Inglish Meaning For Sibutramina

Charter a los Italianos

Lacan's letter to the Italians came into the hands of its initial audience in April 1974. (1) proposed a particular condition to create a working bond between those who were then his three followers and to give life to a context where possible the training of analysts in Italy on the basis of the experience he had opened .

The story is known: it is not ignored the letter, continued its three target groups were already gathered around them, left the company Lacan and the Lacanian movement in Italy took direcciones diversas y a veces contrarias a la que su empuje originario habría requerido.

Hoy, la distancia histórica de aquellos años nos permite reconocer algunas de las razones de fondo de aquel fracaso.

La propuesta de Lacan consistía en poner el pase como condición para la admisión al conjunto que habría debido reunirse a partir del núcleo de tres. Tal conjunto nunca se formó, porque existían ya distintos grupos, ligados a sus líderes por distintas banderas y con distintos uniformes, y el modo de reclutamiento de los analistas a través del Pass is inconsistent with the logic of subdivision caused by the existence of the groups. A school founded in the pass is the antithesis of a school founded on groups and currents, and is rather premesa what is in the AMP as the School-A.

background There are theoretical reasons for this, and the Letter to the Italian are clearly spelled out. Distinguish three main themes: they are, I think, the axes of the theory presented in this text pass of '74, which integrates and modifies the proposal in the text of the '67 classic. They are:

a) The issue of trust

b) The issue of the distinction between work as an analyst and being an analyst.

c) The issue of a brand of waste as a sign of being the analyst.

Consider first of all as it appears each of these axes as opposed to the logic of the groups.

a) The requirement that trust is contrary to this logic because the groups are formations that foregrounds contradictory interests. These strategies involve reciprocal relations, and the strategy is based on anything but on confidence.

b) The questioning of something as being the analyst indicates a completely different dimension from which the analyst calls either through the exercise of their function or through membership in a group.

c) The kind of waste radical reversal of the logic of belonging inherent to the groups.

now developed the implications for each topic.

a) The requirement that trust arises from the fact of designating the pass as income and mode of selection of analysts. Entry through the pass at stake, in effect, a particularly severe test.

En el ’64, en el momento de la creación de la Ecole freudienne, Lacan había decidido admitir a los así llamados “trabajadores decididos”, personas que habían dado pruebas de sí mismas a través de sus obras: los textos, el empeño, la adhesión a la causa, la promoción de la misma y los servicios a ella prestados. Se trataba de un criterio externo de selección: podían entrar a la Escuela en formación quienes habían demostrado en aquel modo que eran trabajadores decididos.

En el ’67, la primera propuesta de pase presenta en cambio un criterio de selección interno: entre all those who are already part of the School, is sifting a smaller number of analysts who can testify and analytical knowledge which is supposed to have a particular relationship to the cause.

In '74, it was an internal selection criterion becomes external, as the proposal of the Charter put the pass as a filter for the constitution the set. This is to allow entry only to those analysts in which it is possible to recognize a special relationship with the cause. This form has the function hiperselección counterbalance the principle that allows the analyst himself. Lacan had thrown for use as a weapon against the bureaucracy of the IPA. But it was a weapon which was not to be abused, and that could have become contrary to the same analysis would have prevailed if a simplistic interpretation of it. Was spreading and a reading of this principle believe that anyone could legally work as an analyst, whether or not done an analysis. Indeed Lacan, reaffirming this principle clearly states that if the analyst is permitted only himself, an analyst can only authorized, not anyone. The logic of the principle is not: I authorize, as so I'm an analyst, but, I'm an analyst, so I give permission. It is emphasized and required the analysis, led to its deeper implications. Need to be analysts have felt the blow of the unconscious and have been marked. And yet, says Lacan, is not enough to have felt this blow, it must have been left excited, because otherwise, although there have been analysis, not given the possibility of there being an analyst. In other words, the analysis is a necessary but not sufficient. If the principle of self-authorized is against the institutional routine analytical societies, the restriction imposed here is to counter the risk that the analysis itself may become a matter of routine. I think we should interpret the idea that analysis is necessary but not sufficient as a push to be: not enough to provide an overview analysis of the unconscious intellectual, it must have felt the blow and have become convinced of the unconscious through a made first hand experience. The emphasis in the selection of analysts, shifts from the employee decided to approach the enthusiasm born of an experience driven to its extreme limit. From this comes a new way of recruiting analysts based on the belief in the unconscious.

