PIPOL4
Barcelone
11 et 12 juillet 2009
4ème Rencontre européenne du Champ freudien
Bulletin de préparation à la rencontre
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Francés-Español-Italiano-Inglés
Vers PIPOL 4
Jacques-Alain Miller
À peine pipol 3 s’achève-t-il que déjà le regard se tourne vers pipol 4.*
pipol 3 a témoigné d’une épidémie qui a gagné et gagne tous les jours dans le Champ freudien, faisant vibrer toute sa communauté européenne.
Enthousiasme inopiné
Il y a quatre ans, s’ouvrait à Paris, financé par l’École de la Cause freudienne, le cpct, le Centre Psychanalytique de Traitements et Consultations de la rue de Chabrol. S’il y a aujourd’hui une dizaine de cpct en France, plusieurs en Espagne, deux en Italie, un à Bruxelles, beaucoup en formation, si une cinquantaine d’institutions ont adhéré à ripa, notre Réseau d’Institutions de Psychanalyse Appliquée, si tout ce petit monde est en pleine activité, en pleine croissance, ce n’est dû à aucune directive, à aucune injonction. À vrai dire, il y a quatre ans, le cpct de Paris semblait promis à être une initiative expérimentale qui resterait vraisemblablement longtemps solitaire, jusqu’à ce que ses leçons soient sagement tirées par des comités scientifiques.
Un enthousiasme inopiné a balayé tout cela. Les masses du Champ freudien se sont emparées de l’idée, et l’ont transformée en force matérielle, elles ont surmonté tous les obstacles, mettant au jour des gisements insoupçonnés de bonne volonté, de disponibilité, de temps libéré, révélant des vocations, comme si chacun s’était dit : “Enfin, nous y sommes !“ Comme si nous faisions enfin retour à l’avenir. Comme si à travers nous la psychanalyse passait une nouvelle alliance avec le temps présent.
Nouveau paradigme
Nous sommes portés par ce grand mouvement, qu’il nous faut en même temps élucider, ne serait-ce que pour savoir quel est le pas suivant à faire sur le chemin de pipol.
Pour justifier à nos propres yeux la novation qu’introduisait le CPCT, pour mettre nos papiers psychanalytiques en ordre, nous avons eu recours à une vieille distinction : psychanalyse pure et psychanalyse appliquée. Très bien ! C’est classique.
Il est tout à fait exact que nous laissons intacte la psychanalyse pure, les mêmes exigences continuent de s’imposer à la formation des analystes, la passe reste le nom sous lequel nous pensons le terme vrai d’une analyse et pratiquons sa vérification.
La novation dont il s’agit s’est produite au niveau de la psychanalyse appliquée à la thérapeutique. Il était plus rassurant pour nous de penser ainsi. Nous avons introduit là un changement de paradigme, nous avons touché à des paramètres jusqu’alors constants, la durée et le paiement : durée limitée et programmée, paiement supprimé. Attention ! supprimé pour le patient, mais aussi, jusqu’à présent du moins, pour le praticien.
Sans doute la thérapie brève avait-elle déjà été pratiquée en psychanalyse et théorisée — pensons par exemple à l’un de nos anciens, Franz Alexander —, de même que le traitement gratuit — songeons au dispensaire de Berlin au temps de Wilhelm Reich —, mais, à ma connaissance, cela n’a jamais été pratiqué sur cette échelle, ni avec l’élaboration clinique ad hoc qui, chez nous, désormais l’accompagne.
Lieu Alpha
C’eût été impossible si notre référence était restée le concept fossilisé du cadre, qui se confond avec le cabinet du praticien exerçant en libéral. Les effets psychanalytiques ne tiennent pas au cadre, mais au discours, c’est-à-dire à l’installation de coordonnées symboliques par quelqu’un qui est analyste, et dont la qualité d’analyste ne dépend pas de l’emplacement du cabinet, ni de la nature de la clientèle, mais bien de l’expérience dans laquelle lui s’est engagé.
Ce sont les concepts lacaniens de l’acte analytique, du discours analytique, et de la conclusion de l’analyse comme passe à l’analyste, qui nous ont permis de concevoir le psychanalyste comme objet nomade, et la psychanalyse comme une installation portable, susceptible de se déplacer dans des contextes nouveaux, et en particulier dans des institutions. Les récits de cas montrent et démontrent, mettent en évidence, que des effets psychanalytiques proprement dits se produisent au sein de contextes institutionnels, pour peu que ce contexte autorise l’installation d’un lieu analytique. Il y a un lieu analytique possible en institution, disons un Lieu Alpha.
Un Lieu Alpha n’est pas un lieu d’écoute. On appelle lieu d’écoute aujourd’hui un endroit où un sujet est invité à déblatérer à tire-larigot. On dit que la mise en mots soulage. Un Lieu Alpha est un lieu de réponse, un lieu où le bavardage prend la tournure de la question, et la question elle-même la tournure de la réponse. Il n’y a Lieu Alpha qu’à la condition que, par l’opération de l’analyste, le bavardage se révèle contenir un trésor, celui d’un sens autre qui vaut comme réponse, c’est-à-dire comme savoir dit inconscient. Cette mutation du bavardage tient à ce que nous appelons le transfert, qui permet à l’événement interprétatif d’avoir lieu, l’événement interprétatif qui partage un avant et un après, comme nous disons classiquement.
Pour qu’il y ait Lieu Alpha, il faut et il suffit que s’installe la boucle par laquelle « l’émetteur reçoit du récepteur son propre message sous une forme inversée »[i], le sujet se trouvant dès lors branché sur le savoir supposé dont il ignorait être lui-même le siège.
