Psychoanalysis

Nous souhaitons que les travaux des enseignants de l'EPHEP soient accessibles au plus grand nombre de lecteurs de ce site, qui ne sont pas toujours familiarisés autant qu'ils le voudraient avec la langue française. Dans ce cadre, nous mettons à leur disposition un certain nombre de textes, portant sur la psychopathologie ou la psychanalyse, ou encore sur de grands problèmes soulevés par la psychiatrie classique. Nous ne pouvons, en effet, dénoncer les classifications internationales sans présenter à nos lecteurs les moyens de les critiquer.

Dermot Hickey : The Little Hans Way "Metonymy and the Imaginary"

What leads to Little Hans’ particular exit from the Oedipus complex, the neurotic structure this produces and thus the subject’s place in the symbolic order?

Towards the end of his Seminar La Relation d’objet Lacan describes Little Hans’ exit from the Oedipus Complex: ‘he has never acquired his penis so there can be no question of him losing it. There is no phase of symbolisation of the penis.’ …… It is ‘as substitute for the phallus that Little Hans is installed in existence. …… The paternal function which the child assumes is imaginary. Hans has substituted for the mother and he has children as she does. …. He will become someone who is essentially a poet, a creator in the imaginary world’.1 This account astonished me even though I had already read Lacan’s next Seminar,...

Dermot Hickey : The Little Hans Way "Metonymy and the Imaginary"

Helen Sheehan : The imagos of Freud and Lacan towards understanding structure

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Helen Sheehan : The imagos of Freud and Lacan towards understanding structure

The imagos of Freud and Lacan towards understanding structure

Imago is a word in Latin: image in English, or, to be more precise; form. Lacan’s reading of the term, particularly in his Seminar on Identification (1961-1962) leads him to ask: why have we allowed the imagos of Freud and Lacan to be trivialised? Why have we permitted these ’imperceptible traces’ to serve for our amusement, even our derision? Lacan reminds us that their use is revelatory as a means of understanding structure. This paper aims to examine this issue. Brendan Behan, a Dublin playwright once said, ‘The first item on the agenda of any newly formed group in Ireland, is the split’. At this stage over 40 years since Cormac Gallagher brought the ‘plague of psychoanalysis’ (as Freud called it) to our shores, there have been so many splits and repleating and restitching that very...

The imagos of Freud and Lacan towards understanding structure

Is the Name-of-the-Father today’s Shibboleth?

The title for our study day, thankfully, leaves no room for compromise when speaking about Freud’s discovery and the practice of psychoanalysis - “There is no subject if there is no signifier to ground him.”[1] With the affirmation of Lacan’s ceaseless advocacy of this, we return to the field of our origins, placing speech as the vital function for the subject; but what does this mean? The title “Is the Name-of-the-Father a necessity for the subject or does the object offer an alternative” clearly makes manifest the choice available as an option for the infant, for the child, for the subject of language. Is there, however, a pressing, latent and urgently coded message? As Lacan says in Family Complexes in the Formation of the Individual “Psychoanalysis explains these very diverse...

Is the Name-of-the-Father today’s Shibboleth?

Vortrag von Marie-Charlotte Cadeau : Seminarwochenende des Kollegs in Berlin

Freitag 03/05/2019

Ich möchte in diesem Vortrag, vorwiegend in Bezug auf bestimmte Formen der heutigen weiblichen Erfahrung, das ansprechen, was wir das Reale der Sexualität nennen könnten.

Von diesem Realen sagte Lacan), wie wir wissen, dass " es unmöglich ist, das sexuale Verhältnis zu schreiben". Ich möchte hier sehr bescheiden die strukturellen Feinheiten der femininen Position (die manche Männer mit den Frauen teilen, es handelt sich ja um eine subjektive Position) hinterfragen, sowie die Art und Weise, wie sich diese heutzutage manifestieren, und so dieses Reale vielleicht noch etwas näher einkreisen.

