GIEP – NLS
2 March 2024
Knottings Seminar of the NLS
with Patricia Bosquin-Caroz
& Els Van Compernolle
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New Lacanian School
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Three Questions to Jacques-Alain Miller
by Corinne Rezki*
In 1946, in his “Presentation on Psychical Causality,” Lacan, having already perceived the risk for psychiatry of searching for the cause of madness in neurology, described the decline of the psychiatric clinic. Would the equation therefore be: “everyone is mad + neurological cause = depathologisation”?
Contemporary depathologisation is not simply the consequence of the dissolution of the clinic due to the DSM and the promotion of medication as the universal key to “mental disorders”. It proceeds from the epochal shift in Western civilization, completely reconfigured by the system of radical individualism. We used to distinguish the normal from the pathological. Once the normal is deconstructed as “norm-mal(e)”, the pathological deconsists.
The pathologies of yesteryear are destined to become “lifestyles”.
Today's depathologisation is heir to what is already at work in “Presentation on Psychical Causality” of 1946, which is an existential depathologisation. It holds that madness – Lacan does not say “psychosis” – is a matter of the subject's freedom, of “the unsoundable decision of being”.
How can we not recognise in this an echo of the “original choice” on which Sartre’s Baudelaire is based, whose publication in Les Temps modernes precedes that of the “Presentation…” by a few months?
If Lacan takes his distance from the “metaphysical causality” attributed to the philosopher, he is nonetheless inspired to dissolve the so-called “organic causality” of madness in order to substitute it with the functions of freedom, its “minute blade” and its “ungraspable consent”.
Lacan makes no secret of his indebtedness to the existentialist school, acknowledging that he follows Merleau-Ponty's “phenomenological method” insofar as it “consider[s] lived experience prior to any objectification.” This gives rise to an initial distinction between the subject and the ego: the latter is but an objectification of the former.
It is demonstrable that the emergence of the Lacanian instance of the subject is correlative to a radical depathologisation of the psychic event.
In Seminar IV, on page 120, Lacan said of the madman: “the instituted world of the British Isles indicates that everyone has the right to be mad on the condition that one remain mad separately. Madness begins when one imposes one’s private madness on the entirety of subjects.” [translation modified]. What is the relationship between this definition and the Congress theme?
This is a thesis about England, and about the founding principles of tolerance of which it had given the world the theory and example. See Locke’s A Letter Concerning Toleration, its influence on Voltaire; Spinoza precedes it (Treatise on Theology and Politics).
The idea is that we agree to tolerate the other’s beliefs, on condition that he does not hold to them enough to impose them on me, nor that he tries to make me give up mine. Tolerance supposes that no one claims to communicate with an Absolute, and to love it madly. So, believe, yes, but in moderation – not absolutely. Believing is therefore ambiguous, because not believing is a moment of believing.
It follows that your belief is always particular to you. It cannot pass to the register of “for all x,” in other words, of the universal.
Nevertheless, it is in this solution of continuity, in other words, in the impotence of the particular to meet up with the universal, that Lacan, with Hegel, sees “the general formulation of madness” (See the “Presentation…”).
This contradiction is explained if we replace the half-flesh / half-fish belief, which is imaginary, with the delusional belief, which has to do with a real.
This is where the formula “Everyone is mad” is inscribed. This madness in question is that of each one, one by one. It has to do with fantasy insofar as it determines each one’s conception of the world – which is like no other – and his or her singular feeling about life. In that sense, it is a “private madness.” To collectivise it is to pass from fantasy to fanaticism.
Lacan was surprised that so many people attended his Seminar. As head of the School, he prohibited any group life in his School, which he left to others to run in a rather disorderly way.
This theme resonates with a burning topicality. What is the mainspring of the visionary character attributed to some of Lacan’s propositions? Is it rooted in the finesse of a logical identification of the tribulations of the parlêtre?
Lacan began by formalising the Oedipus in terms of the paternal metaphor, and by establishing the Name-of-the-Father as the master signifier essential to humanising and normalising desire.
Subsequently, he was able to note, in his practice, the disintegration of patriarchy and the promotion of the object a, there where the S1 had been. He extrapolated a new clinic from this and announced very early on, the overthrow of the old order of things in Western civilisation.
He was not enthusiastic about this prospect. The title of his Seminar XIX discreetly indicated this: an ellipsis followed by “…or Worse.” It was the Father who was thus elided. “Père ou pire” – “Father or Worse,” this is where we are.
Translated by Peggy Papada
Reviewed by Philip Dravers
*First appeared in Hebdo Blog on 4 February 2024.
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New Lacanian School
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Proposed axes of work
We propose seven axes of work to orient your clinical cases for the Parallel sessions in English, French or bilingual (simultaneous translation).