Branchement, rebranchement
L’émergence d’un tel instant de savoir demande à être sévèrement contrôlée, car c’est une étincelle qui peut mettre le feu à toute la plaine, je veux dire allumer chez un sujet l’incendie d’un délire interprétatif généralisé. Une sélection drastique s’impose des opérateurs en Lieu Alpha, afin de s’assurer qu’ils sont capables d’une distribution pondérée des effets psychanalytiques, dosés aux capacités du sujet à les supporter. De même, les opérateurs en Lieu Alpha ne peuvent se dispenser de pratiquer l’art du diagnostic rapide. Dans la règle, cette tâche est, dans nos cpct, confiée aux praticiens les plus confirmés, aguerris, qui ont à formuler une prescription détaillée.
On aperçoit déjà par là ce qui a pu captiver dans la pratique des effets thérapeutiques rapides : le haut degré de maîtrise clinique qu’elle requiert, la mobilisation immédiate du savoir préalablement accumulé tant par l’étude des textes que par l’expérience effective, l’évaluation instantanée et l’assomption raisonnée du risque clinique. On a ainsi pu constater qu’un branchement, même fugace, sur le savoir supposé, que nous appelons par hypothèse inconscient, se traduit dans la règle par un rebranchement sur ce que l’on appelle traditionnellement le discours de l’Autre.
Je prends mes distances, nos distances, avec cette formulation. “Le grand Autre“, cette désignation est une approximation, puisqu’il ne s’agit pas d’une instance unifiée, ce n’est pas un monolithe. Aussi je ne vois pas d’objection à parler d’un rebranchement sur la réalité sociale.
Opération vérité
Qu’est-ce que le social ? — que nous avons fait figurer au titre de pipol 3.
C’est d’abord un mot passe-partout, éminemment commode, qui fait interface entre le langage des autorités politiques et administratives et le nôtre, au prix sans doute d’une équivoque. Le secret, le nôtre, c’est que nous ne distinguons pas entre la réalité psychique et la réalité sociale. La réalité psychique, c’est la réalité sociale.
On trouve dans le tout dernier enseignement de Lacan cette proposition provocante : “La névrose tient aux relations sociales“.[ii] Il suffit, pour ôter toute allure de paradoxe à ce que je viens d’avancer, de rappeler qu’au fondement de la réalité sociale, il y a le langage. Entendons par là la structure qui émerge de la langue qu’on parle sous l’effet de la routine du lien social. C’est la routine sociale qui fait que le signifié peut garder du sens, ce sens qui est donné par le sentiment de chacun de “faire partie de son monde, c’est-à-dire de sa petite famille et de ce qui tourne autour“.[iii]
Les psychanalystes qui exercent dans les Lieux Alpha sont certes en prise directe sur le social, incarnent comme tels le social, et restituent le lien social pour les sujets qu’ils accueillent. C’est ce qui justifie le titre de pipol 3. En revanche, les sujets qu’ils accueillent ne sont justement plus, eux, en prise directe sur le social, étant plutôt en situation de “déprise“. N’est-ce pas ce qu’il convient maintenant de thématiser : la situation de déprise sociale ?
Pour les psychanalystes qui exercent dans les Lieux Alpha, les cpct, les institutions ripa, on comprend l’enthousiasme qui peut les saisir de voir nettoyées les médiations qui voilent ordinairement la position de l’analyste, qui voilent à l’analyste qu’il est en prise directe sur le social. Un analyste ne peut fonctionner que s’il est en prise directe sur le social, mais, dans son cabinet, il peut le méconnaître, et entretenir les douces rêveries — Schwarmerei — de son extraterritorialité.
On cite souvent ce mot de la bouche de Lacan comme s’il en faisait l’éloge, alors que c’est une ironie, bien entendu. Quand le Lieu Alpha émigre du cabinet vers l’institution, c’est la vérité qui se dénude, celle de la socialité structurale de la position et de l’acte analytiques. J’irai jusqu’à dire que le succès des cpct, et plus largement celui des institutions ripa, est le succès de cette “opération vérité“. C’est là que se fonde ce que j’ai entendu ces jours-ci comme un “Enfin, nous y sommes“.
Une base psychanalytique du symptôme
Quand on parle de psychanalyse pure et de psychanalyse appliquée, on entend que les résultats de la première sont investis dans la seconde. C’est exact, et c’est d’abord le cas du praticien lui-même, en tant qu’il est le résultat de sa propre analyse, qui elle n’est ni brève ni programmée, ni gratuite. Mais ne négligeons pas qu’il y a un effet de retour. La psychanalyse appliquée, celle que nous pratiquons, a une incidence, et elle ira croissante, sur la psychanalyse pure.
C’est déjà sensible dans la clinique de la psychose ordinaire, sans déclenchement, où les effets de la forclusion ne sont pas spectaculaires, comme les délires et les hallucinations, mais se traduisent par des signes plus discrets, des phénomènes élémentaires parfois infimes, des débranchements successifs d’avec la famille et tout ce qui tourne autour, les relations sociales, le monde.
La psychanalyse appliquée aura aussi des conséquences sur la théorie de la cure. La programmation des traitements brefs rend le praticien plus attentif à l’acquis de chaque séance prise une à une, alors que le Durcharbeitung de l’expérience pure — la translaboration, comme on le traduit —, le temps pour comprendre prolongé qu’impose l’analyse pure a pour effet naturel d’abraser ce détail, voire de le rendre imperceptible au praticien. Ce qui mérite d’être appelé parfois les micro-cures menées dans les Lieux Alpha auront pour effet d’aiguiser la vigilance des analystes dans la direction de la cure analytique proprement dite.
Troisièmement, je rappelle que nos Lieux Alpha institutionnels sont maintenant, pour un certain nombre, subventionnés par des administrations, et le seront toujours davantage. Or, une exigence naturelle s’impose à eux, qui est de rendre compte à leurs commanditaires. Ceux-ci veulent du chiffre, du quantitatif, du numéral. Ils veulent faire passer des résultats dans des statistiques, des machines de classement, des ordinateurs. Ils nous offrent déjà les services de leurs ingénieurs.
