[Visibility of patients and respect for their privacy: reconciling apparently contrary imperatives in the intensive care unit]. / Visibilité des patients et respect de leur intimité : concilier des impératifs apparemment contraires en service de réanimation.

Rigorous monitoring of vital functions in intensive care requires optimal visibility of patients and their environment. Conversely, respect for privacy is an ethical imperative to respect. Liquid crystal electrical film is a device that can be applied to windows and can take opaque or transparent form on demand. Its use could satisfy the visibility of patients and respect for their privacy.

[Disability, a factor of vulnerability to incest]. / Le handicap, un facteur de vulnérabilité face à l'inceste.

Disability, a factor of vulnerability to incestThere is a lack of visibility on the issue of sexual violence among people with disabilities. There is an omerta on this subject within the social and medico-social establishments that receive them. Intra-family sexual violence is kept silent, as it is everywhere else. The vulnerability of children with disabilities is a risk factor for rape and sexual assault, and communication problems hinder their disclosure. Interview with Marie Rabatel, President of the Francophone Association of Autistic Women, expert of the High Authority of Health on the issues of violence against women with disabilities, member of the Independent Commission on incest and sexual violence against children.

[The right of elderly people in old people's homes to have a fulfilling emotional and sexual life]. / Du droit des personnes âgées en Ehpad à avoir une vie affective et sexuelle épanouie.

The sexual life of elderly people living in residential institutions for the dependent elderly (Ehpad) is a sensitive subject that is rarely discussed. Particular difficulties sometimes arise when they have cognitive problems. Affectivity and sexuality in old people's homes must be approached with tact and maturity by the carers. Sexuality belongs to private life, but its excesses are difficult to reconcile with collective life. Some proposals can be made on ethical issues and on the relationship with residents and their families.

[Preventing elderly abuse]. / Prévenir la maltraitance des personnes âgées.

While violence permeates society in many ways, it does not spare any age group. The elderly are particularly exposed to violence and abuse, especially in the current pandemic context, which they suffer without being able or daring to defend themselves. Within "Les Petits Frères des Pauvres" association, the support and advice unit for the fight against abuse is designed to support and assist, at their request, teams of volunteers and/or employees who are faced with the questionare wondering about the best choices to make in complex support situations when there is a suspicion of abuse.

[Ethics: supporting the sexuality of people with a mental disability in an institution]. / Éthique : accompagner la sexualité des personnes atteintes de handicap en institution.

The question of the sexuality of people with a disability in an institution touches on two sensitive aspects: sexuality, between taboo and unknown, and disability-related particularities. Within the microsociety of an institution, the protocols, daily living rules and therapeutic framework guide institutional life, and caregivers are sometimes helpless. An ethical perspective can help professionals support people with a mental disability with regard to their emotional and sexual life.

Le corps à la croisée du naturel, du social et de l'intime.

The body at the intersection of the natural, social and private. Confronted with a sick body, a body which no longer enjoys the "silence of the organs" within it, an ageing, tired body, caregivers, aside from the care they provide, are faced with a symbolic dimension. At the crossroads between the private and the social spheres, in a confrontation which connects them to an ancestral practice, that of the body as a tool of perception, both "touching and touched", a site of "incorporated" consciousness, caregivers also question their relationship with their own body.

Corps et culture, approche infirmière dans les soins à domicile.

Body and culture, nursing approach in home care. Working extremely closely with patients' bodies when they provide care in the home, nurses interact with households' private spheres. The intercultural dimension of their competencies enables them to approach the references and beliefs of their patients and to create with them the conditions favourable to the provision of care and relief for their unhealthy bodies.

[Respect for the patient's privacy]. / Respect de l'intimité du patient.

Caregivers are responsible for respecting the privacy of the elderly, who are more vulnerable. This requires an individual and collective professional reflection on the meaning of the practices. It is also about respecting the free choice of lifestyle by taking into account the needs of family caregivers.