Trust, then, is not only mutual trust, which is necessary anyway given the kind of intimacy you experience as the pass reaches the subject. It's not even just trust in Lacan or more generally in the analytical device as such. Confidence is believing in the unconscious by touching the real and have been marked. This makes the analyst something other than technical or professional, it becomes a subject marked indelibly.

b) The distinction between function of the analyst and the analyst be es correlativa a un descompletamiento. Hay muchos analistas que ejercen el psicoanálisis y tal cosa, dice Lacan, denota suficientes probabilidades de que en efecto el analista exista. Pero por más grandes que sean las probabilidades para cada uno, de todos modos son insuficientes para todos. En estas observaciones, que sustraen el ser del analista a lo universal, debemos ver el modo en que el psicoanálisis se articula con el discurso científico. En la Carta , la relación con la ciencia es invocada claramente con la referencia a un saber en lo real. El científico coloca un saber en lo real, y es algo que debemos tener en cuenta, porque se trata también aquí de una condición necesaria, pero no suficiente, del psicoanálisis. La ciencia tiene por vocación lo universal, es decir lo que vale para todos. Si en el ámbito de una investigación se descubre un fenómeno que no obedece a las leyes científicas, tales leyes deben ser corregidas o ampliadas. Pero tal cosa es posible porque en la ciencia la lógica, alineada a lo universal, y la ética, centrada en lo particular, están rigurosamente separadas. No es el caso del psicoanálisis, que introduce más bien una lógica donde no todo vale para todos. Como precisa Eric Laurent en un lúcido comentario sobre este pasaje, la objeción del psicoanálisis en relación al modo de condicionamiento universal introducido por la ciencia is the production of a new subject. This is a subject that emerges from science, but which takes into account the practice of the theory, a term that Lacan used to define ethics. The subject of science, the cogito , psychoanalysis is in the complement of an ethical subject is a point drop from the rule of "all" because it brings into play the peculiarity of enjoyment each.

c) Consider now the brand, which is the crucial point del texto. Es aquéllo que es necesario hallar para que sea posible reconocer el ser del analista. Definir al analista a través de su función en el fondo es relativamente simple: realiza una operación, se producen resultados. Ya sean positivos o negativos, de todos modos son la señal de un funcionamiento en acto. No se trata tanto de juzgar tales resultados, sino de constatar que existen, que algo sucede.

Pero debemos preguntarnos qué es lo que califica al analista. Lacan responde a esta pregunta en modo lapidario: es analista sólo aquel que tiene el deseo de serlo. Pero la consecuencia, para aquél que tiene ese deseo, es que se vuelve un desecho of humanity. This statement maintains, even today, the radical nature of its violence and the full force of his challenge: to raise a desire that leads to separation of humanity once one is left to him is certainly not something intended to encourage candidates to analysis . To understand this idea we must consider the articulation of thought in which is included. Humanity is raised here as the site of a universality to her vige the regime "for all." Why for all? Happiness. Humanity is in a bath of bliss, "L'humanité if situe du bon heur (c'est où elle Baigne: pour elle n'y a que bon heur) ”. La felicidad, como observa Miller, en este texto corresponde al principio del placer, que como se sabe es una prolongación del principio de realidad. Es entonces lo que tiende a evitar el más allá del principio del placer, en el cual hemos aprendido a reconocer el goce. El principio de la felicidad en otras palabras es el principio del velo, es el hecho de ocultarse aquéllo de lo que se trata, de non querer saber nada. La humanidad no tiene ningún deseo de saber, al contrario, tiene horror de saber justamente porque quiere la felicidad, quiere soñar y estar tranquila. Se comprende ahora por qué el analista debe ser el desecho de la humanidad: porque molesta su sueño, porque es aquél que en cambio está dominado por el deseo de saber, un deseo que lo ha llevado a a afrontar su propio horror de saber para descubrir su causa, la suya propia, la suya particular, distinta de la de todos los demás. Qué dice Lacan con esto? Dice también que el analista es un hombre, y comparte el horror de saber y la inclinación a la felicidad soñadora con el resto de la humanidad. A diferencia de todos, sin embargo, violando el régimen del “para todos”, está habitado por un deseo de saber que lo conduce a la singularidad de su propia causa. Pero una vez llegado allí, una vez quebrada la universalidad de la felicidad soñadora, no puede ser otra cosa que el desecho de la humanidad. No ha seen the sun, the idea of \u200b\u200bgood, as the slave in Plato's cave, he has been rather the happiness beyond her face presentable. Once you have returned among men, not laugh at him or kill him as the slave in Plato, but it will be a waste, bearing the mark of this waste. Here is what we must recognize the experience of the pass: the mark of the waste that sign being the analyst, the mark of a desire to know where the adventure ends Freudian left the love of truth.

If we now evaluate the object of that desire to know, that characterizes the subject marked by the analysis we also measure the type of extension that psychoanalysis imposes on the status of science. In scientific discourse, in fact, knowledge has a positive character reference, is knowledge about a particular object: the physis for physics, the bios for biology, hyle for chemistry. An object based knowledge, this is a knowledge about a given object, a positum . The knowledge at stake in psychoanalysis concerns a positum , not knowing about the object cause of desire, because the object is not given, is not a positum . What we know in psychoanalysis is not something to be concerned, but rather that there is, and if psychoanalysis has taught something, according to Lacan, taught that there is no sexual relationship. Writing is a matter of course: no sexual relationship that may form the universal laws concerning the model of science, and is despite the laudable efforts of Masters & Johnson and sexology. The result is that title indeed, the sexual relationship can neither confirm nor refute: it is unspeakable, contingent event in nature. From this, each analyst, so that it can be called that, must be able to show, in passing, how he, in the way of its own, has been touched by this knowledge.