On peut maintenir que nous opérons avec le savoir supposé, et que le savoir exposé dénature notre opération. On peut dire en soupirant qu’il est assommant de remplir les fiches qu’on nous demande. Je propose que l’on prenne les choses autrement : comme l’occasion de faire passer notre clinique, ses diagnostics, ses repérages, dans le circuit de la communication commune, ce qui veut dire au premier chef la faire passer au registre de la transmission intégrale, ce que Lacan a appelé le mathème.
Le mathème, ce n’est pas seulement l’usage de S/, a, S1, S2, et la suite. L’exigence des commanditaires doit être l’occasion pour nous de formaliser notre clinique, et, pourquoi pas, de rivaliser avec le dsm. Pourquoi ne pas créer la bps ? Qui peut douter que la constitution d’une “base psychanalytique du symptôme“ susceptible de quantification aurait les effets les plus heureux sur la qualité de la transmission clinique, y compris la plus nuancée ? Suis-je le seul à désirer une armature mathématique plus consistante que celle dont nous disposons ? Je ne le crois pas.
Désinsertion
Le pas suivant à faire dans la série des pipol s’impose logiquement. Il convient de passer à l’étude thématique, différentielle, graduée, des situations subjectives de déprise sociale.
La déprise sociale porte un nom commun dans le langage administratif contemporain : la désinsertion. Ce mot a été choisi comme intitulé du projet de recherche ripa au niveau européen.[iv] Je vois pipol 4 comme une scansion dans cette recherche. D’où le titre que je propose : “Clinique et pragmatique de la désinsertion en psychanalyse“.
Je dis clinique parce que nous avons évidemment des choses à dire et à ordonner concernant les fondements psychanalytiques de la désinsertion, où nous pourrons investir nos résultats concernant la psychose ordinaire, en particulier ce qui tourne autour de ce que Hugo Freda a pu appeler “la précarité symbolique“. Il n’y a pas à douter que nous pourrons apporter du nouveau - sur le refus scolaire, par exemple, puisque le signifiant-maître nous donne sur l’autorité et S2 sur le savoir des aperçus qui peuvent être communiqués. Je dis pragmatique plutôt que traitement ou cure parce que nous sommes là dans l’ordre du savoir-y-faire, du “se débrouiller avec“.
Le grand mouvement qui nous porte tient à ce que la psychanalyse s’est montrée, se montre encore en retard sur elle-même. Elle dont la pratique implique l’ébranlement de tous les semblants, elle qui met en œuvre un puissant principe, quasi socratique, d’ironie, elle reste souvent attachée à des croyances obsolètes, réfugiée dans une extraterritorialité imaginaire. Elle ne se reconnaît plus dans un univers contemporain qu’elle a pourtant plus que d’autres contribué à faire émerger, et, chez les moins sympathiques, les plus ignorants, elle pleure sur le Nom-du-Père en rêvant de rétablir son règne. Nostalgie du moment freudien de la psychanalyse, alors que régnait encore un ordre social autoritaire, hiérarchique, réglementaire, voire disciplinaire, et où la psychanalyse était dans une situation alvéolaire, à plaider pour le droit à jouir.
C’était l’époque où l’insertion sociale se faisait primordialement par l’identification symbolique. Un psychanalyste pouvait alors prôner la libération du désir, le salut par la pulsion. Nous en sommes au temps où l’Autre n’existe plus. Au “zénith social“, c’est l’objet a qui l’a remplacé. L’insertion se fait moins par identification que par consommation. Le rêve, c’est moins la libération que la satisfaction. Et la réalité sociale s’avère dominée par le manque-à-jouir. D’où la vogue des addictions, qui n’est pas simplement une vogue des pratiques : tout devient addiction dans le comportement social, tout prend un style addictif.
Il faut reconnaître dans les addictions, comme dans la consommation frénétique des plus-de-jouir que la technologie multiplie et met sur le marché à un rythme toujours plus rapide, un effort désespéré pour rémunérer un défaut de satisfaction qui est de structure.
Moment pragmatique
C’est la clé du choc des civilisations. Ce que l’on appelle ainsi est pour l’essentiel l’opposition, l’incompatibilité, de la civilisation religieuse et de la civilisation marchande, de la civilisation dominée par l’Idéal du moi et de celle que domine, à proprement parler, le surmoi dont l’impératif se formule se jouit, de la civilisation du respect et la nôtre, qui est celle de la gourmandise. La civilisation marchande stigmatise celle de l’Idéal du moi comme fanatisme, et elle est à son tour stigmatisée comme perversion, corruption, débauche, Jouissance-pride[v]. Il y a entre les deux ce mixte énigmatique, la Chine d’aujourd’hui, où l’on observe à la fois un contrôle autoritaire de l’Idéal et une extraordinaire désinhibition de la consommation.
Pourquoi des psychanalystes en ces temps de malaise ? Ce n’est pas pour partager le malaise. La bonne humeur qui a régné pendant ces Journées témoigne que ce n’est pas notre style. Ne pas être dupe de la satisfaction illusoire des plus-de-jouir, ce n’est pas pour autant se camper dans le refus belle âme, et anathémiser la réalité sociale contemporaine. La mission qui nous revient en ce monde est de reconnaître et d’élucider la diversité humaine, la diversité des modes-de-jouir de l’espèce. Cela demande de renouer avec l’esprit de la psychanalyse à ses débuts, quand les psychanalystes savaient encore sacrifier à la psychanalyse les semblants de la respectabilité. La psychanalyse savait alors que pour être tout à fait rigoureuse, il lui fallait être un peu voyoute.
