical treatment. In making this distinction, I can more ably build my own theory of a mind interface on the fact that the basic structure of the metaphysics advocated in the lectures implies a vision of the mind that can be likened to a modern user interface. Through conceiving of the mind in terms of a user interface, I use mind interface theory to frame treatment in such a way as to promote a humanist theory of healing. The purport of the method is that humanists can assist patients through helping them utilize signs, language, and symbols to reprocess their experience. The advocation of this method is then applied to current threads in medical humanities scholarship to suggest that efforts in the field would be best served if they were directed towards studying the artifacts of patient populations for narrative and rhetorical strategies which were effective with coping with a specific illness and fostering an environment where patients are encouraged to produce such artifacts.

This study analyzes the way in which Freud presents psychoanalysis as a science. From the review of the published work of Freud we would select and analyze the most important passages on the subject. Through this analysis we would be able to show that Freud presents psychoanalysis as a non-prototypical revolutionary science. We will show how Freud describes important features of his notion of psychoanalysis and its notion of science and that the fact that Freud present psychoanalysis as science does not necessarily refer to the clinical practice but rather to theoretical research. / El presente estudio analiza la forma en la que Freud presenta al psicoanálisis como una ciencia. A partir de la revisión de textos de la obra publicada de Freud seleccionamos y analizamos los pasajes más importantes sobre el tema. A través de dicho análisis podremos mostrar que Freud presenta al psicoanálisis como una ciencia no-prototípica y revolucionaria. Mostraremos como en esta presentación Freud describe características importantes de su noción de psicoanálisis y su noción de ciencia y mostraremos que el hecho de que Freud presente al psicoanálisis como ciencia no hace necesariamente referencia a la práctica clínica sino más bien a la investigación teórica.

No description available.

Cet essai examine, dans une première partie, l’argument de Freud sur le rêve, sur sa méthode d’interprétation et sur la construction du rêve. Une seconde partie élabore certaines questions philosophiques liées à l’argument freudien. D’abord, des questions générales sur la nature de l’objet onirique, sur la question de l’inconscient et sur celle de la finalité du rêve ; puis ensuite, est amorcée une comparaison des positions respectives de Freud et d’Aristote sur le rêve. L’objectif est de chercher, d'une part, le fondement de l’appui réclamé par Freud dans la définition que donne Aristote du rêve, et, d’autre part, d’élaborer ce qui peut en être de la vérité du rêve, vérité examinée par le biais d’une analogie avec la tragédie.

En démasquant le principe du plaisir à travers l'introduction de la pulsion de mort, la psychanalyse ouvre une nouvelle voie vers la liberté: celle pour les hommes de désirer et d'exprimer leurs sentiments mais par des chemins différents de ceux offert par le principe de plaisir. La psychanalyse propose aux hommes la possibilité d'énoncer leur désir reconnu en se nommant, tout en s'en rendant responsable. On prend comme départ la deuxième topique de la métapsychologie avec ses dualismes successifs et accentués dans le double visage de la pulsion : pulsion de vie et pulsion de mort. On suit la piste de la pulsion dans ses versions philosophiques, dans l'histoire de la psychanalyse même et dans la mise en jeu provoquée par le dualisme pulsionnel. À partir des propositions de la psychanalyse, on effectue une lecture entrecroisée des idées de certaines philosophes comme Schopenhauer et Nietzsche, afin d'établir un tour d'horizon historique des pulsions ; noyau central de l'étude réalisée.Après avoir confronté les principes essentiels de la métapsychologie, on arrive à 1' énonciation des voies de la liberté que la psychanalyse offre aux hommes dans leur condition d'individus éthiques, porteurs de ce trait inéluctable qu'est le désir. Le présent travail sera dirigé par une lecture qui met en lumière la fonction du symbolique dans le devenir culturel et qui se trouve à l'origine de la civilisation. Les propos de la psychanalyse obligent à considérer une nouvelle compréhension du monde et de soi-même. Mais cette compréhension ne change nullement la responsabilité propre. Au contraire : la psychanalyse montre comment l'être est davantage responsable qu'il ne le croyait jusque-là. Cette compréhension englobe autant les souhaits et les représentations conscients qu'inconscients. Les questions que la psychanalyse propose, s'appliquent à tous les hommes en tant que membres de la société et participants permanents à la culture, puisqu'il n'est pas possible de séparer leur vision du monde d'une situation historique et de celle de leurs ancêtres. L'éthique que la psychanalyse propose situe l'homme à sa place parmi les autres et dans l'ensemble de la culture. La psychanalyse propose que l'homme se charge de son désir et non plus qu'à cause d'un désir il se fasse prendre en charge.

Tableau d'honneur de la Faculté des études supérieures et postdoctorales, 2019-2020 / Ce mémoire propose une reconstruction de la théorie du fétichisme sexuel de Sigmund Freud. Il s’agit de déterminer à quel degré de cohérence celle-ci parvient. Le premier chapitre consiste en un travail de définition des notions mobilisées par Freud dans l’explication du fétichisme. Nous mettons en lumière la tension la plus importante qui traverse son modèle étiologique : l’appropriation de la théorie de la récapitulation d’Ernst Haeckel, réinterprétée dans la perspective du darwinisme social. Le deuxième chapitre présente une analyse systématique des deux étiologies concurrentes du phénomène. La première se centre autour du complexe de castration, et la deuxième, autour du processus de refoulement partiel d’une pulsion originaire. Hormis le problème que pose la théorie de la récapitulation déjà mentionnée, problème qu’on retrace dans les deux étiologies, la deuxième d’entre elles souffre d’un manque d’unité vu les phénomènes hétérogènes que Freud y réunit. Le troisième chapitre, décrivant les mécanismes psychiques de défense (refoulement, déni) qui entrent en jeu durant la formation du fétichisme, leur conséquence (clivage du moi), de même que la dimension éminemment symbolique et langagière de l’objet fétiche, donne à comprendre que chez Freud les catégories nosographiques sont fréquemment sujettes à des translations et à des recoupements importants. C’est à partir de cette mise en relief qu’on peut mieux estimer à quel type d’unité conceptuelle on doit s’attendre pour le fétichisme. Celui-ci, non définissable au moyen d’un caractère distinctif général, consiste en un agencement particulier entre mécanismes psychiques et expériences de vie, lui-même déterminé par certains rapports quantitatifs présumés, mais non mesurables. La dimension symbolique reconnue au fétiche, quant à elle, s’inscrit également dans la perspective de la théorie de la récapitulation. Toutefois, débarrassée de ce dernier écueil, la théorie ne s’effondre pas. Au contraire, elle gagne en cohérence, et devient plus plausible.

