{"id":216878,"date":"2024-04-14T21:29:17","date_gmt":"2024-04-15T00:29:17","guid":{"rendered":"https:\/\/gay.blog.br\/?p=216878"},"modified":"2024-04-24T11:15:05","modified_gmt":"2024-04-24T14:15:05","slug":"un-recorrido-por-polis-de-gilliard-a-picasso","status":"publish","type":"post","link":"https:\/\/gay.blog.br\/es\/columnistas\/diogo-de-castro-gomes-es\/un-recorrido-por-polis-de-gilliard-a-picasso\/","title":{"rendered":"Un recorrido por Polis: de Gilliard a Picasso"},"content":{"rendered":"

El Psicoan\u00e1lisis<\/strong> inaugur\u00f3 un nuevo campo de conocimiento. La propagaci\u00f3n de este nuevo campo a trav\u00e9s de las redes sociales, por ejemplo, puede conducir a una profundizaci\u00f3n del malestar al fabricar un ideal de \u00abautoconocimiento\u00bb. Esta exigencia est\u00e1 condenada al fracaso desde el principio, porque fomenta la ilusi\u00f3n de que el psicoanalista tiene conocimientos sobre la vida y sus penurias o disfruta de alguna ventaja que los dem\u00e1s no tienen. Cuando el analizante<\/em> deja de buscar en otra parte el consentimiento simb\u00f3lico\/imaginario y asume su posici\u00f3n deseante, construye un nuevo tipo de conocimiento que ratifica la diferencia entre el sujeto y el individuo.<\/p>\n

El t\u00e9rmino \u00abindividuo\u00bb deriva del lat\u00edn individuum<\/em>: lo que no se puede cortar, lo que no es divisible. Al psicoanalista le interesa precisamente este corte, esta secci\u00f3n, ya que es lo que subyace a la emergencia del sujeto sobre el que operamos. En otras palabras, el psicoanalista se interesa por ese decir que no es captado por los hilos de la significaci\u00f3n, lo que es imposible de simbolizar; \u00e9sta es la base de la praxis<\/em> psicoanal\u00edtica. Por tanto, el sujeto – sobre el que operamos – no es una unidad contable en una colectividad, no es una clase (usuario, consumidor, colaborador, etc.) ni lo que se opone a lo colectivo tan particular como sugiere el t\u00e9rmino \u00abindividuo\u00bb.<\/p>\n

Por lo tanto, la subjetividad tiene su estructura basada en una subversi\u00f3n del espacio y del tiempo que excluye cualquier dimensi\u00f3n mensurable, es decir, en una superficie donde las relaciones entre dentro\/fuera, individual\/colectivo no son antit\u00e9ticas, sino m\u00e1s bien la coloraci\u00f3n del conflicto entre la vida de la pulsi\u00f3n y las restricciones impuestas por la civilizaci\u00f3n. En 1938, Freud ya hab\u00eda constatado esta subversi\u00f3n al afirmar que: \u00abel espacio puede ser la proyecci\u00f3n de la extensi\u00f3n del aparato ps\u00edquico… El psiquismo se extiende; no sabe nada de \u00e9l\u00bb.<\/p>\n

Podemos deducir que la formaci\u00f3n del psicoanalista participa de esta subversi\u00f3n del espacio y del tiempo, dado que la relaci\u00f3n entre \u00abteor\u00eda\u00bb y \u00abpr\u00e1ctica\u00bb tampoco son antit\u00e9ticas. Al utilizar el t\u00e9rmino analizante<\/em>, ya estamos dando pistas sobre lo que ocurre en este proceso. \u00bfPor qu\u00e9? Porque el sufijo ante<\/em> – que etimol\u00f3gicamente procede del lat\u00edn – indica la noci\u00f3n de agente. El analizante es el que realiza una acci\u00f3n, el que trabaja. El psicoanalista hace trabajar al analizado para producir\/inventar nuevos significantes que le conduzcan a trav\u00e9s de sus fantasmas. Mediatizado por lo que ha producido, el analizante<\/em> se entera del descubrimiento radical de Freud, es decir, del inconsciente y de sus efectos.<\/p>\n