J’ai parlé du moment freudien, qui est derrière nous. Le moment lacanien ne l’est pas moins, qui fut à la fois, dans une conjugaison baroque, existentialiste et structuraliste, c’est-à-dire scientiste. Lacan lui-même a laissé ce moment derrière lui, et il a esquissé pour nous la configuration du moment contemporain, qui est pragmatique. Oui, nous sommes pragmatiques comme tout le monde aujourd’hui, mais à part pourtant, - des pragmatiques paradoxaux, qui n’ont pas le culte du ça marche. Le ça marche ne marche jamais. Notre bonne humeur vient sans doute de ce que nous savons que ça rate, mais nous croyons rater de la bonne façon.
Soyons persuadés que l’on a besoin de nous.
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Hacia PIPOL 4
Jacques-Alain Miller
Casi finalizando PIPOL 3, la mirada se vuelve ya hacia PIPOL 4. *
PIPOL 3 ha dejado constancia de una epidemia que ha ganado y gana todos los días en el Campo freudiano, haciendo vibrar a toda su comunidad europea.
Entusiasmo inopinado
Hace cuatro años se abría en París, financiada por la Escuela de la Causa freudiana, el Centro Psicoanalítico de Consultas y Tratamiento de la calle Chabrol, el CPCT. Si hoy día existen una decena de CPCT en Francia, varios en España, dos en Italia, uno en Bruxelas, muchos en formación, si medio centenar de instituciones se han adherido a RIPA, nuestra Red de Instituciones de Psicoanálisis Aplicado, si todo ese pequeño mundo está en plena actividad, en pleno crecimiento, no es debido a una directriz, a una exhortación. A decir verdad, hace cuatro años, el CPCT de París parecía prometido a ser una iniciativa experimental que permanecería ciertamente solitaria, hasta que sus lecciones fuesen sabiamente extraídas por comités científicos.
Un entusiasmo inopinado ha barrido todo eso. Las masas del Campo freudiano se han apoderado de la idea y la han transformado en fuerza material, han salvado todos los obstáculos, actualizando yacimientos insospechados de buena voluntad, de disponibilidad, de tiempo liberado, revelando vocaciones, como si cada uno se hubiera dicho: ¡por fin estamos ahí! Como si por fin volviéramos al porvenir. Como si, a través nuestro, el psicoanálisis estableciera una nueva alianza con el tiempo presente.
Nuevo paradigma
Nos vemos arrastrados por ese gran movimiento que, al mismo tiempo, nos hace falta elucidar aunque sólo sea para saber cuál es el siguiente paso a dar en el camino de PIPOL.
Para justificar ante nuestros propios ojos la novación que introducía el CPCT, para poner nuestros papeles psicoanalíticos en orden, hemos tenido que recurrir a una antigua distinción: psicoanálisis puro y psicoanálisis aplicado. ¡Muy bien! Es lo clásico.
Es absolutamente exacto que dejamos intacto el psicoanálisis puro, las mismas exigencias siguen imponiéndose en la formación de los analistas, el pase continúa siendo el nombre con el que pensamos el término verdadero de un análisis y con el que practicamos su verificación.
La novación de la que se trata se ha producido a nivel del psicoanálisis aplicado a la terapéutica. Para nosotros era más tranquilizador pensar así. Hemos introducido allí un cambio de paradigma, hemos tocado la duración y el pago, parámetros constantes hasta ahora: la duración limitada y programada, el pago suprimido. ¡Atención! suprimido para el paciente pero también, al menos hasta ahora, para el practicante.
Por supuesto que la terapia breve ya había sido practicada y teorizada en psicoanálisis --pensemos por ejemplo en uno de nuestros antepasados, Franz Alexander—y también el tratamiento gratuito --recordemos el dispensario de Berlín en los tiempos de Wilhelm Reich-- pero, al menos por lo que conozco, esto no ha sido nunca practicado a esta escala, ni con la elaboración clínica ad hoc que, entre nosotros, le acompaña desde ahora.
Lugar Alfa
Esto hubiera sido imposible si nuestra referencia se hubiera mantenido en el fosilizado concepto del encuadre, que se confunde con la consulta del practicante que ejerce como profesión liberal. Los efectos psicoanalíticos no dependen del encuadre sino del discurso, es decir de la instalación de coordenadas simbólicas por parte de alguien que es analista, y cuya cualidad de analista no depende del emplazamiento de la consulta, ni de la naturaleza de la clientela, sino más bien de la experiencia en la que él se ha comprometido.
Son los conceptos lacanianos del acto analítico, del discurso analítico y de la conclusión del análisis como pase a analista, los que nos han permitido concebir al psicoanalista como objeto nómada y al psicoanálisis como una instalación móvil, susceptible de desplazarse a nuevos contextos, particularmente a instituciones. Los relatos de los casos muestran, demuestran y ponen en evidencia, que efectos psicoanalíticos propiamente dichos se producen en el marco institucional, por poco que ese contexto autorice la instalación de un lugar analítico. Hay un lugar analítico posible en la institución, digamos que un Lugar Alfa.
Un Lugar Alfa no es un lugar de escucha. Hoy día, un lugar de escucha es un sitio en el que un sujeto es invitado a desahogarse sin medida. Se dice que la puesta en palabras alivia. Un Lugar Alfa es un lugar de respuesta, un lugar en el que el parloteo toma forma de pregunta y la pregunta misma gira hacia la respuesta. No hay Lugar Alfa sino a condición de que, por la operación del analista, el parloteo se revele como conteniendo un tesoro, el tesoro de un sentido otro que valga como respuesta, es decir como saber llamado inconsciente. Esa mutación del parloteo se sostiene de lo que llamamos la transferencia, que permite al acontecimiento interpretativo tener lugar, acontecimiento interpretativo que supone un antes y un después, como decimos clásicamente.
Para que haya Lugar Alfa es necesario y suficiente que se instale el lazo por el que “el emisor recibe del receptor su propio mensaje bajo una forma invertida” (1), encontrándose el sujeto desde entonces conectado con el saber supuesto del que ignoraba él mismo ser la sede.
