“What does it mean to be Lacanian today The incidence ?” This was the question pos on May 19th during an ACF debate evening open to all, host by the Angers office 1 The incidence . This meeting was part of a series that began with a first question: ” What is a School for psychoanalysis?” follow by a second: “How are analysts train?”
Being Lacanian today? The challenge could seem intimidating, quick to mark time, as Pierre Streliski not in the introduction to his talk. Did it not, in fact, call for identification, a direction perfectly oppos to the analytic experience? The evening demonstrat that this was not the case.
It was prec The incidence by an investigation
that caus a stir in the vast section of the ACF Val-de-Loire Bretagne. And beyond: Gérard Wajcman, responding to this question, in reference to Lacan, interpret it as follows: “If there is a challenge for the psychoanalyst, it is to live up to the time he lives in.” The reader will mobile database find an anthology of this investigation where the answers to the question pos to one and all are closer to a strange affair like that of M. de Oliviera’s Angelica than to a Whodunit .
This investigation, lasting more how to generate high-quality leads than a month, was therefore not without its findings and gave the evening its direction. Several members of the ECF and the ACF thus testifi that the analyst, above all analysand, practic; that being Lacanian was knowing how to read the opaque thing that animates us; that being Lacanian was also being torment by what result from the intersection between the register of language (symbolic) and that of the living (real).
There was much talk of the symptom
the formal envelope of this worry to which Guilaine Guilaumé returns, of knotting, but also of style, of mode of enjoyment and of what one says , never forgotten. In short, what was evok during this evening were the shifts of the moment when the symptom reverses into effects of creation, as Monique Amirault says, where “the passion for the new takes precence over hope”.
But there was also the evocation of clean email what I will call the incidence of cause 2 ; you will find traces of it in the other texts brought to your attention. This is the moment when a cause, not yet Freudian, nevertheless takes shape in its opacity; when the interpellation of the .
– always religious at heart –, preserving the supposition of this knowlge and this truth, a position conducive to the analytical experience as demonstrat by the contributions of Emmanuel Chenesseau and Jérémie Retiere.