We want psychoanalysis as science, able, through knowledge, to change something real. In particular we want, as Miller says, that "knowledge about the impossibility of sexual relationship allows us to make more worthy of love, that allows us to change something in the effective relations between the sexes. " The analyst, so that it can be assessed through the self and not through the function, must in turn bear the seal of such change and that change must be a brand that their fellow (3) will be found through the procedure of the pass.

NOTES:

(1) The text of Lacan '74, is published in Ornicar? No. 25, Autumn 1982, and in Autres écrits , Seuil, Paris 2001. The commentary to this text is in the discussion that took place at the seminar Miller The question of Madrid , mainly in November and December lessons.

(2) No T.: en francés en el original.

Marco Focchi

Translated by Maria Teresa Rodriguez

Copying Age Of Empires 3

Where is psychoanalysis in Italy? The glamor of psychoanalysis

In His introduction to the booklet of the Freudian Institute, the Institute interfaces That our school, the SLP, with the current law, Jacques-Alain Miller describes the Italian law aimed to regulate psychotherapy as illuminée, that is: inspired by the spirit of Enlightment.

When we read this definition, at the time, we thought that maybe there was a little captatio benevolentiae in this expression: Miller was making a public statement, we had made the decision to adjust ourselves to the new legal situation, and of course the law couldn’t be publicly criticized. We all thought in fact that the law would create difficulties, restricting the practice of psychoanalysis to physicians and to psychologists, and imposing a bureaucratic machine to psychoanalytical training.

But some years after, in light of what is happening in Europe and especially in the UK, with the regulation of psychoterapies, we must consider that this definition had some good bases.

Psychoterapy in Italy is regulated by a law passed on february 18, 1989, Act n° 56, colloquially called the Ossicini law, by the name of its main promoter.

Mr. Ossicini is a politician, an elected senator in the Italian Parliament, who was, at the same time, a catholic, a communist, and a psychoanalyst. You might think this is a weird hotchpotch, and it is. But while being catholic and communist was normal in Italy at the time – what we called the cattocomunisti, which is not an insult, but neither a compliment – it was less common to be a catholic and a psychoanalyst, or a communist and a psychoanalyst.

So we can say that the Italian law for psychotherapies comes from a strange mix, where political and moral interests are concocted in a bizarre way with various kinds of psychotherapies. There was in fact a long debate before its promulgation, that lasted almost twenty years, and during which it was the medical corporation to deny the green light. Before the enactment of the law, any therapeutical act, including a psychotherapeutical one, was allowed only to physicians. Anyone who practiced psychoanalysis, if he or she wasn’t a doctor, was at risk of being cited for malpractice.

Thus, the first positive effect of the law, by creating a Psychological Association, was to put the Psychological Association and the Medical Association on the same level. The therapeutic act was no longer an exclusive prerogative of the physician.

The creation of the Psychological Association implies a definition of what psychological practice is, and the law has a special item for defining, as a special case of the psychological profession, what is psychotherapy is.

The item is n° 35 of the Act. It states that psychotherapeutical practice is allowed to all who are registred in the Psychological Association or in the Medical Association, and who solemnly declare to having completed all the necessary professional training in psychotherapy, providing relevant certification, indicating the place, period and length of training.

As you can see, there are no rigid standards to define what a psychotherapist is: a psychotherapist is, in fact, anyone who has been trained in an acknowledged School, and there is no strict criterion to which a psychotherapist has to conform in order to be so defined under the law: anyone who completes his training in a School in line with his sensibility meets the requirements. The only constraint is providing documentation of the training.

This is the second positive effect of the law: the legislator doesn’t show a will to control the doctrinal grounds and the real practice of psychotherapy. He is not a draconian lawmaker, he just wants to be sure that a psychotherapist has actually done the training, whatever it is, and doesn’t meddle in a matter of theorical evaluation: whatever works. So it was, at least, in the beginning. The University Ministerial Board eventually charged to examine the suitability of the Schools to be legally recognised has in fact, to the current date, authorized 338 Schools. As every School can admit 20 students a year, we have a total of more than 6700 graduate psychotherapists per year. This means a huge amount of trained psychotherapists on the market. It has been calculated that there are now 37000. It is the hightest percentage in Europe. This has persuaded the Ministerial Board to grant a moratorium on the acknowledgment of the Schools, and to pass from a technical-bureaucratical procedure of admission, to a more evaluational one, involving criterions, quality requirements and control of didactics.

The training system in Italy is provided both by private Schools – that, as we have seen, with some restrictions are however free to organise their courses – and by public Schools, created by Universities, that usually are prone not to follow a specific psychotherapeutic tendency, and that try to reflect, in an apparent neutral way, the whole panorama of psychotherapies. Actually, psychology departments in universities are thoroughly dominated by scientism and by cognitive-behavioural models, and of course they influence the trend of specialization in post-universitary courses.

You will wonder: where do we find psychoanalysis in all this scenario? You are right, we don’t, and this has been a precise choice. In a first draft of the law psychoanalysis was mentioned among all other psychotherapies, but the SPI, the Italian representative of the IPA, put pressure on the legislator to remove the reference, and because the SPI was a powerful institution, the legislator took heed, and psychoanalysis was excluded from the final text of law.