Conexión, reconexión
La emergencia de un instante de saber tal pide ser severamente controlado porque es una chispa que puede meter fuego a toda la pradera, quiero decir que puede iluminar en un sujeto el incendio de un delirio interpretativo generalizado. Se impone una selección drástica de los operadores en el Lugar Alfa, a fin de asegurar que son capaces de una distribución ponderada de los efectos psicoanalíticos, dosificados según las capacidades de un sujeto para soportarlas. Igualmente, los operadores en el Lugar Alfa no pueden dispensarse de practicar el arte del diagnóstico rápido. Regularmente, en los CPCT, esa tarea es confiada a los practicantes confirmados y aguerridos que tienen que formular una prescripción detallada.
Se percibe por eso mismo lo que ha podido cautivar tanto en la práctica de los efectos terapéuticos rápidos: el alto grado de maestría clínica que requiere, la movilización inmediata del saber acumulado previamente tanto en el estudio de los textos como en la experiencia efectiva, la evaluación instantánea y la asunción razonada del riesgo clínico. Se ha podido así constatar que una conexión, incluso fugaz, con el saber supuesto que, por hipótesis llamamos inconsciente, se traduce por una conexión con lo que se llama tradicionalmente el discurso del Otro.
Tomo mis distancias, nuestras distancias, con esta formulación. “El gran Otro”, esa manera de llamarlo, es una aproximación porque no se trata de una instancia unificada, ni de un monolito. Por eso no veo objeción en hablar de una reconexión con la realidad social.
Operación verdad
¿Qué es lo social? –que hemos hecho figurar en el título de PIPOL 3.
Es, de entrada, un término que vale para todo, eminentemente cómodo y que hace interfaz entre el lenguaje de las autoridades políticas y administrativas y el nuestro, al precio seguro de un equívoco. El secreto, el nuestro, es que no distinguimos entre la realidad psíquica y la realidad social. La realidad psíquica es la realidad social.
En la muy última enseñanza de Lacan se encuentra esta provocativa proposición: “La neurosis depende de las relaciones sociales”. (2) Para suprimir el aspecto de paradoja en lo que acabo de avanzar, es suficiente con recordar que en el fundamento de la realidad social está el lenguaje. Entendamos por ello la estructura que emerge de la lengua que se habla bajo el efecto de la rutina del lazo social. Es la rutina social la que hace que el significado pueda atesorar sentido, ese sentido que está dado por el sentimiento de cada uno de “formar parte de su mundo, es decir, de su pequeña familia y de todo lo que gira alrededor”. (3)
Los psicoanalistas que ejercen en los Lugares Alfa están a buen seguro en contacto directo con lo social, encarnan como tales lo social y restituyen el lazo social para los sujetos que acogen. Es lo que justifica el título de PIPOL 3. Por el contrario, los sujetos que acogen no están precisamente en contacto directo con lo social, sino más bien en situación de “exclusión”. ¿No sería conveniente ahora tematizar la situación de exclusión social?
Para los psicoanalistas que ejercen en los Lugares Alfa, en los CPCT, en las instituciones RIPA, es comprensible el entusiasmo que puede visitarles al ver limpias las mediaciones que velan ordinariamente la posición del analista y que velan al propio analista que él está en contacto directo con lo social. Un analista no puede funcionar más que si está en contacto directo con lo social, aunque en su consultorio pueda desconocerlo y alimentar las dulces ensoñaciones –Schwarmerei—de su extraterritorialidad.
Se cita a menudo esa palabra de la boca de Lacan como si él la hubiera elogiado cuando, por supuesto, se trata de una ironía. Cuando el Lugar Alfa emigra del consultorio hacia la institución, la verdad que se desnuda es la de la sociabilidad estructural de la posición y del acto analítico. Llegaré incluso hasta decir que el éxito de los CPCT y por extensión el de las instituciones del RIPA, es el éxito de esta “operación verdad”. Justamente ahí se fundamenta lo que he escuchado en estos días con el “Por fin estamos ahí”.
Una base psicoanalítica del síntoma
Cuando se habla de psicoanálisis puro y de psicoanálisis aplicado, se entiende que los resultados del primero son invertidos en el segundo. Es exacto, y de entrada es el caso del propio practicante, en tanto es el resultado de su propio análisis, un análisis que no es ni breve, ni programado, ni gratuito. Pero no descuidemos que hay un efecto de retorno. El psicoanálisis aplicado, el que practicamos, tiene una incidencia, que irá creciendo, sobre el psicoanálisis puro.
Se nota ya en la clínica de la psicosis ordinaria, sin desencadenamiento, en la que los efectos de la forclusión, delirios y alucinaciones, no son espectaculares y se traducen por signos más discretos, fenómenos elementales a veces ínfimos, desconexiones sucesivas con la familia y el entorno, con las relaciones sociales, con el mundo.
El psicoanálisis aplicado también tendrá consecuencias sobre la teoría de la cura. La programación de los tratamientos breves hace que el practicante esté más atento a la experiencia de cada sesión tomada de una en una, mientras que el Durcharbeitung de la experiencia pura -- la transelaboración, como se le suele traducir--, el tiempo para comprender prolongado que impone el análisis puro tiene como efecto natural desgastar ese detalle o bien hacerlo imperceptible para el practicante. Lo que merece ser llamado a veces como micro-curas, llevadas a cabo en los Lugares Alfa, tendrá como efecto aguzar la vigilancia de los analistas en la dirección de la cura analítica propiamente dicha.
En tercer lugar, les recuerdo que un cierto número de nuestros Lugares Alfa institucionales están ahora subvencionados por administraciones y lo serán más en el futuro. Por eso se les impone la natural exigencia de rendir cuentas a los poderes públicos. Estos quieren cifras y números, lo cuantitativo. Quieren hacer pasar los resultados a la estadística, a las máquinas de clasificación, a los ordenadores. Ya nos están ofreciendo los servicios de sus ingenieros.
