Enforced Disappearances and Torture Today: A View from Analytical Psychology 2. Torture Survivors and the Unthinkable: A Hyper-Present Body in the Therapeutic Process: 2. Torture Survivors and the Unthinkable: A Hyper-Present Body in the Therapeutic Process1.

In very rare cases, individuals survive the atrocities of abduction, imprisonment and torture that are part of the hallmark of enforced disappearances. Cases of people who survive torture and seek asylum in a third country help us understand some important aspects related to the crime of enforced disappearance. In the psychotherapy of torture survivors, at an early stage and for a long time, words often do not convey the core of the patient's experience. Survivors usually have tormented bodies in which individual and collective violence, hatred, anger, guilt and shame are painfully inscribed. Corporeal countertransference becomes the only possible way for a therapist to get in touch with a survivor's experience through a kind of body-to-body communication. The centrality of the body in these therapies suggests that the body is the involuntary recipient and container of mass political atrocities and, for this reason, the place where, in the case of horrific social violence, the possibility of social "knowing" is stored and can be retrieved. Thus, when it comes to forced disappearance, the determination of the relatives to get to the truth through the discovery of the remains of their disappeared demonstrates the importance of the body as the final witness of what happened, beyond any possible manipulation.

Dans de très rares cas, des personnes survivent aux atrocités de l'enlèvement, de l'emprisonnement et de la torture qui caractérisent les disparitions forcées. Les cas de personnes qui survivent à la torture et demandent l'asile dans un pays tiers nous aident à comprendre certains aspects importants liés au crime de disparition forcée. Dans la psychothérapie des survivants de la torture, à un stade précoce et pendant longtemps, les mots ne transmettent souvent pas le cœur de l'expérience du patient. Les survivants ont généralement des corps tourmentés dans lesquels la violence individuelle et collective, la haine, la colère, le sentiment de culpabilité et la honte sont douloureusement inscrites. Le contre-transfert corporel devient le seul moyen possible pour un thérapeute d'entrer en contact avec l'expérience d'un survivant par une sorte de communication de corps à corps. La centralité du corps dans ces thérapies suggère que le corps est le destinataire involontaire et le conteneur des atrocités politiques de masse et, pour cette raison, le lieu où, dans le cas d'une violence sociale horrible, la possibilité d'un "savoir" social est stockée et peut être récupérée. Ainsi, lorsqu'il s'agit de disparitions forcées, la détermination des des membres de la famille à accéder à la vérité en retrouvant les restes de la personne disparue montre l'importance du corps en tant que dernier témoin de ce qui a eu lieu, au-delà de toute manipulation.

En casos muy raros, las personas sobreviven a las atrocidades del secuestro, el encarcelamiento y la tortura que forman parte del sello distintivo de las desapariciones forzadas. Los casos de personas que sobreviven a la tortura y buscan asilo en un tercer país nos ayudan a comprender algunos aspectos importantes relacionados con el delito de desaparición forzada. En la psicoterapia de supervivientes de tortura, en una fase temprana y durante mucho tiempo, las palabras no suelen transmitir el núcleo de la experiencia del paciente. Los supervivientes suelen tener cuerpos atormentados en los que se inscriben dolorosamente la violencia individual y colectiva, el odio, la ira, el sentimiento de culpa y la vergüenza. La contratransferencia corporal se convierte en la única vía posible para que un terapeuta entre en contacto con la experiencia de un superviviente a través de una especie de comunicación cuerpo a cuerpo. La centralidad del cuerpo en estas terapias sugiere que el cuerpo es el receptor involuntario y el contenedor de las atrocidades políticas masivas y, por esta razón, el lugar donde, en el caso de la violencia social horrorosa, se almacena y puede recuperarse la posibilidad del "conocimiento" social. Así, cuando se trata de desapariciones forzadas, la determinación de los familiares por llegar a la verdad a través del hallazgo de los restos de sus desaparecidos demuestra la importancia del cuerpo como testigo final de lo sucedido, más allá de cualquier posible manipulación.

Primo Levi's bearing witness and the reinterpreted past: post-truth and the authoritarian other.

The stark realism of Primo Levi's experiences of the Shoah is considered in light of the current political climate in which the authoritarian other induces a divergence between reality, a state of things as they actually exist or existed, and truth, that which to some extent accords to reality. In this paper I will consider how truth becomes divorced from reality by considering Giegerich's interpretation of Plato's Parable of the Cave, arguing that truth is affected by perception and belief. After addressing 'truth' in justice, analytic work and the family, the post-truth phenomenon is discussed and defined as a force erosive to reason and sensibility; its general purpose is to avoid doubt and anxiety. The past is interpreted and re-interpreted to advance multiple geopolitical interests. Levi warned, in 1976, that the authoritarian state considers it quite permissible to alter the perception of what is true.

Le réalisme frappant des expériences de Primo Levi de la Shoah est étudié à la lumière du climat politique actuel dans lequel l'autre autoritariste provoque une divergence entre une vérité perçue et la réalité factuelle. Dans cet article je vais prendre en compte comment la vérité devient divorcée de la réalité. Pour cela, je considérerai l'interprétation que fait Giegerich de la parabole de la caverne de Platon, la vérité étant la perception d'une réalité factuelle qui fut jadis. Après une discussion de la « vérité ¼ dans le domaine de la justice, du travail analytique et de la famille, le phénomène de la post-vérité est abordé et défini comme une force érosive de la raison et de la sensibilité afin de s'épargner le doute et l'angoisse. Le passé est réinterprété dans le but de promouvoir les intérêts personnels et géopolitiques. Levi a donné l'avertissement, en 1976, que l'état autoritariste considère qu'il est permis d'altérer la vérité. Le point central dans la pensée de Levi est que la Shoah ne peut pas être comprise et ne doit pas être comprise, parce que comprendre voudrait dire la contenir.