Vortrag von Marie-Charlotte Cadeau : Seminarwochenende des Kollegs in Berlin

Marie-Astrid Dupret : La Servidumbre voluntaria del sujeto posmoderno

Este siglo XXI, caracterizado por la revolución numérica, no acaba de encontrarse a sí mismo; todo se mueve con una velocidad vertiginosa y falta un tiempo suficiente para una reflexión con la que sea posible argumentar teóricamente, explicar estas cambiantes realidades y evaluar sus efectos. El desarrollo fulminante de las nuevas tecnologías deja pensar que límites, en apariencia infranqueables hasta hace poco, podrán cruzarse; es así que las investigaciones en el campo de la llamada ‘inteligencia artificial’ deslumbran con perspectivas asombrosas para una transhumanidad, o sea, una sociedad no centrada en torno al ser humano sino en máquinas.

Marie-Astrid Dupret : La Servidumbre voluntaria del sujeto posmoderno

Helen Sheehan : The imagos of Freud and Lacan: Towards understanding structure.

Brendan Behan a Dublin playwright once said “The first item on the agenda of any newly formed group in Ireland, is the split”.
At this stage over 40 years since Cormac Gallagher brought the “plague of psychoanalysis” (as Freud called it) to our shores, there have been so many splits and repleating and restitching that very soon none of us will have anything to wear.
And, perhaps that may not be so bad after all, because the prêt a porter of the psychoanalyst is much easier to don than the especially fabricated – the “be-spoke” tailor made, as they say in all the best circles. This prêt a’porter of the phantasy seems to be spreading its wings. As Lacan remarks “Is it not true that in our era psychoanalysis is everywhere and psychoanalysts...

Helen Sheehan : The imagos of Freud and Lacan: Towards understanding structure.

Ros McCarthy : “We see therefore in the mechanism of Hysteria, something which is a defence against dissatisfaction”.[1]

Situated in Draft G, in his letter to Fliess in 1895, Freud outlines a schematic diagram of sexuality, divided along the lines of a somatic-psyche boundary and an ego boundary. It depicts a quadrant with a psyche-soma frontier and an ego frontier.[2] It is interesting to note that the schema is embedded in Freud’s paper on ‘Melancholia’, in which he states “The affect corresponding to melancholia is that of mourning- that is, longing for something lost. Thus in Melancholia it must be a question of a loss- a loss in instinctual life”.[3] We see melancholia in other discourses in the clinic, where “the shadow of the object, has fallen on the ego”,[4] where object loss retreats to ego loss. In these presentations, there is a persistent encounter with the Real of loss, whereas in the work...

Ros McCarthy : “We see therefore in the mechanism of Hysteria, something which is a defence against dissatisfaction”.[1]

Stephanie Metcalfe : What Freud allowed the Hysteric to teach him*

“Freud, the first to consent not to look away nor to investigate elsewhere, the first not to attempt to hide it in psychiatric theory that more or less harmonised with the rest of medical knowledge; the first to follow its consequences with absolute rigour.” So says Michel Foucault in “Madness and Civilisation”.[1] The aim of this paper is to examine and remind ourselves of the way in which the hysteric was essential to Freud’s founding of the technique of psychoanalysis. And to outline Freud’s contention, so succinctly put in ‘A Question of Lay Analysis’ that ‘one cannot run away from oneself’[2].

Stephanie Metcalfe : What Freud allowed the Hysteric to teach him*

Helen Sheehan : Aliens, This Way Please

It is fitting that this group New Studies on Hysteria which is hosting this Conference today has had no permanent place of domicile since its inception.
For quite some time, the Milltown Institute offered us a place of refuge but due to its imminent closure we are once again searching for a place in which to work.
Some of you will recognise something of the same kind of situation in which Lacan found himself in Nov. 1963 when he was finally excommunicated (a word he himself uses) from the International Psychoanalytic Association. To be more precise, Lacan’s teaching had been the object of censure and a ban on this teaching ensured that he would never again be sanctioned by the I.P.A. Lacan regarded this as tantamount to excommunication. This is of course a religious...