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Initiative-Vienna – New Lacanian Field Austria


Vienna: 13-14 March 

 Seminar Towards the NLS Congress:

 Interpretation  From Truth to Event

with Avi Rybnicki

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New Lacanian School
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Reproducing Innocently
Produced Traumatism


Luc Vander Vennet
 

I found it interesting for the Congress theme to line up three texts by Lacan, all of which are from 1975.  

In “L’ombilic du rêve est un trou” [“The Navel of the Dream is a Hole”][1], Lacan responds that the parlêtre – a new designation of the unconscious – retains a trace at the very level of symbolization of the fact of being born of a particular womb. The world of language of two particular beings into which the subject arrives has the consequence of situating him in a singular way in language. The parlêtre will be excluded from this origin. The scarring that bears the mark – a scar on a part of the body – is a hole, an Unerkannt, which is impossible to “recognize.” This troumatism is at the limit of analysis. 

In his “Geneva Lecture on the Symptom”[2], Lacan calls the form in which this particular language of these two beings intervenes lalation. This lalangue models the child in the function of symbolism. He will always bear the mark of this mode of speaking that has been instilled in him. Two new definitions come out of this. First, the grip of the unconscious lies in this motérialisme. In dreams, in mistakes, and in all sorts of ways of saying, the way this language was spoken and also heard will emerge [ressortira]. The unconscious is therefore no longer concerned with meaning but with resonance. And finally, the parlêtre can sustain himself by this first imprint of the encounter of words with his body only through the symptom which then becomes a body-event

Let’s move on to Lacan’s Seminar XIX …or worse.[3] New definitions of the unconscious and of the symptom require a new mode of operation, a new apprehension of interpretation. The analyst’s operation must be articulated with the traumatic lalangue of the parents who innocently produced the neurosis. The analyst must reproduce this neurosis and converge, starting from its “efflorescence” (S1– S2), towards that signifier which has marked the body in order to extricate a dose of jouissance! Because that which speaks is that which enjoys the body. 
 

Translated by Arunava Banerjee
 


[1] Lacan, Jacques, “L’ombilic du rêve est un trou”, Jacques Lacan answers a question posed by Marcel Ritter, La Cause du désir, No. 102, June 2019, pp. 35-43.

[2] Lacan, Jacques, “Geneva Lecture on the Symptom”, tr. R. Grigg, Analysis, No. 1, 1989, pp. 7‐26.

[3] Lacan, Jacques, … or Worse, The Seminar of Jacques Lacan, Book XIX, tr. A.R. Price, Polity, 2018, p. 130.

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Interpretation:
From Truth to Event

27-28 June, Ghent

 
 
 
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Per via di voutare

Claudia Iddan
 

Freud characterises the psychoanalytic technique using one of Leonardo da Vinci’s formulas on how to make art: per via de levare, that is, by a subtraction operation linked to interpretation. However, I would like to add another formula which seems more faithful to the thought of the last Lacan: per via di voutare, proposed by Gérard Wajcman [1] in connection with the ready-made of Marcel Duchamp. A formula which refers to the act of emptying [vider].

Two quotations from Lacan highlight this aspect in relation to interpretation:

A – “Interpretation […] is not interpretation of meaning, but plays on the equivoque […] it is through language that interpretation operates [….] Interpretation must always be a ready-made, after Marcel Duchamp […]. Our interpretation should aim at what is essential in wordplay in order not to be the one that feeds the symptom with meaning.”[2]

Keywords: equivoque, lalangue and ready-made.

By way of the ready-made interpretation, assemblage of the “daily” utterance of the parlêtre and lalangue, it is the equivocal that manifests, and with it the essential emerges: emptiness raised to the Dignity of the Thing [l’Achose] that does not add any meaning to the symptom. 

B – “When the l’esp of a lapse […] the space of a lapsus, has no further meaningful scope (or interpretation), only then is one certain of being in the unconscious.”[3]

Key words: space, without meaning or interpretation, unconscious.