[Architecture and intimacy: Reflections for institutional living places]. / Architecture et intimité : réflexions sur les lieux de vie institutionnels.

A reflection can be carried out on intimacy within private areas in institutions. An analysis of the concepts that currently underpin the architectural design of rooms in health and medico-social institutions helps to understand the reasons why privacy and a sense of home are often undermined. A sensitive approach makes it possible to explore people's lived experiences and to propose avenues for reflection to improve living conditions in institutions.

["Art therapy could have the anthropological aim of opening up to the imagination, as a structuring and anticipatory future of a changing universe"]. / « L'art-thérapie propose à la personne "objet" de tourments d'être "sujet" d'une création artistique ¼.

Jean-Pierre Klein, honorary hospital psychiatrist and director of the French national institute of expression, creation, art and therapy, describes his discovery of art therapy or how the diversion of the imagination, through contact with the material, enables one to approach and symbolise one's problems without always being able to understand what the symbols evoke. Accompanied symbolisation in art therapy can indeed be sufficient. The evolution, from creation to creation, forms a transformation process without there necessarily being any interpretative deciphering. Interview with a pioneer of art therapy in France.

Pseudoidentidad masculina y pseudointimidad perversa: fagocitación y expropiación del objeto-mujer / Pseudo-identité masculine et pseudo-intimité perverse: phagocytisation et expropriation de l’objet-femm / Male pseudoidentity and perverse pseudointimacy: phagocytization and expropiation of the objetified woman

En este trabajo se presentan varias viñetas de la historia clínica de un proyecto fallido de psicoterapia psicoanalítica que destapó –bajo la superficie de una depresión reactiva– una estructura perversa en una personalidad como si. Tanto la identidad masculina (¿qué significa ser hombre?) como la imposible intimidad con los objetos poseen, en los fragmentos clínicos presentados, un relieve importante, aportando muy brevemente hipótesis psicodinámicas para su comprensión. El objetivo que me guía es ofrecer una serie de vislumbres de un caso clínico complejo en el que la sexualidad cobra un valor simbólico y real en la estructuración de entramados relacionales muy alienantes para las mujeres. En segundo lugar, presento hipótesis interpretativas que plasman el desenlace de la intimidad perverso-narcisista creada desde un falso self. Pretendo evidenciar una ligazón indiscutible: los procesos que articulan la identidad son los mismos que tejen la intimidad: imposibilitada esta, no puede erigirse aquella. (AU)

In this paper several samples of a clinical history of a failed project on psychoanalytic psychotherapy are set out. The clinical history uncovered, under the surface of a reactive depression, a perverse structure in a personality itself. Both the masculine identity (what does it mean to be a man?) as the impossible intimacy with objects are highly accentuated in the presented clinical fragments, providing very briefly psychodynamic theories to facilitate comprehension. With this paper I aim to offer some glimpses of a complex clinical case in which sexuality has a symbolic and real value in the creation of relational connections that are very alienating for women. Secondly, I present interpretative hypotheses that articulate the outcome of the perverse-narcissistic intimacy created from a false self. I attempt to demonstrate an undeniable connection: the processes that articulate identity are the same as those that forge intimacy: if the former is prevented, the latter cannot prosper. (AU)

Dans ce travail je présente plusieurs vignettes de l’histoire clinique d’un projet avorté de psychothérapie psychanalytique qui a dévoilé -sous l’apparence d’une dépression réactive- une structure perverse dans une personnalité comme si. Aussi bien l’identité masculine (que veut dire être un homme?) que l’intimité impossible avec les objets ont, dans les fragments cliniques présentés, un relief important, apportant très brièvement des hypothèses psychodynamiques pour leur compréhension. L’objectif qui me guide est d’offrir une série d’aperçus d’un cas clinique complexe dans lequel la sexualité possède une valeur symbolique et réelle dans la structuration de trames relationnelles très aliénantes pour les femmes. Deuxièmement, je présente des hypothèses interprétatives qui montrent le dénouement de l’intimité perverse-narcissique créée à partir d’un faux self. Je prétends mettre en évidence un lien indiscutable : les processus qui articulent l’identité sont les mêmes qui tissent l’intimité : si la première n’est pas possible, la deuxième ne peut pas se construire. (AU)

[From the intimate to intimacy in social sciences]. / De l'intime aux intimités en sciences sociales.