This fact created a lot of controversial debate. How should this silence on psychoanalysis be interpreted? Two opposite school of thought arose, and debate was intense. The first believed it was obvious that psychoanalysis wasn’t regulated by the law, because it wasn’t named, and it follows, the only reason for this was that psychoanalysis, whatever it is, is not psychotherapy, it is not aimed to heal a symptom, and if you get any relief from it, it’s just a collateral benefit. The second thought it was obvious that psychoanalysis was a psychotherapy, and if the law doesn’t mention it, it is because there is no need: what else should psychoanalysis be, if not psychotherapy? Why should someone pay for a long and expensive treatment if not to be relieved from his disorders? If the problem is to know yourself, they said, you’d better consult the Delphic Oracle, and so on.

In this heated debate a famous jurist, Francesco Galgano, professor of Commercial and Civil Law, and a consultant to the Ministry of Justice in the 1980’s, expressed a parere pro veritate, often quoted in the discussions of this topic(1). This parere claimed, merely on a legal basis, there was a distinction between psychoanalysis and psychotherapy. But a parere pro veritate is just a point of view, even if stated by a public and prestigious figure such as Galgano. The issue had to be decided in the coming years by sentences pronounced by judges. And we can now say that it has been decided. All the lawsuits that have been brought against psychoanalysts for malpractice have been lost by the plaintiffs, and the psychoanalysts have always been acquitted. This could seem to be a good thing for psychoanalysis: we feel neither under the threat of the law, nor its limitations. But we need to pay attention, we need to read the motivations behind the judgements. In one of this trials, the psychoanalist was acquitted because his patients – but we can’t call them patients, because it isn’t psychotherapy – so his clients testified that the defendant just asked them to make some free associations, he never prescribed them drugs, he never suggested them particular behaviours, or performed psychological tests. In another trial the judge, after having listened to the defense, ruled to acquit the defendant because he didn’t give any indication to his client on the behaviours to adopt in society in reference to the different situations he had to face, and he limited himself to just listening to him, without intervening; he just offered a passive support to someone who merely needed to know himself better. In a further trial the judge acquitted the defendant claiming that the psychoanalyst didn’t do anything active, but rather just took a passive position and listened someone speaking of his joys and pains, and thus resulting in no damage.

So we, the psychoanalysts, can practice in Italy without having to worry about the law, without needing to have any academic training as psychologists or as physicians, and having neither the restrictions nor the protection of the law. We can do that, and if we are responsible, we needn’t worry, because our practice isn’t dangerous, it does no harm, and if it’s harmless it’s generally because it doesn’t do anything. The psychoanalyst is a passive listener, and the maximum of what he can do is play with words. The State need fear no such character!

So I think we made a good choice when, with Miller, we decided to work within the law, and we decided to create an acknowledged Institute to manage the interface with psychotherapy. We wanted to preserve psychoanalysis, its traditions, its culture, its specific training, and above all the lacanian way of training, and this had to be the purpose of the School, but we didnt’t want psychoanalysis to be thoroughly separated from psychotherapy, and because in psychotherapy we had to abide by the law, we created the Institute whose mission was to train psychotherapists in the lacanian way.

So we can say: psychoanalysis doesn’t exist in Italy, according to the law, if psychoanalysis is a practice aimed at treating a symptom. If you want to treat a symptom you have to be a psychotherapist, and this is the only legal title allowing you to provide therapeutic effects for the menthal healt of someone, except if you are a psychiatrist, but in this case you usually limit yourself to prescribing medications.

I think that in Europe we now have to engage in a battle of civilization, because wiping out psychoanalysis is not just erasing a practice, but also destroying a culture, a way of life and a way of escape from the scientism which current administrations are forcing upon us, desubjectiving us, treating health as a commodity, something business-like in terms of efficiency, productivity and profit.

In UK this issue is only too familiar, more than in any other european country, because of Mr. Richard Layard, a professor of ecomomics who really has the happiness of the people at heart, and whose idea is that the ultimate aim of public policy is to make people happier, and as mental illness is the greatest threat to a happy life, he has engaged himself in a campaign to provide within the NHS evidence-based psychological therapy for people with clinical depression and chronic anxiety disorder (2). This will come to Italy too, maybe, but UK is at the avant-garde, at the forefront, or rather at the vanguard.

In Italy, until now, we had developed the capacity to face the threat coming from University, where there is no psychoanalysis, where there is the negation of psychoanalysis. But other forces are now rising against us, coming from the coalition of psychiatry and pseudo-scientific psychoterapies. An attempt is being made, for instance, to enrol psychotherapy in a health insurance fund. Psychotherapies could be paid by the public health service, and the risk of this, of course, is that all paid psychotherapies would be standardised and evaluated using an evidence-based criterion. If the bureaucracy of the administrations will be the catalyst to combine the pressure put on us by the University on the one hand, that is always trying to steal training from private Schools, and by psychiatry on the other hand, trying to invalidate a non evidence-based treatment, then we will have to face a very hard fight to put this matter right.