1. Instants of seeing: love at first sight – twists of fate – insights
2. Effects of Captivation: the body – the mirror – the fetish
3. The appeal of the gaze: Where am I seen from? By whom? Between the Ideal and the Superego
4. Through the window of fantasy: voyeurism/exhibitionism – porn addiction
5. The stain: the uncanny – shame – indignity
6. “Wandering gazes”: these objects (a) that run everywhere, all alone and always ready to grab you at the first turn…
7. The resources of artifice: veil, modesty, adornments, beauty…
For more information… here
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Questions
for Christiane Alberti, President of the WAP
What is the WAP?
The World Association of Psychoanalysis brings
together seven Schools, situated in different countries, on different
continents. Characterised by a diversity of languages and styles, it is a
translinguistic experience which aims at keeping the Lacanian orientation and
Psychoanalysis alive in the world. All its members have one thing in common:
their theoretical references, their concern for the formation of the analyst,
their way of practising psychoanalysis, and their doctrine regarding the end of
analysis. Its members, living in different cultural milieus, feel that, one by
one, they form a School ONE, sharing its destiny, sharing as destiny:
psychoanalysis.
The Congress?
Every two years, the World Association of
Psychoanalysis holds a Congress for its members and anyone else interested in
psychoanalysis. This Congress will be held virtually from February 22nd
2024, to February 25th 2024.
The aim? To take advantage of the best of the virtual, to gather across
borders and languages.
Contemporary clinical issues at the
Congress?
“Everyone is mad”, this proposition by Lacan gave its title to the XIVth
Congress of the World Association of Psychoanalysis. It resonates immediately
with the demand for egalitarianism that dominates the contemporary world. Taken
to its logical conclusion, it implies the exclusion of any notion of normality.
In
a sense, then, Lacan had anticipated the consequences of our contemporary
ideology of universal egalitarianism, which takes the form of a generalised
depathologisation. Today, as a matter of fact, it is the clinic itself, as a
whole, that is being called into question, always under the suspicion of
promoting segregative categories.
Contrary to current ideological prejudices that deconceptualise the clinic and
tend to rely on the will of subjects, against a backdrop of denial of the
unconscious, Lacanian depathologisation does not erase the clinical structures
at all. On the contrary, it highlights the edges of a mode of jouissance. Here,
the clinic is not aimed at for its own sake but serves as an instrument for
orienting oneself in the interpretation that is the principle of the analytic
method.
So a congress via videoconference means 4
days in front of the screen?
No, not at all! Just a few hours a day!
To listen to clinical cases?
Yes, during the parallel clinical sessions on Thursday, the 22nd
and Friday, the 23rd of February!
And Saturday and Sunday?
Those will be the plenary days, when you'll hear contributions from
psychoanalysts of the WAP, writer-poets, polymaths…
And in the run-up to the conference?
You can discover tiktalks by colleagues from all over the world and the TLMF
series!
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To register: https://congresamp2024.world/en/produit/congres-2024/
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For the schedule: https://congresamp2024.world/en/the-simultaneous/
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The arguments: https://congresamp2024.world/en/category/arguments/
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TikTalks: https://congresamp2024.world/en/category/tiktalks-en/
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TLMF series: https://congresamp2024.world/en/category/tlmf-en/
Interview conducted by Pascale Rivals for ACF Midi-Pyrénées
Translated by Stéphane Preteux.
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Présentation
Le prochain congrès de l’Association mondiale de psychanalyse (AMP) se déroulera en février 2024. Son thème est annoncé par son titre : Tout le monde est fou.
Cet aphorisme de Lacan est extrait par Jacques-Alain Miller d’un texte initialement publié dans Ornicar ?, alors complété d’une précision : « c’est-à-dire délirant ». C’est l’époque du Séminaire « Le moment de conclure » et cette formule lapidaire, qui peut sonner comme un slogan, consonne aussi bien avec la dépathologisation actuelle, qu’avec la pente à l’égalitarisme. « Freud a considéré que rien n’est que rêve », écrit aussi Lacan, qui en est alors à ranger toutes les productions humaines, religions, raison, science, arts et psychanalyse tout autant, comme des « élucubration[s] de savoir » sur l’impossible à dire. J.-A. Miller souligne le caractère testamentaire de ce tout dernier enseignement de Lacan.
Ce volume Scilicet, conçu pour préparer ce congrès international, rassemble 113 contributions écrites par des psychanalystes de l’ensemble des Écoles de l’AMP, éclairant les multiples facettes de ce thème dont ils font apparaître la brûlante actualité au regard de la clinique d’aujourd’hui comme des débats qu’alimente la forme contemporaine du malaise dans la civilisation.