Intimacy, situated in time and space and dependent on material conditions, is a recent subject of study in social sciences. It constitutes a category of analysis which provides information on the power relationships running through it. The right to intimacy, seized upon by vulnerable populations, then enables certain practices to be claimed and politicized.

[Caregivers faced with intimacy and sexuality]. / Les soignants face à l'intimité et à la sexualité.

Caregivers are confronted with the eroticisation of the care relationship due to the direct physical and close contact with patients and access to their private area. Through lack of training, caregivers often draw on their own personal resources to respond in a suitable and professional manner in these situations.

[Emotional life and sexuality, the institution as their guarantor]. / Vie affective et sexualité, l'institution intimée.

An individual's emotional and/or sex life all too often remains taboo in social and medical-social facilities. However, institutions must to a certain extent be its guarantor, as intimated by the user's intimacy. In this context, it is important to consider the cardinal principal of the person's consent, which is a prerequisite and necessary condition of emotional and/or sexual relations.

[A place for intimacy and sexuality in nursing homes]. / Une place pour l'intimité et la sexualité en Ehpad.

In nursing homes, intimacy is threatened by the increased dependence and lack of support. It is nevertheless possible to preserve it, meaning it is possible to ensure a continuity of existence for the elderly person in an institution.

[Intimacy and disability, experiences in a medical-social care facility]. / Intimité et handicap, expériences vécues en établissement médicosocial.

The issue of the respect of intimacy is raised particularly for people with a motor disability who are dependent on others to perform everyday tasks and are forced to live in a medical-social care facility. Their description of their experiences, difficulties and aspirations offers a better understanding of their needs with a view to providing them with a suitable response.

Trauma périnéal à l'accouchement, intimité, ajustement dyadique et fonction sexuelle de nouveaux couples parentaux.

OBJECTIVE: This study focuses on perineal trauma during childbirth and its relationship to postnatal marital and sexual issues as expressed by the sexual function and perceived intimacy of new parent couples in Ontario. METHODS: As part of a retrospective study on perinatal intimate and sexual experiences, 67 Canadian French-speaking couples from Ontario (heterosexual couples with their first child between 6 and 12 months of age) were recruited. They filled out online questionnaires that included questions about the severity of the perineal trauma and validated questionnaires that evaluated perceived sexual intimacy, dyadic adjustment, and sexual function. RESULTS: Mediation analyses based on the actor-partner interdependence model were conducted and revealed that the severity of perineal trauma is linked to the perception of decreased intimacy and to weaker sexual function for the woman. Furthermore, the perception of decreased intimacy and the weak sexual function of the man and the woman are related to a weaker dyadic adjustment for the partners. CONCLUSION: The study emphasizes the importance of supporting women who have experienced perineal trauma due to childbirth, as well as their partners.

Psicanálise e comunidade face-a-face com os "fantasmas": favorecendo a intimidade por meio do trabalho clínico com pais e filhos / Psychoanalysis and the community face to face with the "ghosts": favoring intimacy through parents and child clinical work / Psicoanálisis y comunidade cara a cara con los "fantasmas": favoreciendo la intimidad por medio del trabajo clínico con padres y niños / Psychanalyse et la communauté face à face avec les "fantômes": favoriser l'intimité à travers le travail clinique avec les parents et les enfants

Neste artigo, pretendemos nos posicionar face a face com alguns "fantasmas" presentes tanto nas relações iniciais pais-criança, quanto na teoria e prática clínica da psicanálise. Apresentaremos algumas vinhetas, incluindo transcrição de vídeos gravados durante sessões de intervenção na relação inicial pais-bebê/criança pequena, que serão discutidas com o intuito de ilustrarmos a possibilidade de se favorecer a intimidade no trabalho clínico e propiciar diálogos afinados entre psicanálise e serviços oferecidos à comunidade.