(1)http://www.psicoanalisiculturale.it/doc/15PAREREPRO.pdf

(2)http://photo.kathimerini.gr/xtra/files/Meletes/pdf/Mel011106.pdf

Marco Focchi

Trapezius Muscle Dizziness

L’efficacia è un tema che sempre assilla la classe manageriale. Un filosofo raffinato come François Jullien, autore di un complesso Trattato sull’efficacia , dove mette a confronto sull’argomento tutta la cultura Chinese and Western, was quickly enlisted for an internship aimed at business managers apparently engaged in some kind of business with the East.

utilitarian vision, its corporate culture, seeks to maximize the benefits of our actions, which must then go and sign with minimum losses. No to detours, not to delay, not to play coy with the time in which Bataille promoted the futility of pleasure in an economy focused on excess and on the waste.

The prospect of effectiveness is conceived in utilitarian terms, it applies today, without much selection, just about anything, then to the field psychotherapy. If the action is effective in the Agreement means with ends, what is the end or, ultimately, the product must be derived from psychotherapy (and psychoanalysis, because you do not make subtle distinctions)? The health? The well-being? The cure? In medicine, the health

know what that is: the WHO has described as a complete state of physical mental and social triggering endless controversies, and we also know how the experience of psychoanalysis, focusing on a lack, a jet ' shadow over everything that claims to complete, whole, total.

welfare instead is the hunting ground of holistic therapies, center of resonance of all the harmonies, dangerous crossroads between medicine and morality, or morality, the ethical aspect that eschews Freudian as that which leads to worse.

What then is the cure from the medical point of view is clear: the recovered fully, the return to an earlier illness. But what is in the field of mental illness, if we try to go beyond a definition that makes pin on the concept of rule by the Freudian tradition deconstructed?

As you can see the current schemes of what it produces when operating a treatment do not apply to psychoanalysis if not assuming a number of issues on which, in Freud, we are working on for years.

If, for example, as a criterion for healing, you take one of the remission of symptoms, we find that psychoanalysis is not consistent with this policy because it promotes a rather different use of the symptom, which makes it a sign of enjoyment. What psychoanalysis calls symptom is in fact not the same as what medicine calls with the same name.

needed, so when you enter this field, special precautions criticism.

You may think then that it is an epistemological problem and a need to go to the foundations of the doctrine of truth by putting to the test. Maybe for a while 'we have believed this story, and in the eighties and nineties we lost time to discuss and respond to the objections of the various Eysenck, Grünbaum, Macmillan. But it is a dead end.

The alliance between scientism and management, highlighted by Jean-Claude Milner on the trail of Leo Strauss, is now too dazzling to the eyes because they do not jump all the problems we have tried to discuss the epistemological level are actually political problems. Chapter epistemology and psychoanalysis finds its truth in the chapter, less flashy but certainly more proactive management and psychoanalysis. The epistemological claims of legitimacy must be stripped science because of their appearances are showing their true essence, that is politics.

In fact, psychoanalysis does not enter into a collision course with the criteria of science, but with the liberal government that with the turn of the eighties have settled in the government leadership the Western world.

The Chicago School, whose leading exponents were Milton Friedman and George Stigler, inspired Ronald Reagan and Margaret Thatcher in a policy that has made the economy more and more autonomous from the State and society.

The only criterion applied is the profitability, whatever the cost. We've seen what it cost, for example, Argentina in the wild liberalism that, at the time of Menem has led to apply the recipes of Domingo Cavallo aimed at curbing inflation, and finished with the big sack of December 2001 put in place by a population crippled.

In Italy the turning point is 1980 when, in October, the march of forty thousand, the so-called silent majority, the defeat marked the Fiat epochal union has opened a new Orleanists years, almost to echo Guizot: "Nurture".

This invasion of the market principle raised in unopposed plasma mentality, is the opinion becomes the basis of every hackneyed argument, as il fondo opaco di cui non occorre discutere, stabilisce silenziosamente la premessa essenziale. Produttività, tempi rapidi, costi-benefici, efficacia diventano i cardini, gli assiomi su cui si basa ogni ragionamento.

È un solido pragmatismo fondato sulla quantità. Quanto rende un’attività rispetto a quel che costa? Quanta salute produce la psicoterapia? Quanto benessere mi dà la psicoanalisi? Quanto tempo mi ci vuole per ottenere dei risultati concreti? Quanto? Quanto? Quanto? La logica quantificatrice, anello di congiunzione tra lo scientismo e l’amministrazione, fa il suo ingresso trionfale dalla porta che gli apre il liberismo. Vedremo se il crollo della Lehman Brothers, a partire dalla quale si sono begin to perceive the true dimensions of the current crisis erode the tenets of this extremist doctrine.

those hired now is not a battle for truth, which covers the fundamentals of a doctrine and its consistency with practice, it is a battle of opinion, aimed at promoting a new dimension of credibility.