El fuerte realismo de Primo Levi en torno a sus experiencias en la Shoah es considerado a la luz del clima político actual, en el cual el otro autoritario induce una divergencia entre una verdad percibida y la realidad factual. En el presente trabajo, consideraré como la verdad se divorcia de la realidad, considerando la interpretación de Giegerich sobre la parábola de la caverna de Platón, siendo la verdad, la percepción de una realidad factual que alguna vez fue. Luego de plantear la 'verdad' en la justicia, el trabajo analítico y la familia, el fenómeno de la posverdad es discutido y definido como una fuerza erosiva de la razón y de la sensibilidad para evitar la duda y la ansiedad. El pasado es reinterpretado dando cuenta del interés personal y de los intereses geopolíticos. Levi advirtió, en 1976, que el estado autoritario considera permitida la alteración de la verdad. Central en el pensamiento de Levi es que la Shoah no puede ser comprendida y no debería ser comprendida, porque comprenderla significa contenerla.

Working with chronic and relentless self-hatred, self-harm, and existential shame: a clinical study and reflections (Paper 2 of 2).

This second of two papers focuses on the shame which emerged in the first 14 years of analysis of a woman who was bulimic, self-harmed, and repeatedly described herself as 'feeling like a piece of shit'. To explore this intense and pervasive shame I draw on Jung's and Laplanche's emphasis on experiences of unresolvable, non-pathological 'foreignness' or 'otherness' at the heart of the psyche. Images, metaphors, elements of clinical experience, and working hypotheses from a number of analytic traditions are used to flesh out this exploration. These include Kilborne's use of Pirandello's image of shame as like a 'hole in the paper sky' which, I suggest, points to a crack in subjectivity, and reveals our belief in the efficacy of the self to be illusory. Hultberg's observations on shame as having an existential mode (function) are also explored, as is the nature of analytic truth. Using these ideas I describe my patient's process of finding some small but freeing space in relation to her shame and self-hatred. Through enduring and learning from her shame in analysis she realized that it was part of a desperate unconscious attempt to draw close to her troubled father and so to 'love him better'.

The making of a tragedy: perversion in the perception of truth.

A type of wilful blindness can pervert an individual's perception of truth or reality, not because that reality is too much to hold, but because it is distasteful. Undesired. The case of Adam will be used to explore perversion as it twists an analytic process, affecting the transference and countertransference in ways that are difficult to see. Theorists of Freudian, Kleinian, Lacanian, and Jungian traditions are drawn from to explore potential roots to this perverted turn, and the way it can rigidify an individuation process. The anxiety that haunts this case echoes Jung's anxiety as he wondered if the stone saw him or he saw the stone. Object and observer blend when both analyst and patient hide from themselves and one another, knowing the truth of what is being discussed but blind to it.

Influences on my clinical practice and identity. Jungian analysis on the couch-what and where is the truth of it?

The author considers the various influences that have shaped his clinical practice and particular identity as a Jungian analyst. It is hoped that the sharing of these observations will, like a shard of a hologram, reflect aspects of the Jungian community as a whole. The author also attempts to put Jungian analysis 'on the couch' by looking at the current debate in the Journal between traditional and relational psychoanalysis. This is compared to the discourse that philosophy has been struggling with for centuries concerning the nature of truth.

Sob a sombra do patológico: sujeito e verdade no adoecer / Beneath the shadow of the pathological: subject and truth in getting sick / Sous l'ombre du pathologique: sujet et vérité dans le devenir malade / Bajo la sombra de lo patológico: sujeto y verdad en el adolecer

Este artigo analisa fontes da tradição da medicina da alma que tratam do adoecer. Inspirado em Georges Canguilhem, examina-se a noção de saúde e doença anterior às especializações modernas de modo a ressaltar que o adoecimento e as paixões que o acompanham são consequências da condição de vivente. Conclui-se que a antiga definição do humano como sujeito ao padecimento guarda semelhanças com o sujeito patológico concebido pela atual Psicopatologia Fundamental.

This article analyzes primary sources from the tradition of "medicine of the soul," which deals with the experience of getting sick. Inspired by Georges Canguilhem, the notions of health and disease that were available before the development of modern specializations are examined in order to show that falling ill and the emotions related to this process are actually consequences of being alive. The author concludes that the ancient definition of human as vulnerable to suffering has close similarities with the pathological subject, which is conceived in today's field of fundamental psychopathology.

Cet article analyse des sources de la médecine de l'âme qui traitent de l'expérience de la maladie. Inspiré par Georges Canguilhem, on examine les notions de santé et de maladie antérieures aux spécialisations modernes d'une façon a montrer qu'être malade et les passions de l'âme qui s'en suivent ne sont que des conséquences d'être vivant. On conclue que l'ancienne définition de l'homme comme sujet aux souffrances garde des similarités importantes avec le sujet pathologique de la Psychopathologie fondamentale.

Este artículo analiza las fuentes de la tradición de la medicina del alma que tratan del adolecer. Inspirado en Georges Canguilhem, se examina la noción de salud y de enfermedad anterior a las especialidades modernas de manera a resaltar que el adolecer y las pasiones que lo acompañan son consecuencias de la condición de estar vivo. Se concluye que la definición antigua de lo humano como sujeto del padecimiento guarda semejanzas con el sujeto patológico concebido por la actual Sicopatología Fundamental.