In this paper we intend to place ourselves face to face with some "ghosts", both in parents-child early relationships and in psychoanalytic approach as clinical practice and conceptual framework. Vignettes including transcriptions of video material of early intervention will be shown and discussed, illustrating the possibility of favoring intimacy in clinical work and attuned dialogues between psychoanalysis and services within the community.

En este artículo, pretendemos ponernos cara a cara con algunos "fantasmas" presentes tanto en las relaciones iniciales padres-niños, como en la teoría y práctica clínica del psicoanálisis. Presentaremos algunas viñetas, incluyendo transcripción de videos grabados durante sesiones de intervención en la relación inicial padres-bebé/niño pequeño, que serán discutidas con el propósito de ilustrar la posibilidad de favorecer la intimidad en el trabajo clínico y favorecer diálogos afinados entre psicoanálisis y servicios ofrecidos a la comunidad.

Dans cet article, nous avons l'intention de nous placer face à face avec certains "fantômes" présents dans les relations initiales parents-enfant et dans la théorie et la pratique clinique de la psychanalyse. Nous présenterons quelques vignettes, dont la transcription de vidéos enregistrées lors de séances d'intervention dans la relation parents-bébé/bambin, qui seront discutées afin d'illustrer la possibilité de favoriser l'intimité dans le travail clinique et favoriser les dialogues affinés entre psychanalyse et services offerts à la communauté.

Intimidade: O dramático e o belo no encontro e desencontro com o outro / Intimacy: the drama and the beauty in the match and mismatch with the other person / Intimidad: lo dramático y lo bello en el encuentro y el desencuentro con el otro / Intimité: le dramatique et le beau dans le fait de rencontrer et de ne pas rencontrer l'autre

Partindo da ideia de que a vivência de intimidade é uma experiência emocional, o autor busca definir o que seria a intimidade na prática da psicanálise, como ela é construída na relação analítica, bem como os fatores que a possibilitam e aqueles que a impedem. O autor inicia fazendo considerações gerais a respeito da intimidade na vida, no ciclo vital e nas relações em geral. Chega à definição de que a vivência de intimidade é uma experiência emocional de contato consigo mesmo e com outro sujeito. A seguir foca no que seria a experiência de intimidade na relação analítica, entendendo que o encontro de dois sujeitos com suas subjetividades gera uma zona de turbulência emocional que, se tolerada, transformada simbolicamente e, portanto, pensada, pode levar a conhecer a intimidade das emoções de si mesmo e do outro. Assim, a emoção experimentada no contato com o outro sujeito é o elo entre os dois e aquilo que permite conhecer o que se passa no interior de si mesmo e daquele com quem estamos em contato. A seguir o autor propõe que poderíamos pensar em um gradiente de experiências íntimas, não sendo possível nos dois extremos, no polo do isolamento autista e naquele da fusão narcisista, a experiência de intimidade. Na zona intermediária haveria graus diversos de intimidades possíveis. O trabalho prossegue, e é descrito o que seriam os tempos da intimidade, buscando fazer, para fins teóricos, uma microscopia de como se desenvolve o processo de construção da intimidade na relação analítica e os obstáculos que encontra. Finalmente, são apresentadas vinhetas clínicas com o propósito de ilustrar o que seriam, para o autor, experiências de intimidade na relação analítica, as ansiedades mobilizadas e algumas defesas contra ela.