I think the key was in the history of your life you had, unconscious on the tracks that the events have left you in the choices you made in the place where life has taken you behind, surprised, overwhelmed, raised or sunk? You're wrong! The key is in the genes. You are unfaithful because you have a living heritage non-compliant - but meeting! - With the pious dictates of monogamy and respect for the family, of course, imposed by a non-negotiable laws of nature. You are depressed, you think the world has no place for you, you are convinced that The Human Stain that pollutes the earth's surface? It's because you have a chemical imbalance in the brain have the serotonin ill balanced. But there is no problem because we have a new generation of drugs without the side effects of those who have sold up to yesterday, which leaves everything in place, and tomorrow we will have a generation of drugs without the side effects that we have not yet found in what we sell today, e. .. can go on forever: they are topics that do not allow for objection.

keeps on hitting the media, these stories become daily nourishment opinion, become the obvious, which is not necessary to discuss. There is the assurance of science, Expert, a new name in the Name of the Father pseudo-version: its authority is founded on the belief that lives firmly in science. We tend to say that faith is the place of certainty and science culture medium of the doubt. True, but when the general science passes quickly through the vehicle of news, the simplification of knowledge in pill prune all doubt by raising the last Supervisor: just because science cross the doubts of the tested method of trial and error is able to secrete the pearl of a certainty that solidifies in the common mind with the imperishable strength of titanium.

A leader of this devastating action of common sense, psychoanalysis is losing glamorous. Old procedure still relies on only the word, impossible to verify in a double-blind experiment, based on something so little like the idea of \u200b\u200bthe empirical, the promoter of a sexuality that pornography does not coincide with the feelings described by networks TV indifferent to any conflict of interest that is, psychoanalysis appare definitivamente out of fashion.

Capiamo dunque ora da dove arrivano le salve, dov’è la vera linea di fuoco, dove avviene il dibattito che conta. Non su The Lancet o su Nature , ma sui quotidiani, sulle reti televisive, nei podcast, in quel ronzio continuo che rintrona le orecchie, che rende sordi a sé stessi prima ancora che ai segnali dell’inconscio, perché tende a formatizzare il soggetto sulle esigenze della massimizzazione del profitto.

Si è preteso a volte che la psicoanalisi fosse una pratica autoritaria, si è detto che infantilizza i pazienti, ma la crescita in questi ultimi due decenni di una società autoritaria che tende a soffocare la psicoanalisi attraverso regolamentazioni che appiattiscono tutto è la dimostrazione migliore che la psicoanalisi vive soltanto dove si respira democrazia autentica. Una pratica di liberazione del soggetto come quella della psicoanalisi è messa alle strette in un mondo che fa del soggetto il burattino del proprio patrimonio genetico, a favore di un governo biopolitico il cui progetto è fin troppo appariscente a chi non ha gli occhi accecati dall’ultima puntata del Grande Fratello, e ha invece ancora nella memoria la lettura dell’autentico Big Brother , quello di Orwell. Convinto di descrivere solo le purghe staliniane, Orwell ha invece disegnato il mondo where we are going to live if we resist the one in which the Big Brother shows us four fingers of one hand saying that they are five, and the subject responds with conviction that it is true, I own five!

Marco Focchi

What Can You Do For An Over Extended Elbow

The good use of the unconscious

up to some 'time ago, it seemed clear what was a psychoanalyst: he was someone who knew the dead long enough to side to side with his eyes when his tongue slipped on a slip of the tongue, it made you feel the full weight of what you said without wanting to say. Things have changed now, perhaps anche per via della grande varietà di strategie terapeutiche man mano messe a punto. Probabilmente agli psicoanalisti si attribuisce ancora la virtù di saperla lunga, ma quel che di più importante hanno acquisito è che la vita non si esaurisce nei simboli, e che ogni trattamento incontra il reale su cui s’inceppano le relazioni: non tutto può passare attraverso l’interpretazione.

Nessuno pensa più, come ai tempi della terapia catartica, che sia sufficiente svelare il senso dei sintomi, né che vi siano automatismi toccando i quali si produce immancabilmente il cambiamento atteso. Quando entrano in gioco le relazioni tra il soggetto e l’Altro non possiamo ragionare in termini di connessione necessaria: there is a margin of contingency where something may be or may not be, and that depends, ultimately, a subjective decision. Certainly when a disease emerges can also be traced to what has generated. A disturbance, a symptom, a pathological manifestation is the answer to a problem that takes shape within certain conditions. These are given by an objective situation of life is not the same as being born into a family where the parents love or hate, who wanted the child ol'hanno welcomed as a hindrance, and so on. Not sufficient to infer the etiology of these conditions in a linear fashion: it is designed to include consent subject to the unconscious: in fact the child immediately began to respond to the stresses peculiar to the case before it. The type of relationships that form as you create the array of what the person will live as an adult.

problems in their actuality, however, must be resolved, and the ease with which patients have now assumed a different shape to those of the past. In this book, I then tried to carry out the clinical questions that require changes in contemporary life to psychoanalysis to address urgently.