Se puede mantener que operamos con el saber supuesto y que el saber expuesto desnaturaliza nuestra operación. Se puede decir, suspirando, que es fastidioso rellenar las fichas que nos piden. Propongo tomar las cosas de otro modo: como la ocasión de hacer pasar nuestra clínica, sus diagnósticos y sus descubrimientos al circuito de la comunicación común, lo que para comenzar quiere decir hacerla pasar al registro de la transmisión integral, a lo que Lacan ha llamado el matema.
El matema no es sólo el uso de S/, de a, de S1, de S2 y de lo que sigue después. La exigencia de los poderes públicos debe ser nuestra ocasión de formalizar nuestra clínica y, por qué no, de rivalizar con el DMS. ¿Por qué no crear la BPS? ¿Quién puede dudar de que la constitución de una "base psicoanalítica del síntoma" susceptible de cuantificación tendría los más felices efectos sobre la cualidad de la transmisión clínica, incluso sobre la más matizada? ¿Soy el único que desea un armazón matemático más consistente que aquel del que disponemos? No lo creo.
Desinserción
Se impone lógicamente el paso siguiente que hay que dar en la serie de los encuentros PIPOL. Conviene pasar al estudio temático, diferencial, gradual, de las situaciones subjetivas de exclusión social. La marginación social tiene un nombre común en el lenguaje administrativo contemporáneo: la desinserción. Ese término ha sigo elegido como título del proyecto de investigación RIPA a nivel europeo. (4) Contemplo PIPOL 4 como una escansión en esa investigación. De ahí el título que propongo: "Clínica y pragmática de la desinserción en psicoanálisis".
Digo clínica porque es evidente que tenemos cosas que decir y que ordenar en lo que concierne a los fundamentos psicoanalíticos de la desinserción, y también porque así podremos invertir nuestros resultados en lo que concierne a la psicosis ordinaria, y en particular lo que gira en torno a lo que Hugo Freda ha podido llamar "precariedad simbólica". No hay duda de que podremos aportar algo nuevo --sobre el fracaso escolar, por ejemplo, porque el significante-amo nos abre perspectivas, que pueden ser comunicadas, sobre la autoridad y sobre S2, el saber. Digo pragmática, mejor que tratamiento o cura, porque ahí estamos en el orden del saber-hacer-con, del "arreglárselas con".
El gran movimiento que nos arrastra hace ver que el psicoanálisis se ha mostrado y se muestra todavía en retraso con respecto a sí mismo. El mismo cuya práctica implica la sacudida de todos los semblantes, el mismo que pone en marcha un potente principio, casi socrático, de ironía, es el mismo que se queda a menudo atado a creencias obsoletas, refugiado en una extraterritorialidad imaginaria. Es el mismo que ya no se reconoce en un universo contemporáneo que ha contribuido, más que otros, a hacer emerger y, entre los menos simpáticos o los más ignorantes, es el mismo que llora por el Nombre-del-Padre mientras sueña con restablecer su reino. Es la nostalgia por el momento freudiano del psicoanálisis, el momento de la queja por el derecho a gozar, cuando aún reinaba un orden social autoritario, jerárquico, reglamentario, incluso disciplinario y en el que el psicoanálisis estaba en una situación alveolar.
Era la época en la que la inserción social se hacía primordialmente por identificación simbólica. Un psicoanálisis podía entonces preconizar la liberación del deseo, la salud por la pulsión. Ahora estamos en la época en la que el Otro ya no existe. En el “cenit social” está el objeto a, que lo ha reemplazado. La inserción se hace menos por identificación que por consumición. El sueño ya no es la liberación sino la satisfacción. Y la realidad social se revela dominada por la falta-en-el-gozar. De donde la moda de las adicciones, que no es simplemente una moda de las prácticas: todo deviene adicción en el comportamiento social, todo adquiere un estilo adictivo.
Hay que reconocer en las adicciones, y también en el consumo frenético de los plus-de-goce que la tecnología multiplica y coloca en el mercado a un ritmo cada vez más rápido, un desesperado esfuerzo por suplir un defecto de satisfacción que es de estructura.
Momento pragmático
Esta es la clave del choque de las civilizaciones. Lo que así se llama es, esencialmente, la oposición, la incompatibilidad de la civilización religiosa y de la civilización mercantil, de la civilización dominada por el ideal del yo y de la que domina, para hablar con propiedad, un superyo cuyo imperativo se formula como se goza, de la civilización del respeto y de la nuestra, la de la glotonería. La civilización mercantil estigmatiza como fanática la del ideal del yo y a ella misma se la estigmatiza como perversión, corrupción, derroche, el orgullo del goce. (5) Entre los dos está ese mito enigmático, la China de hoy día, en la que se observa a la vez un control autoritario del ideal y una extraordinaria desinhibición del consumo.
¿Por qué psicoanalistas en estos tiempos de malestar? Para compartir el malestar no es. El buen humor que ha reinado durante estas Jornadas atestigua que no es nuestro estilo. No ser incautos acerca de la satisfacción ilusoria de los plus-de-goce, no supone sin embargo acampar en el rechazo del alma bella y anatemizar la realidad social contemporánea. La misión que tenemos en este mundo es la de reconocer y elucidar la diversidad humana, la diversidad de los modos-de-goce de la especie. Eso supone restablecer el espíritu del psicoanálisis en sus comienzos, cuando los psicoanalistas aún sabían sacrificar al psicoanálisis los semblantes de la respetabilidad. El psicoanálisis sabía entonces que, para ser completamente riguroso, le hacía falta ser un poco extravagante.