No description available.

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.

Diante da explicação freudiana para o fenômeno da compulsão à repetição através da tese da pulsão de morte concebida enquanto retorno ao estado inorgânico, formula-se a seguinte questão: seria possível, por um lado, recusar a explicação freudiana pautada em seu biologismo mítico e, por outro lado, aceitar a tese de que a pulsão de morte seja uma força de desligamento? Para responder a essa pergunta encontramos um vasto material na obra publicada por André Green ao longo de sua carreira de mais de quarenta anos sob a rubrica trabalho da pulsão de morte, mais tarde, substituída por trabalho do negativo. Este texto tem como objetivo sistematizar a leitura e os aportes de Green à teoria das pulsões freudiana, sobretudo em relação ao segundo dualismo pulsional. Ele se divide em duas partes. Na primeira, destaca-se a análise de Green sobre as relações entre a pulsão de morte e a teoria do narcisismo na obra freudiana; na segunda, sua crítica em relação ao solipsismo freudiano e a necessidade de sua superação através das teorizações contemporâneas em torno às noções de objeto e de espaço potencial. Estas são complementadas por uma teoria da temporalidade do psiquismo. O trabalho defende a tese de que Green aceita o conceito freudiano de pulsão de morte enquanto força de desligamento, mas recusa o biologismo mítico subjacente à ideia do retorno ao estado inorgânico. Além disso, se Green concorda com a explicação freudiana para a pulsão de morte enquanto força de desligamento expressada no narcisismo negativo , ele se recusa a conceber que o processo de desligamento possa se instaurar de maneira espontânea ou automática. Para ele, este processo deve ser pensado mediante a articulação do funcionamento pulsional e da reposta do objeto que, neste caso, falha no estabelecimento do princípio do prazer; em outras palavras, o fracasso na instalação da espera institui a compulsão à des-fazer e des-ligar. De tal modo, a compulsão à repetição mortífera, ao contrário de repetir o desejo inconsciente e, portanto, estar referida à intemporalidade do inconsciente e à lógica da esperança é, na verdade, um anti-tempo. Nesse sentido, presente, passado e futuro ficam reduzidos ao instante da descarga completa de toda tensão, impossibilitando qualquer projeto. Dado o anterior, resulta que as teorizações de Green em relação ao trabalho do negativo, ainda que avessas à tese freudiana do retorno ao estado inorgânico, aceitam, não obstante, a tese da pulsão de morte enquanto processo de desligamento desde que esta seja pensada através da articulação das dimensões intrapsíquica e intersubjetiva. Isso implica pensar na resposta do objeto e fazê-lo responsável pelo malogro na instalação da heterocronia no psiquismo. 8 Conclui-se que a obra de Green oferece uma alternativa original ao biologismo mítico para a explicação da pulsão de morte / Given the Freudian explanation for the phenomenon of compulsion to repeat based on the death drives thesis, conceived as a return to the inorganic state, one formulates the following question: would it be possible, on the one hand, to refuse the Freudian explanation guided by its mythical biologism, and on the other hand accept the thesis that the death drive is a disengagement force? To answer this question we find a vast amount of material on the work published by André Green throughout his career of more than forty years under the title \"work of the death drive\", later renamed \"work of the negative\". This thesis aims to systematize Greens reading and contributions to the Freudian drive theory, especially regarding the second drive dualism. It is divided into two parts. The first one is Green\'s analysis of the relationship between death drive and theory of narcissism on Freud\'s work; the second one is about his criticism of Freud\'s solipsism and the need to its overcome through contemporary theories around the notions of object and potential space. These will be complemented by a theory of the temporality of the psyche. The present work supports the thesis that Green accepts the Freudian concept of death drive as a disengagement force, but refuses the mythical biologism subjacent to the return to the inorganic states idea. Furthermore, if Green agrees with the Freudian explanation of the death drive as a disengagement force expressed in the negative narcissism he will refuse to conceive that the disengagement process will be established spontaneously or automatically. To him, this process should be thought through the articulation of instintual functioning and the objects response that in this case fails in establishing the principle of pleasure; in other words, the failure of the waiting installation establishes the compulsion to disengage and to disconnect. Insomuch, the deadly compulsion to repeat, instead of repeating the unconscious desire and therefore be referred to the intemporality of the unconscious and to the logic of hope is actually an anti-time. In this sense, present, past and future are reduced to the instant of total discharge of all tension, precluding any project. Given the above it follows that Greens theorization regarding the work of the negative, though averse to the Freudian thesis of the return to the inorganic state, accept however the thesis of death drive as a shutdown process provided that this is thought through the articulation of the intrapsychic and intersubjective dimensions. This implies thinking of the objects response and make it responsible for the failure in the installation of heterochrony in the psyche. It concludes that the work of Green offers an original alternative to the mythical biologism regarding the explanation of the death drive