When can we be sure of being in the unconscious? When there is no longer any meaning or interpretation, when there is a cut in the signifying chain which encircles the One. This highlights the fact that, at this moment, we are in a space emptied of meaningful articulation: a real. This empty space intersects with the emptiness of the object of the drive and that of the core of the symptom, and it is by the iteration of the One that these crossings delimit a hole, a voutare which touches or makes resonate the object a, “the inter-loan [l’entreprêt].” [4]

Translated by Joanne Conway
 


[1] Lacan, Jacques, “The Third”, The Lacanian Review 7, “Get Real”, NLS, Paris, 2019, p. 98.

[2] Ibid.

[3] Lacan, Jacques, “Preface to the English Edition of Seminar XI”, The Lacanian Review 6, “¡Urgent!”, tr. R. Grigg, NLS, Paris, 2018, p. 23.

[4] Lacan, Jacques, Télévision, A Challenge to the Psychoanalytic Establishment, W. W. Norton & Co., New York/London, 1990, p. 46. 

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Interpretation:
From Truth to Event

27-28 June, Ghent

 
 
 
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Your Tears, They’re a Mystery
 

Bruno de Halleux
 

To enter into analysis is to believe in meaning, to believe in the encryption of the unconscious, to believe in a hidden truth which would give a response, a meaning to the question of the subject, who am I?

Thus, the analytic operation is grasped as a long verification, a long process of deciphering the formations of the unconscious with the hope of discovering an ultimate meaning as to what it is that constitutes the analysand’s question.

However, what is discovered at the end of the analysis is a discovery opposed to what formed the very engine of the analytical process. The Other is reduced to its real, the subject liberated from the meaning that he has not stopped seeking throughout the process.

Nevertheless, before concluding with the discovery of an unpredictable real, a real without law, and of an Other freed from meaning, there must be this process of deciphering the formations of the unconscious, there must be this reduction of symptoms to their bone, there must be this final deduction in action of the analysand in order to consent to this effect of real sense.

Thus I grasped an interpretation of the analyst in the final stretch of my cure. Each time that I became closer to some of my primordial signifiers in the unfolding of my words, a torrent of tears prevented me from speaking.

I asked of the analyst the reason for the tears. He didn’t respond to me with meaning. He did not refer me to another signifier that would have relaunched me once again into an interminable quest. His response was brief, it was an asemantic interpretation: your tears, they’re a mystery.

I was then in a conclusive moment of the analysis. If these tears are outside sense, then they must be taken for what they are, without any other supplementary signification.

Only the primordial signifiers separated from all possible meaning remained.

There is no longer any intention, no more want-to-say, no more meaning to my master signifiers, there is only the real unconscious which, for its part, falls under an it is thus, an amen which one clearly understands henceforth one will have to know how to do with it, with these signifiers alone, with this real relieved of meaning.

 

Translation by Raphael Montague

 


 

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Interpretation:
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27-28 June, Ghent

 
 
 
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THE 2020 CONGRESS OF THE NLS
27-28 JUNE – GHENT

Interpretation: From Truth to Event

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Interpretation:
From Truth to Event

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We Interpret the Dream and the Dream Interprets the Real
 

Alexandre Stevens
 

Freud interprets the dream of the dead child that is burning as a double satisfaction: “His sleep, like the child’s life, was prolonged by one moment by the dream.”[1]
 
Lacan’s interpretation of it in Seminar XI is different. What awakens – the reality of what is happening in the adjacent room and the glow of the overturned candle, or this real that arises in the dream, the voice which murmurs this terrible sentence, “Father, don’t you see that I am burning?” Two realities are present here: on the one hand there is the strange reality of the overturned candle that happens “as if by chance”,
[2] and on the other there is the reality of the message.
 
In this message, we can certainly grasp the “the weight of the sins of the father”
[3] – a reference to Hamlet. This is how we can interpret the dream. But the dream itself interprets a real. There is more reality in this message, Lacan tells us, than in what is happening in the room next door.[4] More reality – that is to say, something that overflows all reality and cannot be absorbed – a real, therefore.
 
“This sentence is itself a firebrand — of itself it brings fire where it falls — and one cannot see what is burning, for the flames blind us to the fact that the fire bears […] on the real.”
[5] The flame that awakens the father lets the dreamer sleep once he is awake, if he does not grasp the real that the dream interprets. Lacan’s desire of awakening is about this real and not about an awakening that can let one sleep.
 