He hablado del momento freudiano que está detrás de nosotros. El momento lacaniano no lo está menos ya que fue a la vez, en una barroca conjugación, existencialista y estructuralista, es decir, cientificista. El propio Lacan dejó ese momento detrás suyo y esbozó para nosotros la configuración del momento contemporáneo, que es pragmático. Sí, somos pragmáticos, como todo el mundo hoy, aunque un poco aparte sin embargo --pragmáticos paradojales que no tienen el culto del eso marcha. El eso marcha no marcha nunca. Nuestro buen humor viene sin duda de que nosotros sabemos que eso fracasa y de que creemos fracasar de la buena manera. Estemos persuadidos de que se tiene necesidad de nosotros.
Traducción: Jesús Ambel
NOTAS
(*) Transcripción de Catherine Bonningue de la intervención de J-A Miller en las Jornadas PIPOL 3, celebradas en París, los días 31 de junio y 1 de julio de 2007, sobre el tema “Psicoanalistas en contacto directo con lo social”. Releída por Jacques-Alain Miller.
(1) Lacan J., “Función y campo de la palabra y del lenguaje en psicoanálisis” (1953), en Escritos I, Madrid, Siglo XXI, 1990, p. 287
(2) Lacan, J., “El Seminario, Hacia un significante nuevo, lección del 17 de mayo de 1977”, en Colofón, nº 25, revista del la Federación Internacional de Bibliotecas del Campo freudiano, “Psicoanálisis y poesía”, Granada, enero de 2005, p. 39
(3) Lacan J., El Seminario. Libro XX, Aún (1972-1973), Buenos Aires, 1989, p. 55
(4) Ese tema ha sido elegido en el transcurso de la reunión de RIPA celebrada el 30 de junio, y debe ser llevado a cabo por un nuevo comité animado por Hugo Freda, así como las investigaciones sobre el ordenador clínico de nuestras instituciones que serán reunidas por una comisión dirigida por Jean-Daniel Matet
(5) Alusión al “Orgullo Gay” que se desarrolló el día anterior, 30 de junio 2007.
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Verso PIPOL 4
Jacques-Alain Miller
PIPOL 3 sta or ora terminando e già lo sguardo si volge verso PIPOL 4. PIPOL 3 ha testimoniato di un’epidemia che ha vinto, e che vince tutti i giorni nel Campo freudiano, e che fa vibrare tutta la comunità europea.
Entusiasmo inaspettato
Quattro anni fa veniva aperto a Parigi, finanziato dall’École de la Cause freudienne, il CPCT, il Centro Psicoanalitico di Trattamenti e Consulenze della rue de Chabrol. Se oggi ci sono una decina di CPCT in Francia, diversi in Spagna, due in Italia, uno a Bruxelles, molti in formazione, se una cinquantina di istituzioni hanno aderito a RIPA, la nostra Rete d’Istituzioni di Psicoanalisi Applicata, se tutto questo piccolo mondo è in piena attività, in piena crescita, ciò non dipende da nessuna direttiva, da nessuna ingiunzione. A dire il vero, quattro anni fa il CPCT di Parigi sembrava destinato a essere un’iniziativa sperimentale, che verosimilmente sarebbe rimasta a lungo solitaria, sino a che, con saggezza, alcuni comitati scientifici non ne avessero tratto insegnamento. Un entusiasmo inaspettato ha spazzato via tutto ciò. Le masse del Campo freudiano si sono impossessate dell’idea e l’hanno trasformata in forza materiale, hanno superato tutti gli ostacoli, portando alla luce giacimenti insospettati di buona volontà, di disponibilità, di tempo liberato, rivelando vocazioni, come se ciascuno si fosse detto: “Finalmente ci siamo!” Come se facessimo finalmente ritorno all’avvenire. Come se, grazie a noi, la psicoanalisi avesse stretto una nuova alleanza con il tempo presente.
Nuovo paradigma
Siamo portati da questo grande movimento, che dobbiamo al contempo delucidare, per sapere, se non altro, qual è il passo successivo sul cammino di PIPOL. Per giustificare ai nostri stessi occhi l’innovazione introdotta dal CPCT, per riordinare le carte psicoanalitiche, siamo ricorsi a una vecchia distinzione: quella fra psicoanalisi pura e psicoanalisi applicata. Benissimo! È classica. È assolutamente giusto lasciare intatta la psicoanalisi pura, poiché alla formazione degli analisti continuano a imporsi le stesse esigenze, la passe resta il nome con il quale noi pensiamo il vero termine di un’analisi e ne pratichiamo la verifica.L’innovazione in questione si è prodotta sul piano della psicoanalisi applicata alla terapia. Era più rassicurante per noi pensare così. Qui abbiamo introdotto un cambiamento di paradigma, abbiamo intaccato parametri sino a prima costanti: la durata e il pagamento. La durata è stata limitata e programmata, il pagamento è stato soppresso. Attenzione però! Soppresso per il paziente ma anche, sino ad ora perlomeno, per l’analista. Senza dubbio la terapia breve era già stata praticata in psicoanalisi e teorizzata – pensiamo ad esempio a uno dei nostri predecessori, Franz Alexander – e anche il trattamento gratuito – pensiamo al consultorio di Berlino ai tempi di Wilhelm Reich – ma, per quel che ne so, non sono mai stati praticati su questa scala, né con l’elaborazione clinica ad hoc che, da noi, ormai li accompagna.