The psychoanalytic thought has produced all the necessary tools to develop a clinic that can handle the new forms of psychic distress. However, it was widely thought of a discipline culturally sophisticated, conceptually rich, but rather slow in its effectiveness, and the results WOULD BE not on par with expectations. Tracks are so many guidelines, often engage in the vein of neuroscience, as representatives par excellence of the hotfix and a practical capacity to intervene ready and focused. Psychoanalysis is thus treated as a Viennese old lady who takes the luxury of engaging in long conversation, so of course valuable, but also a bit 'wordy, sipping tea in the afternoon, while the new trends seem to lean, dynamic girls with the U.S. snappy muscles in the gym.

A questa immagine di desuetudine, bisogna purtroppo ammetterlo, contribuisce a volte la scarsa elasticità di un buon numero di psicoanalisti, quando si arroccano ad aspetti rituali della loro pratica come se ne fossero l’insostituibile quintessenza.

Ci troviamo così di fronte al paradosso di una disciplina matura, fornita di tutti gli elementi concettuali indispensabili per orientare una cura incentrata sulla soggettività, che viene messa però in cattiva luce da un confronto inappropriato.

Anche se è senz’altro importante una verifica interdisciplinare tra i campi, non penso infatti che sul piano clinico si possa istituire un paragone tra la psicoanalisi e le neuroscienze, perché Such practices are formally different. Neuroscience studying an object, which is the brain, with its neuronal circuits and the multiple versions of the operating mind that it may be inferred. Psychoanalysis but not the assumption of a mind objectified, but the report of the subject with the Other. This is made up of personal history, and is held together by the bond of love anchored in the real sexuality. The nature of this relationship is reflected in the psychoanalytic concept of transference.

Based on an eros in the form of translation is based also all oriented psychotherapy to psychoanalysis: in fact no one can underestimate the impact of the translation, ie a dissymmetrical bond that involves the desire, in any kind of treatment focuses on the relationship between two or more people. Whatever the technical or theoretical criteria on which its actions based psychotherapies, no address translation works out of the bond. The modernity of psychoanalysis is also unsurpassed in this: even before the medicine were effectively trying to evaluate placebo in a double-blind experiments, [1] the translation had the strength of a theoretical concept as the suggestion was a question unanswered. The translation is the engine of the effectiveness of any treatment because it raises the question of the function key irriducibile che la credenza ha in qualsiasi relazione.

Il positivismo considerava che la credenza avrebbe dovuto venire soppiantata dal sapere perché la interpretava semplicemente come superstizione, come sopravvivenza religiosa. La sociologia contemporanea mostra che la credenza nella parola dell’Altro, punto cruciale nella formazione dei gruppi umani, [2] è un elemento insuperabile. Non c’è garanzia ultima della parola: lo mostra la promessa nella relazione d’amore, esempio eminente di enunciato esecutivo alla Austin: nessuno ha il titolo d’amante prima di proferire il fatidico: “ti amo”. Ma cosa è in grado di autentificare un simile statement? Trust, bet, or make up for the impossibility of certainty as to formalize the Other One, coherent, comprehensive, guarantor of truth.

The other is the partner that stands next day, the one that, day by day, he plays the game of life: the first is the parents, then teachers, classmates, friends, lovers, concubines, husbands and wives, colleagues, authorities, rescuers and bores, donors and subtractor, admirers and detractors. The Other, ultimately, is made of meetings of unique moments that become symbols and preinquadrano what comes next in certain respects, that le nostre aspettative positive o negative.

L’inconscio è l’insieme di queste tracce dell’Altro, di questi elementi significanti, e la ragione per cui l’infanzia è fondamentale è che i primi incontri ci plasmano con forza maggiore. L’Altro però è fatto di tanti pezzi significanti disparati, e l’inconscio, che li raccoglie, non è un insieme coerente. E’ quello che potremmo chiamare una molteplicità senza Uno, una molteplicità disunificata.

Si potrebbe supporre che la disunificazione dell’Altro, la pluralità delle forme simboliche nelle loro manifestazioni storiche e culturali conduca al relativismo. Non è così: real returns as invariant in all the different symbolic expressions which men have life in all times and in all places. It concerns the impossibility of formalizing symbolically sex in thought. The universality of psychoanalysis is based on this assumption: the lush bloom of people in disparate mythologies converge sull'inesprimibile of sexual difference. It follows that the Other, as significant elements of fact, it is not completely reducible to the symbolic. Not everything runs on rails prefigured by the symbolic because there are the surprises of reality, and the analytical task can not be limited to interpretation and historical reconstructions. There is an actuality

della relazione il cui filo non passa nelle trame del senso e che non si limita a ripetere le tracce del passato: la traslazione non può essere compresa soltanto in base alla ripetizione. Nella vita non si incontrano esclusivamente riedizioni di figure ancestrali. Le relazioni attuali, e in modo elettivo quella analitica, sono in grado di modificare le certezze cristallizzatesi nella storia soggettiva. Lo mostra brillantemente il bel caso di uno psicoanalista americano che ho commentato nel capitolo sulla funzione clinica della certezza.