Going back to this dream in Seminar XVI, D’un Autre à l’autre, Lacan specifies, “What guides us is certainly not what does this mean?, nor is it what does saying this mean?, but rather what, by saying, does it want?
[6] What matters to us is not the meaning of the dream nor the hidden will of the dreamer, but rather what the dream wants in the saying [le dire] that carries it. This is the ethics of psychoanalysis: to make emerge what the unconscious wants.
 
This is how we can say that the dream interprets the real.

 


1 Freud, Sigmund, The Interpretation of Dreams, The Standard Edition of the Complete Psychological Works of Sigmund Freud, Vol. V, tr. J. Strachey, Vintage, London, 2001, p. 571.

2 Lacan, Jacques, The Seminar of Jacques Lacan, Book XI, The Four Fundamental Concepts of Psychoanalysis, tr. A. Sheridan, W. W. Norton & Co., New York/London, 1998, p. 69.

3 Ibid., p. 34.

4 Cf. ibid., p. 58.

5 Ibid., p. 59.

6 [“ce qui nous guide, ce n’est certes pas qu’est-ce que cela veut dire ?, et non plus qu’est-ce qu’il veut pour dire cela ?, mais qu’est-ce que, à dire, ça veut ?”], Lacan, Jacques, Le Séminaire, livre XVI, D’un autre à l’Autre, Seuil, Paris, 2006, p. 198.
 

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Interpretation:
From Truth to Event

27-28 June, Ghent

 
 
 
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NEWSLETTER 03/2020

 

Congrès de la NLS – Appel à contributions !

 NLS Congress – Call for Papers!

 

 

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VÉRITÉ À L'ÉVÉNEMENT

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Les 27 et 28 juin à Gand

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MAINTENANT!

 

 

 

 

INTERPRETATION: 

FROM TRUTH TO EVENT

THE 2020 CONGRESS OF THE NLS

27 and 28 June in Ghent

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LES ACTIVITÉS

DES SOCIÉTÉS ET GROUPES DE LA NLS

THE ACTIVITIES

OF THE SOCIETIES AND GROUPS OF THE NLS

 

ÉVÉNEMENTS SPÉCIAUX DU MOIS :

FÉVRIER/ FEBRUARY 2020

SPECIAL EVENTS OF THE MONTH:

 

ASREEP-NLS              (Suisse)

Aigle : 14 mars 

Atelier de lecture Lacan Direction de la cure et les principes de son pouvoir avec
Anne Lysy.

 

Société Hellénique de la NLS (Grèce)  

Athènes : 14 mars 

VIIème Journée de la Passe :   avec Myriam Chérel.

Initiative-Vienna, New Lacanian Field Austria  

Vienna: 13-14 March 

Seminar: Interpretation: From Truth to Event with Avi Rybnicki.

Initiative-Amsterdam (Netherlands) 

Amsterdam: 14 March 

Conference: Dream and Anxiety with Dalila Arpin.

 

 

 

ASREEP-NLS              (Suisse)

Lausanne : 21 mars 

Journée des Cartels Va savoir… !? Transmission et construction d’un
savoir 
avec
Daniel Roy.

 

 

Cercle de Varsovie (Pologne) 

Varsovie : 21 mars 

XXXIIIè Séminaire de la NLS : L’inconscient entre la mémoire et l’oubli avec Marie-Hélène
Brousse.

 

 

Cercle de Varsovie (Pologne) 

Varsovie : 22 mars 

Conférence publique : Le féminin au-delà du genre et de la mère avec Marie-Hélène Brousse.

 

Cercle de Cracovie (Pologne)

Cracow : 21-22 March 

XI Conference of Psychoanalysis – Psychotherapy: Sexual Difference – From the Logic of Have/Have Not to the Logic of
Diversity 
with 
Omaira Mesegue and Bogdan Wolf.

 

SÉMINAIRES ET AUTRES ACTIVITÉS : 

SEMINARS AND OTHER ACTIVITES:

 

ASREEP-NLS (Suisse)

Genève :

3 mars Séminaire d’introduction à la psychanalyse d’orientation lacanienne.

