Teach and pass on the psychoanalysis

Abstract. There is no university training for becoming a psychoanalyst. However, this prevents neither psychoanalysis to be transmitted through university, nor psychoanalysts to have a university culture. Psychoanalysis develops indeed from a multidisciplinary approach and from a practice which has to be constantly reinvented so as to reach at best the subjectivity of its time. Under these conditions, can psychoanalysis be taught and transmitted, as Freud and Lacan have shown it.

Transmission of the psychoanalysis in the psychiatry

Abstract. Psychoanalysis has transmitted to psychiatry a particular idea of the ‘psychic human being’ that has formed the basis of its therapeutic practices even since the domination of ‘biological psychiatry’. In recent years, a new conception of the ‘citizen-patient’ has been challenging the psychoanalytic conception of the mental patient by introducing its own practices and values, supported by a broader movement in society. Nevertheless, the notion of psychotherapy retains its attractive quality as shared psychic work and might enable psychoanalytic thought to maintain its influence in psychiatry.

The pass

Abstract. How can collective forms of work avoid the pitfalls of the dogmatic reproduction of knowledge ? Knowledge of the unconscious cannot be transmitted. What some individuals may perceive of the effect of their encounter with the experience of the unconscious allows them to assert its existence in their professional practice. What is most important is that the stance taken does not follow from the effect of any predetermined model, but rest rather on the experience of this encounter and the work shared with others in dealing with the contemporary discontents.

Transmission and work of the dissymetry in intercultural situation

Summary. The article is about cultural transmission seen from two different approaches. First what is passed on by on foreign student to his/her thesis supervisor : the author argues that there seems to exist a connexion between decentring and dis-semblance. He then elaborats around the notion of dissymetry witch may allow a transformation of representations. Secondly he writes about a similar dissymerty, in the clinic existing between patient and therapist, which enables the therapist to circumscribe the field of speech, movement or affects, bearing in mind that the therapeutic framework requires constant reassessment. Througout the article, attention is paid to the idea that the student or the patient’s cultures cannot be reduced to his/her own cultural identity, but to allow full scope to the Uncanny.

What the patients pass on to us

Abstract: Our purpose will be an attempt to put into perspective the elements of a logic of transmission so that the transmission itself, as logical position in relation to knowledge or even more to non – knowledge. From a first point is the encounter with a patient, will be unfolded and articulated the question of otherness, that of instituting separation, position relative to a point of no knowledge. The knowledge is not there to hear their differences with misleading knowledge, as knowledge on the side of learned ignorance. Through clinical notes will be discussed accepting to be moved and transformed by a  patient, the ability to ex- position in relation to the institution but to get out of the fascination generated by the statements of some patients. This sometimes  invisible transmission from patients may question our know how of psychoanalyst but also our clinical know how of practitioner in institution and our responsibility.

Ethics and ends of threads

Abstract. In this article, the author summarizes the itinary of research that led her to put on the same level the “coffee break stories’ by caregivers with the “little stories” by Jean Oury in his seminar at St.Anne Hospital. These narratives are set out on a cathartic and humorous, tragi-comic mode, and used to elaborate the suffering generated by the care activity and trasmit work’s experience, developing incidents where ethics takes the form of self irony and tricky behavior.

Institutional pedagogy. To transmit: the necessity of the fate

Abstract. Institutional pedagogy was built in proximity with institutional psychotherapy. It developed at the school, like an active pedagogy, but also in social services, in social work, and formation. Fernand Oury is the major figure, but much of others – and many groups of practical experts – played and play a significant role in its diffusion and its “transmission”. The transmission is always an equation with several unknown factors. It did not fail to be posed throughout the history of this movement. But one can retain three things of this history: – The founders are never lonely agents of their foundations, nor of their transmissions, – a specific transfer, burst, is with work in and between the historical groups, – It is by the books, testimonies, the existence of places of the practices, the internships of transmission of the practices, that the transmission is played by chance. No one does not know which “will be authorized”.

VARIA. Charles Melman’s new psychic economy concept

Abstract. The new psychic economy is a concept of Charles Melman’s, who is a French psychoanalyst, one of the most important Jacques Lacan’s disciples. It is his manner to try to explain –which he is doing for many years now – the social changes of recent decades and their consequences, mainly in the field of psychoanalytic clinics. This paper is also inspired by other authors’ works, in particular by that of the Belgian psychoanalyst Jean-Pierre Lebrun, a member of the International Lacanian Association, i.e. the School founded by Melman. Melman’s central argument is that nowadays – at least in occidental societies – the social link is submitted to a neo-liberal requirement of unlimited pleasure, that prevents symbolic castration from being functional. The decline of patriarchy – which was already diagnosed by Lacan and some others as taking place since the XIXème  century – opens the way to a matriarchal society and to a different psychic economy. Lebrun names the latter “a hinterland economy”, in reference to antique social structures, before the patriarchy era.