Non c’è guarigione, e vedremo come questo termine vada chiarito, che non tragga origine dalla decostruzione di un convincimento al cuore del soggetto. Non si tratta dell’illuminazione improvvisa, come in the films of Hitchcock, or the imaginary compensation for damage suffered. The opening of the new comes from the undocking of a certainty that is rooted neurotic repetition. We will see him through some concrete cases.

In this perspective, psychoanalysis is presented as a practice to intervene in all situations of distress where the difficulties stem from relationship problems. There are only serious cases of neurosis, psychosis, panic attacks: There are for example the shadow syndromes, disorders of the character more subtle and revealing a vulnerability that would really be forced to attribute, as they sometimes do, because genetic. Ranging from simple shyness to excessive obsession with precision, humoral hyperactivity, attention deficit disorder.

This is a disorder that I could study on a rather extensive series, given that my experience as well as in private employment, was formed at school, from which part of the clinical material presented in the book. I think it is necessary to dispel the myth that favors the practice of psychoanalysis in private practice, in order to test the tools in the public who may otherwise slip into the dead end of a mere technicality management. We will then see that the old lady looks old Viennese only because of his elegant clothes a bit 'outdated, which is basically a refinement, even if nothing by no means essential.

For those working in the public sector today is unfortunately not felt the need for a personal analysis as the basis for training. Doing supervision in the specialty of Clinical Psychology at times I have seen students more prepared but untrained staff, lost in the labyrinths of countertransference. It 'always a known fact that the things that you do not learn from books can be discovered only in its analysis.

Any clinical training on the other hand makes contact with a rich variety of possible psychopathology, making first-hand the implications of the aid application. What gives you more experience of analysis? Offers the possibility of what I would call a good use of the unconscious. Sartre said an indisputable truth by saying that the enfer c'est les autres . Each inner torment comes from our peers. Or at least is the way we frame our fellows in the figures of the Other that we have symbolized. What is even more true when it comes to partners of the opposite sex: in the love you can do all the good and all evil. Even if the drive is always able to meet them both in pleasure and in pain is a form of appeasement, the neurotic symptom, however, a very advantageous way of obtaining pleasure.

The unconscious è un dispositivo simbolico che serve ad attingere un godimento reale. Siccome non è come un frutto sull’albero, che si afferra semplicemente allungando le mani, il godimento può essere ottenuto solo passando attraverso l’Altro, con tutte le complicazioni simboliche che questo comporta. Non sempre con le persone è facile capirsi, è un percorso fatto di equivoci e trabocchetti: si dice una cosa e il partner ne capisce un’altra; si cerca di precisare quel che si intendeva e generalmente si riesce a peggiorare la situazione. Tante volte è come una sabbia mobile in cui più ci si agita per far chiarezza più si sprofonda. I Cinici, intendo dire i filosofi, avevano pensato di risparmiarsi tutti questi fastidi evitando the transition to the Other and providing a self-satisfaction. But it's not a good solution.

The good use of the unconscious is something different: it is what passes for the Other after consuming the idols of the One. If the other always comes forward under the original mark of a response insurmountable suffered a denial, deception, injustice, a seduction, a flash that has given the negative from which we draw pictures with a few variations of our lives, then nothing new can be valid if not in the union which in turn will change only slightly the case.

The psychoanalytic experience is the breakdown of the One. Of course, repetition is never completely overcome, but you can expand the mesh enough to make room for the relations with others who do not go under the sign of an expected ruling, and this means that the others are a bit ' less enfer and a bit 'longer a source of surprises, though not necessarily the paradis.

I think a more accurate way to determine the result of an analysis, rather than talk about healing both refer to a good use of the unconscious. First of all healing means a state that is opposed to the disease. It 'hard to consider, however, the discomfort psichico come uno stato, e altrettanto si può dire per il benessere. Stiamo bene finché siamo in grado di fruire positivamente delle nostre risorse, e stiamo male quando il nettare della vita si trasforma in un amaro veleno. In entrambi i casi si tratta di situazioni dinamiche e per star bene non si può star fermi, occorre contribuire a che le cose vadano bene. Il soggetto non è mai completamente passivo. Il tracollo psichico, il trauma, l’evento scatenante che stanno all’origine di certe insorgenze nevrotiche improvvise non sono in realtà la causa ma solo l’occasione che rivela la struttura soggiacente. L’ostacolo reale è all’origine, e non è affatto genetico: è la mancanza d’essere che tocca ogni parlante, e rispetto alla quale ciascuno cerca delle vie possibili di compensazione. Ma non c’è superamento della mancanza o eliminazione dell’ostacolo. La vita è vivibile finché la compensazione funziona, altrimenti tutto si rivolta contro, ed è l’enfer. Con il buon uso dell’inconscio dobbiamo intendere proprio questo: trasformare l’ostacolo in risorsa cercando di stare con i nostri simili non senza passioni, ma senza abbracciare il destino di personaggi alla Balzac, la cui vocazione esclusiva sia farsi distruggere dalle proprie passioni.

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[1] W. A. Brown, "The placebo effect," in sciences, n ° 355, mar. 1998.

[2] See M. Gilbert, "collective belief and scientific change", in Phenomenology and company No. 1, 1998.

Marco Focchi