Le volume est ouvert par la conférence de J.-A. Miller annonçant le congrès et son titre, et par le texte de Lacan daté de 1978, « Lacan pour Vincennes ! » qui dit l’enjeu de l’expérience du département de psychanalyse : « Comment faire pour enseigner ce qui ne s’enseigne pas ? »
Table des matières
Préface, Christiane Alberti
« Tout le monde est fou », Jacques‑Alain Miller
Lacan pour Vincennes !, Jacques Lacan
Introduction, Ligia Gorini & Gil Caroz
I. La raison depuis Freud
Présentation, Marcela Almanza, plus-un (NEL)
Ce reste dénué de sens, Beatriz Gonzalez-Renou (ECF)
Pourquoi Freud ?, Carolina Rovere (EOL)
La dépathologisation du délire depuis Freud, Dora Pertesi (NLS)
L’insensé, Jazmín Torregiani (EOL)
II. Forclusion généralisée
Présentation, Roberto Cavasola, plus-un (SLP)
De la forclusion restreinte à la forclusion généralisée, Laura Arciniegas (NEL)
La forclusion généralisée et l’intraduisible, María Eugenia Cora (EOL)
Multiplicité des jouissances et ségrégation, Neus Carbonell (NLS)
Cancel Time, Jeffrey Erbe (NLS)
III. Corps et lalangue
Présentation, Ivana Bristiel, plus-un (EOL)
Il n’y a pas de rapport sexuel chez les corps parlants, il y a lalangue, Marie‑Hélène Brousse (ECF)
Tâche commune, usage singulier, Fabiola Ramon (EBP)
Le symptôme phobique : coalescence entre jouissance et langage, Antonia De Miguel (ELP)
Adoration du corps, délire et réel, Gustavo Moreno (EOL)
IV. Le sentiment de la vie
Présentation, Carmen Cuñat, plus-un (ELP)
Au joint de la vie, Dominique Corpelet (ECF)
Le plus intime de la vie, Alejandra Loray (EOL)
La vie et le sens, Mariela Vitto (NLS)
Le senti-ment de la vie, Cécile Wojnarowski (ECF)
V. Modalités de suppléance et sinthome
Présentation, Blanca Sánchez, plus-un (EOL)
Le sinthome comme suppléance, Dominique Holvoet (ECF)
Le sinthome est un système, Christel Van den Eeden (NLS)
Alejandra Pizarnik : le poème est une blessure, Claudine Foos (ELP)
VI. L’autisme du sujet
Présentation, Jean-Daniel Matet, plus-un (ECF)
Le même et le différent, Gustavo Slatopolsky (EOL)
L’autisme natif du sujet, Jérôme Lecaux (ECF)
L’autisme du sujet, de l’Un au lien social, Marcia Zucchi (EBP)
Que savons-nous de la parole d’avant le langage ?, Sabina Serniotti (EOL)
VII. Délire et savoir
Présentation, Angélica Bastos, plus-un (EBP)
Le délire généralisé et son au-delà, Gabriela Camaly (EOL)
« Tout savoir est délire et le délire est un savoir », Liliana Aguilar (EOL)
Élaboration délirante et externalisation de l’objet, Blanca Cervera (ELP)
Suppléer au défaut dans l’univers, Aurélie Pfauwadel (ECF)
VIII. Rêve, réalité et réel
Présentation, Sophie Marret-Maleval, plus-un (ECF)
L’orientation par le rêve et non par le désir de dormir, Débora Rabinovich (EOL)
Rien n’est sans un réel, Oscar Ventura (ELP)
Si tout le monde est fou, alors…, Sergio Sabbatini (SLP)
Sauver la clinique qui – entre réalité et réel – se réveille de son sommeil, Raquel Cors Ulloa (NEL)
IX. La norme et l’anormal
Présentation, Alberto Murta, plus-un (EBP)
De la norme-mâle à l’a-normalité Une, Victoria Horne Reinoso (ECF)
La cloche du normal, Nicolás Mascialino (EOL)
Au-delà de la norme et de l’anormal, Xavier Giner Ponce (ELP)
Reste l’École…, Susana Strozzi (NEL)
X. Consentement et liberté
Présentation, Sergio Caretto, plus-un (SLP)
Une marge de liberté, Silvia Salman (EOL)
Liberté, Gelindo Castellarin (SLP)
Consentir à son devenir sexué, Inga Metreveli (NLS)
Transmissible et intransmissible, Marcia Stival (EBP)
XI. Incroyance, croyance et certitude
Présentation, Marina Recalde, plus-un (EOL)
La croire – y croire, Irene Dominguez (ELP)
Certitude : boussole du réel dans la clinique, Fernando Casula (EBP)