Aigle :

4 mars Séminaire de lecture.

Martigny :

18 mars Atelier de Criminologie Lacanienne.

 

ICLO-NLS (Ireland)

 

Dublin:

27 March A Lacanian Reading of  Freud's Case Histories.

 

GIEP-NLS (Israel)

 

Tel Aviv:

5, 26 March  Reading Seminar.

7 March Theoretical Seminar.

12 March  The Clinic in Institutions. 

28 March Conversation with creators.

 

London Society

London:

14 March (morning) Question of the School.

14 March (afternoon)   

Introduction to the Lacanian Clinics of Psychosis.

27 March Pass Testimony Workshop.

29 March (afternoon) Reading Seminar. 

 

Kring voor Psychoanalyse (Belgique)

Gand :

4 mars Soirée préparatoire vers le congrès de l'AMP.   

19 mars Atelier de recherche.

27 mars Psychanalyse et film.

 

Bruges : 

26 mars  Conférence de Oor- Zaak. 

 

Société Hellénique de la NLS (Grèce)

Athènes : 

8 février Cinéma et psychanalyse.

Thessalonique :

7 mars Cycle de formation psychanalytique.

 

Société Nœud Borromeen de la NLS en Crète 

 Crète :

14, 28 mars Cours d’introduction à la psychanalyse.

14 mars Séminaire théorique et clinique. 

17 mars Pésentation de cas de
malade.

28 mars Réunion de l’équipe clinique.

 

Cercle de Cracovie (Pologne)

 

Cracovie :

7 mars Séminaire théorique.

8 mars Séminaire de lecture.

11, 25 mars Discussion clinique.

23 mars Point de consultation.

 

Cercle de Varsovie (Pologne)

Poznan :

7 mars Laboratoires psychanalytiques. 

 

Copenhagen-NLS (Denmark)

Copenhagen:

9 March Theoretical Seminar.

23 March Clinical Seminar.

 

Société Bulgare de la Psychanalyse Lacanienne (Bulgarie)

Plovid :

18 mars  Atelier Clinique.

Sofia :

24 mars Atelier Clinique.

 

 Initiative-Vienna, New Lacanian Field Austria

Vienna :

13 March  Field-Evening. 

 

ACF-Portugal

Lisbon :

5, 12, 19, 26 mars Séminaires ouverts.

 Lacan Circle of Australia 

Melbourne :

15, 22, 29 March Theoretical Seminar. 

 

NLS-Québec (Canada)

Montréal :

18 mars Module de Nosographe Psychiatrique.

 

Lacanian Compass (USA)

New York: 

4, 18 March Reading Seminars. 

9, 30 March Clinical Seminar.

11 March Towards Events of the School.

Miami: 

2, 3, 9, 16, 17, 23, 30 March  Reading Seminar. 

4, 30 March Clinical seminars. 

11, 18, 22 March LC- Miami Group Meeting.

Houston:

4, 7, 14, 25, 28 March  Reading Seminars.

21 March LC-Houston Group Meeting.

25 March ZADIG Reading Seminar. 

 

Initiative-Berlin (Allemagne) 

Berlin : 

13 mars L'atelier psychanalytique.

16 mars Séminaire de l'Orientation lacanienne.

 

Initiative-Toronto

Toronto: 

10 March Reading Seminar.

24 March Clinical Seminar. 

 

 

SECTIONS CLINIQUES ET CHAMP FREUDIEN :

CLINICAL SECTIONS AND THE FREUDIAN FIELD:

 

ASREEP (Suisse)

Fribourg :

19 mars Laboratoire du CIEN.

Genève :

25 mars CEREDA.

 

Société Hellénique : CCA (Grèce)

 

Athènes :

10, 17, 24, 31 mars  Séminaires théoriques.

3 mars Séminaires cliniques. 

18 mars Séminaire clinique : présentation et étude de cas clinique.

 

17 mars Séminaire de psychanalyse lacanienne à l’hôpital psychiatrique d’Attique (Daphni): Présentation de malade sur dossier.