The author starts from the idea that intimacy is an emotional experience. His purposes are to define the meaning of intimacy in the psychoanalytic practice, the way intimacy is built in the psychoanalytical relationship, and to identify the factors that either facilitate or impede intimacy. The author begins with general considerations about intimacy in life, life cycle, and relationships in general. Living intimacy, he defines, is an emotional experience of being in touch with oneself and with another subject. He focuses on describing the experience of intimacy in the analytic relationship. According to him, the meeting between two subjects and their subjectivities creates an area of emotional turbulence. If this “turbulence” is tolerated, symbolically transformed, and therefore thought out, it may lead to know the intimacy of one's and the other person's emotions. This emotion, which one has experienced in being in contact with the other person, embodies the bond between the two of them. This emotion enables them to know what is happening within both oneself and the person with whom one is in contact. The author proposes a gradient of intimate experiences, which ranges from extremes of autistic isolation to narcissistic fusion. In both extremes, the experience of intimacy is impossible. Different degrees of potential intimacy may be found in the intermediate zone. In the following part of his study, the author describes the timing of intimacy. He closely examines, for theoretical purposes, the process of building intimacy in the psychoanalytic relationship and he identifies the obstacles to be overcome. Finally, clinical vignettes are presented to illustrate the way the author would characterize experiences of intimacy in the psychoanalytic relationship, the anxieties they trigger, and certain defenses against intimacy.

Partiendo de la idea de que la vivencia de la intimidad es una experiencia emocional, el autor busca definir qué sería la intimidad en la práctica del psicoanálisis, cómo se construye en la relación analítica, así como los factores que la hacen posible y aquellos que la impiden. El autor inicia con consideraciones generales sobre la intimidad en la vida, en el ciclo vital y en las relaciones de forma general. Llega a la definición de que la vivencia de la intimidad es una experiencia emocional de contacto con uno mismo, y con el otro sujeto. Luego se enfoca en lo que sería la experiencia de la intimidad en la relación analítica, entendiendo que el encuentro de dos sujetos con sus subjetividades genera una zona de turbulencia emocional que, si se tolera, transformada simbólicamente y, por lo tanto, pensada, puede llevar a conocer la intimidad de las emociones de sí mismo y del otro. De esta forma, la emoción que se siente en el contacto con el otro sujeto es el eslabón entre los dos y lo que le permite conocer lo que sucede en el interior de sí mismo y de aquel con el que estamos en contacto. A continuación el autor propone que podríamos pensar en un gradiente de experiencias íntimas, no siendo posible en los dos extremos, en el polo del aislamiento autista y en aquel de la fusión narcisista, la experiencia de intimidad. En la zona intermedia habría diversos grados de intimidades posibles. El trabajo prosigue y se describe lo que serían los tiempos de la intimidad, intentando realizar para fines teóricos una microscopía de cómo se desarrolla el proceso de construcción de la intimidad en la relación analítica y los obstáculos que encuentra. Finalmente se presentan algunos casos clínicos con el propósito de ilustrar lo que serían, para el autor, experiencias de intimidad en la relación analítica, las ansiedades movilizadas y algunas defensas con ella.

En partant de l'idée que le vécu d'intimité est une expérience émotionnel, l'auteur cherche à définir ce que serait l'intimité dans la pratique de la psychanalyse, comment elle est construite dans son apport analytique, bien comme les facteurs qui la rendent possible et ceux que l'empêchent. L'auteur commence en faisant d'observations générales à propos de l'intimité dans la vie, dans le cycle vital et dans les rapports en général. Il arrive à la définition de que le vécu d'intimité est une expérience d'intimité de contact avec soi-même et avec l'autre sujet. Après, il s'arrête dans ce que serait l'expérience d'intimité dans le rapport analytique, en comprenant que la rencontre de deux sujets et leurs subjectivités crée une zone de turbulence émotionnelle qui, si l'on la tolère, transformée symboliquement et, donc, pensée, peut emmener à connaître ce qui se passe dedans soi-même et de celui avec qui on est en contact. Ensuite, l'auteur propose que nous pourrions penser à un gradient d'expériences intimes, qui n'est pas possible dans les deux extrêmes, au pôle de l'isolement autiste et dans ce de la fusion narcissique, l'expérience d'intimité. Dans la zone intermédiaire il y aurait des différents degrés possibles d'intimité. Le travail se poursuit et on décrit ce qui seraient les temps de l'intimité, en cherchant à faire, dans des buts théoriques, une microscopie de comment se développe le processus de construction de l'intimité dans le rapport analytique, les anxiétés mobilisées et certaines défenses contre celleci.