Freud subray\u00f3 la importancia del an\u00e1lisis personal para el psicoanalista debido a la dificultad de captar el inconsciente, es decir, la dificultad de captar lo que es el inconsciente freudiano en \u00abteor\u00eda\u00bb. Esta dificultad se hace evidente cuando Freud<\/strong><\/a>, inaugurando una nueva episteme, incluye el inconsciente como soporte de lo transmitido, forjando a la vez su m\u00e9todo, su instrumento, su campo y su objeto. Cuando entramos en la pr\u00e1xis<\/em> psicoanal\u00edtica, debemos considerar que algo se transmite fuera de lo que queremos saber; \u201clo intransmisible est\u00e1 en el coraz\u00f3n del deseo de transmitir, no como inefable, sino como umbral de la invenci\u00f3n\u201d\u00b9<\/strong>.<\/p>\n

En una direcci\u00f3n diferente a la del Psicoan\u00e1lisis, la psicoterapia se basa en una visi\u00f3n adaptativa guiada por una comprensi\u00f3n fijada de antemano de lo que se oye de lo que se habla, y por lo tanto no sostiene la posici\u00f3n del sujeto deseante m\u00e1s all\u00e1 de la demanda; \u201ccompreender \u00e9 estar sempre compreendido a si mesmo nos efeitos do discurso\u201d; \u201ccomprender es siempre comprenderse en los efectos del discurso\u201d\u00b2<\/strong> \u2013 afirma Lacan el 4 de mayo de 1972. De este modo, reiteramos que la psicoterapia como aparato del discurso tecnocr\u00e1tico crea, naturaliza y fija prescripciones morales y comportamentales marcadas por una pluralidad psicol\u00f3gica que idealiza el buen car\u00e1cter; la experiencia del psicoan\u00e1lisis va m\u00e1s all\u00e1 de los ideales y se gu\u00eda por la \u00e9tica del deseo<\/em>.<\/p>\n

Por \u00faltimo, queridos lectores, como no puedo visitarlos\u00b3<\/strong>, les traigo noticias en esta columna. Aqu\u00ed en la Tierra hay m\u00e1s llanto que samba y rock’n’roll, pero lo que quiero decirte es que la situaci\u00f3n es peligrosa. N\u00f3tese que las Escuelas de Psicoan\u00e1lisis est\u00e1n pasando por encima del puesto de psicoanalista y pueden ser sustituidas por YouTube, podcasts, cursos, postgrados o incluso una columna como \u00e9sta \u2013 \u00a1aunque es importante que los psicoanalistas no dejen de ocupar todos estos espacios! \u2013 Esto hace saltar una alarma que conduce al siguiente discernimiento: un psicoanalista es alguien que lleva su an\u00e1lisis personal hasta sus \u00faltimas consecuencias; es alguien que se ha retorcido, se ha vuelto del rev\u00e9s y, por no buscarlo, lo ha encontrado.<\/p>\n

\n

\u00b9<\/strong> PORGE, E. (2009)<\/strong>. Transmitir la cl\u00ednica psicanal\u00edtica: Freud, Lacan, hoy<\/em>. Campinas: Editora de Unicamp, 2009.
\n\u00b2<\/strong> <\/a>LACAN, J. (1971-72)<\/strong>. Seminario: O saber do analista<\/em> (El saber del analista).
\n\u00b3<\/strong> Considerando la subversi\u00f3n espacio temporal intr\u00ednseca a la producci\u00f3n de subjetividad, siento que te visito, entrando en el espacio que me concedes y en un tiempo que se sucede.<\/p>\n","protected":false},"excerpt":{"rendered":"

En su primera columna, el psicoanalista Diogo de Castro Gomes invita a los lectores a \u00bb torcer y retorcer\u00bb los desaf\u00edos de la mente humana.<\/p>\n","protected":false},"author":3760,"featured_media":215986,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"googlesitekit_rrm_CAoiEBg-BXrJeACjO8p49SE4kTY:productID":"","tdm_status":"","tdm_grid_status":"","_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"Un recorrido por Polis: de Gilliard a 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