 

Kring voor Psychoanalyse (Belgique)

Gand :

28 mars Section clinique.

 

NLS-Québec (Canada)

Montréal :

11 mars  Séminaire mensuel du Pont Freudien.

Athènes :

6, 7 mars Journées d'études avec Florencia Shanahan.

13, 19, 26, 30 mars  Séminaires théoriques.

11,18, 21 mars  Laboratoire de lecture.

21 mars  Groupe clinique.

  

Initiative-Russie

Moscou :

20 mars Présentation de malade.

24 mars Atelier clinique.

24 mars Séminaire théorique. 

Novosibirsk :

3, 11, 17, 25 mars Séminaire de travail.

4,18, mars Séminaire théorique.

  

Initiative- Ukraine

Kiev :

1 mars Rencontre du groupe : KARTEL.

 

 

The Nottingham-Dublin Lacanian Studies Programme:

 

 

PUBLICATIONS :

 

 

 

 

THE LACANIAN REVIEW 

JOURNAL OF THE NEW LACANIAN SCHOOL AND THE WORLD ASSOCIATION OF PSYCHOANALYSIS

THE LACANIAN REVIEW ONLINE

To receive LRO weekly by email you may subscribe by writing to: thelacanianreviewonline@gmail.com

 

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An Interpretation of the Analyst. Interpretation-Event


Citations from
Jacques-Alain Miller

 

Jacques-Alain Miller gives a precise idea of what a cure oriented towards the sinthome is:

“In his Seminar, The Sinthome [Lacan] formulates: The analyst is a sinthome. He is supported by the non-sense, so we allow him his reasons; he will not explain himself. Rather will he play at the body event, at the semblance of trauma. And he will have to sacrifice much to merit being, or to be taken for, a bit of real.” [1]

“It is in correlation with the notion of interpretation as disruption that we have to introduce something like the parlêtre, that is to say a function, a notion that […] goes further than the unconscious.

Lacan aimed for something which would go beyond the notion of the unconscious and what is inscribed in that place; what he called the parlêtre is where the function of the unconscious is completed by the body. […] Not by the symbolized body, not by the imaginary body, but by what is real about the body.

So this already indicates, at least, that interpretation as disruption mobilizes something of the body. It is a mode of interpretation that requires that it be invested by the analyst and, for example, that it brings in […] tone, voice, accent, even gesture and gaze. Thinking of this interpretation as disruption brings to mind the notes taken by a passer who reported, as an AS [2], her cure and, in the story that she told, what had been the turning point for her. It was not a whole discourse; this interpretation, as she said, was in a long dark corridor, after the session, while she was leaving, and just like that she was led to turn around because the analyst was sending her a message which, as she described it, was made of a kind of pantomime, a pantomime of devouring, accompanied by a vague growl, something which could be: “Grr…! !” and, at just the right time, of bringing in the body, of bringing in the figure. [It] took place in the hallway of the exit, which is in and of itself a certain way of bringing in the body […]. We cannot bring in the oral drive or the anal drive, but we can, on the other hand, bring in the specifically Lacanian drives, which are the scopic drive and the invoking drive.

It seems to me that interpretation as disruption is based especially on this input. One day we will have to understand that what the notion of deciphering still leaves in default is that in analysis, both one and the other must bring their bodies.”[3]
 



[1] Miller, J.-A., « La fuite du sens » (1995-1996), L’Orientation lacanienne ii, 14, teaching held under the auspices of the Department of Psychoanalysis, University Paris 8, lesson of 31 January 1996.

[2] This is the testimony of Monique Kusnierek.

[3] Miller, J.A., « L’expérience du réel dans la cure analytique », [1998-1999], L’Orientation lacanienne iii, 1, teaching held under the auspices of the Department of Psychoanalysis, University Paris 8, lesson of 27 January 1999.
 

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NLS Congress 2020

Interpretation:
From Truth to Event

27-28 June, Ghent

 
 
 
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RADIO LACAN
No. 269

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New Lacanian School
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Initiative-Amsterdam 

Amsterdam: 29 February 

CONFERENCE: 

The Speaking Body

 with Anne Lysy and Rick Loose


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