Intimidade: o tanque no quarto / Intimacy: the tank in the bedroom / Intimidad: el tanque en el cuarto / L'intimité: le char d'assaut dans la chambre

Este trabalho aborda intimidade desde seu surgimento no desenvolvimento e nos apegos de primeira infância, e na medida em que é parte da forma como identidades, gênero e sexualidade se estabelecem ao longo do desenvolvimento. Na parte final, como uma parte integrante da violência social, a intimidade é explorada em circunstâncias de racismo e da violência, de iniciativa do estado, cometida por meio de tortura. O que liga estes aspectos da intimidade e da vida íntima compartilhada é um compromisso com uma abordagem psicanalítica que considera o intrapsíquico e o intersubjetivo interagindo de modo poderoso e próximo. A intimidade tanto é algo extremamente pessoal e particular, quanto é profundamente impregnada de forças sociais e políticas. A intimidade assim considerada - ou seja, como profundamente individual e, ao mesmo tempo, como regulada e constituída pelo Estado, pela cultura e pela família - aparece em diversas formações políticas, totalitárias, neoliberais e democráticas.

This essay considers intimacy as it arises in early development and attachment, and as it is part of how identities, gender and sexuality are regulated over the course of development. In the final section, intimacy as an integral part of social violence is explored in circumstances of racism and state-initiated violence through torture. What ties these aspects of intimacy and intimate life together is a commitment to a psychoanalytic approach that considered the intrapsychic and the intersubjective as powerfully and closely interacting. Intimacy is both highly personal and private and deeply imbued with social and political forces. This consideration of intimacy, as it is deeply individual and at the same time regulated and constituted by the state and the culture and the family, appears in various political formations, totalitarian, neo liberal and democratic.

Este trabajo aborda la intimidad desde su surgimiento en el desarrollo y en los apegos de la primera infancia, y a medida que es parte de la forma como entidades, género y sexualidad se establecen durante el desarrollo. Al final, como parte integrante de la violencia social, se explora la intimidad en circunstancias de racismo y violencia, iniciativa del estado, a través de la tortura. Lo que conecta estos aspectos de la intimidad y de la vida íntima compartida, es un compromiso con un enfoque psicoanalítico que considera lo intrapsíquico y lo intersubjetivo interactuando de un modo próximo y poderoso. La intimidad es algo extremadamente personal y particular, así como está impregnada profundamente de fuerzas sociales y políticas. La intimidad considerada de esta forma - es decir, como profundamente individual y, al mismo tiempo, como regulada y constituida por el estado, por la cultura y por la familia - aparece en diversas formaciones políticas, totalitarias, neoliberales y democráticas.

Cet essai considère l'intimité telle qu'elle se pose lors du développement et de l'attachement précoce, et comme une partie de la façon dont les identités, le genre et la sexualité sont réglementés au cours du développement. Dans la section finale, l'intimité en tant que partie intégrante de la violence sociale est explorée dans les circonstances du racisme et de la violence initiée par l'État au moyen de la torture. Ce qui relie ces aspects de l'intimité et de la vie intime est un engagement à une approche psychanalytique qui considère l'intrapsychique et l'intersubjectif comme une interaction puissante et étroitement interactive. L'intimité est à la fois très personnelle et privée et profondément imprégnée de forces sociales et politiques. Cette considération de l'intimité, car elle est profondément individuelle et en même temps réglementée et constituée par l'État, la culture et la famille, apparaît dans diverses formations politiques, totalitaires, néo-libérales et démocratiques.