El centro de psicoanálisis de ASM 13, se encuentra en el seno de un organismo de psiquiatría del sector especializado en patologías no neuróticas. Esta particularidad, la ha conducido a desarrollar técnicas de tratamiento particulares, pero también a la elaboración de ciertos conceptos teóricos (interés transferencial, tercer personaje, interpretación de funcionamiento o de procesos…) que ponen en evidencia, la necesidad de adaptación del enfoque psicoanalítico para ese tipo de pacientes.
Los inicios de tratamiento de adolescentes o de jóvenes adultos nos confrontan desde el principio a une fuerte movilización de la transferencia en nuestras sensaciones. La excitación pulsional y la ambivalencia caracterizan la situación analítica y las resistencias reforzadas por el temor de traicionar los objetos de amor originarios. La cura de un joven obsesivo de veinte tres años y la comparación que se hace con el hombre de las ratas sostiene esta hipótesis.
Using clinical encounters with contemporary artists (in this case, Boris), we explore the place of the body in creation, through the notion of rhythm. Rhythm is not limited to rhythmicity or tempo, nor measure alone; rather, it bears witness to the incarnation of internal movement. It is in its incarnation that rhythm exists, in time with the body of the drives that it expresses. The created work will be its echo.
This article will analyze the notion of subjectivation according to R. Cahn (2016) using the example of psychoanalytical practice in a Center for Adolescents that he created (CEREP). The notion of borderline state is redefined with reference to adolescence by the incapacity to gain access to the position of subject of one’s own psychical experience in terms of being. From this is derived a renewed conception of psychoanalytical practice which is specified, justified and distinguished from some contemporary derivatives.
This article will try to pinpoint the conditions leading to the emergence of Islamic fanaticism in Europe. The fascination Islamism exerts over the Old World here designates both the attraction to jihad and intellectual blindness in the face of the phenomenon. This symptom of contemporary life will be interpreted in light of the effects of “historical truth” caused in the people involved, while the issues this presents for the work of human culture will be explored.
How can adolescents raised in European culture take part in terroristic jihad? By demonstrating the return of theological politics and its potentially totalitarian effect, the author shows a possible connection between discontent in the culture, whose specific features need to be establishment, and personal discontent derived from hate and destructiveness.
This article is a continuation of the book The Current Malaise in Culture: the split between the civilized current and aggression against culture feeds into a disavowal of the destructiveness at work in group psychology and even in critical thought – so that judgment is suspended. The superego is weakened, then perverted. Radical Islamism is a typical form of sadistic, paranoiac superego, much more than a result of fragile narcissistic identity.
The treatment starts when the adolescent or young adult patient appropriates the therapeutic demand and formulates for himself a need to understand. This means leaving a narcissistic register that has been defensively foregrounded in the elements of discourse, which masks the suffering and the symptom. The addition to the initial psychotherapeutic setting of a monthly psychodrama session helped the object transference to manifest itself.
Adolescence, the age of possibilities, belongs to the field of discontinuity, the most perceptible form of which is corporal. Other discontinuities – psychic, familial, environmental – are proper to this age. Traces of the primary phases of development will echo these reorganizations.
Adolescence is a second birth, with all the traumatic echoes it induces in the parents. The onset of puberty, occurring earlier and earlier in our times, is a crucial moment for analytical treatment when there is a risk of psychosis. The second phase, the symbolic birth into adulthood, should be a time for integrating acting out, masturbation, and boundaries, within an identity open to love thanks to the mourning of childhood and Oedipal objects.
Adolescence, 2017, 35, 1, 83-100.
Revue semestrielle de psychanalyse, psychopathologie et sciences humaines, indexée AERES au listing PsycINFO publiée avec le concours du Centre National du Livre et de l’Université de Paris Diderot Paris 7