Some Questions Raised by the Practice of Online Analysis.

In this paper the author explores some of the issues raised by the practice of online analysis. In particular, he emphasizes the difference between the setting and the frame and proposes a theoretical approach of the latter as emerging within the transferential dynamic.

Dans cet article, l'auteur explore certaines des questions soulevées par la pratique de l'analyse en ligne. En particulier, il souligne la différence entre le dispositif et le cadre et propose une approche théorique de ce dernier comme émergeant au sein de la dynamique transférentielle.

En este artículo, el autor explora algunas de las cuestiones que plantea la práctica del análisis virtual. En particular, hace hincapié en la diferencia entre el encuadre y el marco y propone un enfoque teórico de este último como emergente dentro de la dinámica transferencial.

The transferential chimera II: some theoretical considerations.

The author develops here a theoretical model to account for the different levels of organization and functioning of the transference chimera of which he gave a clinical presentation in an earlier article. From his reading of Jung's 'Psychology of the transference' he derives a dynamic model of the chimera and links it to quantum mechanics and chaos theory not so much to describe the reality of the phenomenon, but to offer a model of representation as a conceptual and meditative tool for analysts to use in their practice. The main hypothesis of this work is that the chimera arises from the intimate interplay of the respective de-integrates of the analyst and of the patient, thus constituting a genuine self in the transference. The author concludes with some implications for the analyst's own internal position.

From Freudian narcissism to the Buddhist notion of anatman, via Jung's idea of identity.

Starting from the question the youthful Carl Gustav pondered as he sat on 'his' stone - 'Am I he who sits on the stone, or am I the stone on which he sits?' - the author has attempted to show that, for Jung, the idea of identity is founded on a wilful non-determination. This stance results in ethical and methodological repercussions that differentiate it both from the Freudian project and from Hindu and Buddhist thought, while at the same time having much in common with them. The paper refers to the notions of emergence and (Varela et al. 1992) enaction and argues that the concept of the archetype, especially in relation to the self, merits a re-evaluation in light of the new scientific paradigm.

The transferential chimera: a clinical approach.

The author presents four quite different clinical situations which he believes show the development of an aspect of the transference as a genuinely autonomous psychical neo-reality of the transferential inter-space, which, in the words of Michel de M'Uzan, he calls the transferential chimera. Basing himself on a reading of 'The psychology of the transference', he goes on to propose a more general application of this particular transferential dynamic whose origin lies in matriarchal incest and which develops around the alchemical quaternio of the cross-projective space of the transference-counter transference and in the analytic setting. Finally, he examines the four clinical situations in the light of this application of the transference in order to propound an understanding of his reading, and proposes a hypothesis for the constitution of the transferential chimera out of the intermingling of the de-integrated parts of the self of the analyst and those of the analysand.

Towards a theory of the integration of the Other in representation.

In this article, the author tries to uncover the elements of a theoretical model which would take into account the psychic transformations necessary to facilitate the emergence of representation. Toward this end, he firstly relies on Jung's notion of the archetype and Freud's idea of hallucinatory wish fulfilment, which he reconsiders in the light of the writings of Fordham (de-integration and re-integration of the primary self), and of Jean Laplanche (primary seduction), and linking it to the model based on chaos theory as developed in physics. He thus concludes that under the influence of primary seduction, the archetype is able to become a veritable, strange psychic attractor, enabling the determining factor of the instinctual axis of the archetype to open up to the possibility of symbolization, a necessary underlying feature for the occurrence of subjectivity. He ends his argument with a brief clinical vignette which illustrates the effect of openness to the psychic unknown constituted by primary seduction in the transference.

Nymphea: from psychic breakdown to the emergence of subjectivity.

In the first part of the paper the author presents an account of the analysis of a woman who is psychically extremely disturbed. This clinical presentation focuses on the unfolding of the transference process, and on the countertransference difficulties encountered during the course of the treatment which lasted more than ten years. In the second part of the paper the author proposes a theoretical approach to the breakdown experienced by the patient, and puts forward the hypothesis that there was insufficient differentiation between her internal objects and the archetypes, and that this prevented the development of symbolization. The author proposes the idea of a collapse between internal and external objects, which destroys the space necessary for representation and symbolization that normally arise between the two poles of the object. The account of this transference process between the analyst and the patient is thus seen as the account of the (re)construction of true internal objects, and of the resumption of a symbolic process to make possible the development of subjectivity.

Are archetypes transmitted or emergent? A response to Christian Roesler.

In this paper the author argues that Jung's concept of archetype should not be reduced to an univocal definition. Jung himself proposed many definitions of this concept, some of them being partially or totally contradictory to others. A univocal and logical way of thinking can lead us to refute and reject part of those definitions, but a complex way of thinking, as proposed by Edgar Morin or Roy Bhaskar for example, can allow us to consider that those apparent contradictions in Jung's definitions of archetype reflect the complexity of the psychic reality. The main argument of the author is that Jung was missing the epistemological concept of emergence (which appeared in science at the time of his death) and that he tried to express it with the epistemological concepts of his time.

From end time to the time of the end: some reflections about the emergence of subjectivity.

In this article, the author presents the first ten years of the analysis of a young patient who just barely escaped an onset of schizophrenia. The patient showed defences of the self that had been frozen with regard to his relationship to time, and had shut him outside of any rapport with time, forcing him to seek-as desperately as unconsciously-a 'time of the end', a present time. He explores different 'lived times': circular and linear times that are both classical in Jungian theory; he then describes what he calls subjective linear 'lived time' as a modality for opening up instinctual objectivity to subjectivity's access to the symbolic. In his theorization of this passage, he uses the Greek notion of Kairos as well as the French psychoanalyst Jean Laplanche's theory of originary seduction. Finally, he ties this transition to recent theories in physics of complex systems, also called chaos theory, and poses the hypothesis that this model can represent two essential qualities of subjectivity: its non-predictability and its non-reproductability.