L’identité, entre délire et certitude, Pascale Fari (ECF)
Une approche de l’Unglauben, Mackling Limache (NEL)
XII. Identité et identification
Présentation, Maria Silvia Hanna, plus-un (EBP)
La notion d’identification et la modification de la composition de l’identité, Paula Pimenta (EBP)
Identité et identification. Michel-Ange est-il « porno » ?, Omar Battisti (SLP)
Une quête de permanence, Alicia Arenas (NLS)
Identification déségrégative, Adolfo Ruiz (NEL)
XIII. La mentalité
Présentation, Miquel Bassols, plus-un (ELP)
La débilité mentale, Carlos García (NEL)
Mentalité et jouissance, Daniel Cena (ELP)
Senti-mentalité, Marga Auré (ECF)
XIV. Pas folles-du-tout
Présentation, Clara Holguín, plus-un (NEL)
Retour sur l’érotomanie féminine, Damien Guyonnet (ECF)
Dans la faille du phallus, une jouissabsence, Bénédicte Jullien (ECF)
« Elles, elles savent qu’elles ne savent pas », Anna Pigkou (NLS)
Évènement de corps et « pas folles-du-tout », Fábio Paes Barreto (EBP)
XV. Clinique continuiste versus clinique discontinuiste
Présentation, Mauricio Tarrab, plus-un (EOL)
Une clinique des suppléances, Alfredo Zenoni (ECF)
La continuité du principe de plaisir, María Victoria Clavijo (NEL)
Clinique continuiste, pas sans transfert, Niraldo de Oliveira Santos (EBP)
Clinique continuiste et symptômes contemporains, Teresa Colomer (ELP)
XVI. Le réel de la maladie mentale
Présentation, Francesca Biagi-Chai, plus-un (ECF)
La mélancolie et le réel, Glacy Gonzales Gorski (EBP)
Remarques sur la mélancolie, Yves Depelsenaire (ECF)
Holophrase ◇ Débilité, Gerardo Battista (EOL)
Le réel de la consistance mentale, Ram Mandil (EBP)
XVII. Dépathologisation
Présentation, Silvia Baudini, plus-un (EOL)
Dépathologisation sauvage et singularité analytique, Daniele Maracci (SLP)
L’homme profilé, Marie Laurent (ECF)
Tout le monde est débile, Mathieu Siriot (ECF)
En faveur du pathos, Silvia Ons (EOL)
XVIII. Styles et personnalité
Présentation, Jean-Louis Gault, plus-un (ECF)
Le chat de Kipling, Valeria Casali (EOL)
L’objet élidé, Oriana Novau Onrubia (ELP)
Être un poème, Romain-Pierre Renou (ECF)
XIX. Signes discrets
Présentation, Réginald Blanchet, plus-un (NLS)
Le paradigme de la psychose ordinaire, Jean Luc Monnier (ECF)
Logique discrète du diagnostic de psychose, Alessandro Arena (SLP)
Les trois précarités de l’adolescence contemporaine, Valentina La Rosa (SLP)
Ode à la clinique du discret — France Jaigu (ECF)
XX. N’est pas fou qui veut
Présentation, Philippe La Sagna, plus-un (ECF)
Vou(loi)r, Tammy Weil (NLS)
Transitionne qui veut ?, Laurent Dumoulin (ECF)
N’a pas de corps qui veut, Carla Fernandes (EBP)
Du tous fous aux nuances du délire de chacun, Gloria Sensi (EOL)
XXI. Science et scientisme
Présentation, Angelina Harari, plus-un (EBP)
Obscurscientisme, Olena Samoïlova (NLS)
Notes sur le sujet fou de la science dans le monde contemporain, Celeste Viñal (EOL)
Science et délire, Rogério de Andrade Barros (EBP)
« Évidence », un signifiant-maître de notre époque, Alejandro Reinoso (NEL)
XXII. L’ère neuronale
Présentation, Lieve Billiet, plus-un (NLS)
L’ère neuronale, dissipation de l’inconscient, Edna Elena Gómez Murillo (NEL)
Mind the Gap !, Francesc Vilà (ELP)
Brainwashing, Lucas Leserre (EOL)
Clarté de l’imagerie, opacité du réel, Omaïra Meseguer (ECF)
XXIII. Action lacanienne en psychiatrie
Présentation, Felix Rueda, plus-un (ELP)
La dignité du délire, Virginie Leblanc-Roïc (ECF)
Le réel échappe aux neurosciences, Fabian Fajnwaks (ECF)
Le transparent, l’opaque, Marisol Gutiérrez (EOL)
Dissolution de la psychose – Épidémie d’autisme, Patricio Álvarez Bayón (EOL)
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New Lacanian School