Luogo Alfa
Sarebbe stato impossibile, se il nostro riferimento fosse rimasto il concetto fossilizzato del setting, che s’identifica con lo studio dove l’analista esercita privatamente la professione. Gli effetti psicoanalitici non dipendono dal setting, ma dal discorso, vale a dire dal fatto che alcune coordinate simboliche vengono stabilite da parte di qualcuno che è analista e la cui qualità d’analista non dipende dall’ubicazione dello studio, né dalla natura della clientela, ma piuttosto dall’esperienza in cui egli si è impegnato. Sono i concetti lacaniani dell’atto analitico, del discorso analitico e della conclusione dell’analisi come passaggio all’analista che ci hanno permesso di concepire lo psicoanalista come un oggetto nomade e la psicoanalisi come una istallazione portatile, che può spostarsi in contesti nuovi e, in particolare, nelle istituzioni. I racconti di casi mostrano e dimostrano, mettono in evidenza che effetti psicoanalitici propriamente detti si producono anche dentro contesti istituzionali, se solo tale contesti autorizzano lo stabilirsi di un luogo analitico. C’è un luogo analitico possibile in istituzione, diciamo un Luogo Alfa. Un Luogo Alfa non è un luogo d’ascolto. Oggi si chiama luogo d’ascolto un posto in cui un soggetto viene invitato a cianciare invettive sguaiate a torto e a traverso. Si dice che il fatto di esprimersi a parole dia sollievo. Un Luogo Alfa è un luogo di risposta, un luogo in cui la chiacchiera prende il risvolto dell’interrogativo, e l’interrogativo stesso prende il risvolto della risposta. C’è Luogo Alfa solo a condizione che, con l’operazione dell’analista, la chiacchiera riveli di contenere il tesoro di un senso altro che vale come risposta, che vale cioè come un sapere detto inconscio. Questo mutamento della chiacchiera dipende da quel che chiamiamo transfert, che permette all’evento interpretativo di aver luogo, l’evento interpretativo che divide un prima e un dopo, come diciamo classicamente. Perché vi sia Luogo Alfa, è necessario ed è sufficiente che si stabilisca il ciclo tramite cui “l’emittente riceve dal ricevente il proprio messaggio in forma invertita”(1); in questo modo il soggetto si trova collegato con il sapere supposto di cui ignorava di esser sede lui stesso.
Collegamento, ricollegamento
L’affiorare di un tale istante di sapere deve essere severamente controllato, poiché è una scintilla che può dar fuoco a tutto, intendo dire che, in un soggetto, può attizzare l’incendio di un delirio interpretativo generalizzato. Per assicurarsi quindi che gli operatori siano capaci di realizzare una distribuzione ponderata degli effetti psicoanalitici, dosati in base alle capacità del soggetto di sopportarli, s’impone nel Luogo Alfa una selezione drastica. Analogamente, gli operatori nel Luogo Alfa non possono astenersi dal praticare l’arte della diagnosi rapida. Di regola questo compito, nei nostri CPCT, è affidato agli analisti più esperti, più agguerriti, che devono formulare una prescrizione dettagliata. In questo si scorge subito ciò che ha appassionato nella pratica degli effetti terapeutici rapidi: l’alto grado di padronanza clinica che richiede, la mobilitazione immediata del sapere preliminarmente accumulato sia attraveerso lo studio dei testi sia attraverso l’esperienza effettiva, la valutazione istantanea e l’assunzione ragionata del rischio clinico. Abbiamo così potuto constatare che un collegamento, anche fugace, con il sapere supposto, che noi chiamiamo per ipotesi inconscio, si traduce di regola in un ricollegamento con quello che tradizionalmente si chiama il discorso dell’Altro. Prendo le distanze, le prendo per tutti noi, da questa formulazione. “L’Altro maiuscolo“, questa designazione è una approssimazione, poiché non si tratta di un’istanza unificata, non è un monolito. In questo senso non ho obiezioni a parlare di un ricollegamento con la realtà sociale.
Operazione verità
Cos’è il sociale che abbiamo fatto figurare nel titolo di PIPOL3? Innanzi tutto è un termine passe-partout, un termine paricolarmente comodo, che fa da interfaccia tra il linguaggio delle autorità politiche e amministrative e il nostro, a costo, senza dubbio, di un equivoco. Il segreto, il nostro, è che noi non facciamo alcuna differenza tra la realtà psichica e la realtà sociale. La realtà psichica è la realtà sociale. Nell’ultimissimo insegnamento di Lacan, si trova questa proposizione provocatoria: “La nevrosi dipende dalle relazione sociali”. (2) Per togliere ogni aspetto di paradosso a quanto ho appena affermato basta ricordare che alla base della realtà sociale c’è il linguaggio. Con questo intendiamo la struttura che, per effetto della routine del legame sociale, emerge dalla lingua che parliamo. È la routine sociale a fare in modo che il significato possa conservare il senso, quel senso che è dato dalla sensazione che ciascuno ha di “far parte del proprio mondo, vale a dire della propria famigliola e di quanto vi gira intorno”. (3)Gli psicoanalisti che esercitano nei Luoghi Alfa sono certo in presa diretta sul sociale, incarnano per questo il sociale e restituiscono il legame sociale ai soggetti che accolgono. È ciò che giustifica il titolo di PIPOL 3. I soggetti che accolgono invece non sono più, per l’appunto, in presa diretta sul sociale, perché sono, invece, in una situazione di mancata presa. Non è forse proprio quel che è ora opportuno metterre a tema, e cioè la situazione di mancata presa sociale?Si capisce l’entusiasmo che può prendere gli psicoanalisti che esercitano nei Luoghi Alfa, nei CPCT, nelle istituzioni RIPA, per il fatto di veder spazzate via le mediazioni che, di solito, velano la posizione dell’analista, velano all’analista che è in presa diretta sul sociale. Un analista può funzionare solo se è in presa diretta sul sociale ma, nel suo studio, può misconoscerlo e può alimentare le dolci fantasticherie – Schwarmerei – della propria extraterritorialità. Spesso si cita questa parola pronunciata da Lacan come se ne avesse fatto l’elogio, mentre, ovviamente, l’ha usata in senso ironico. Quando il Luogo Alfa emigra dallo studio verso l’istituzione, la verità che si denuda mostra la strutturale socialità della posizione e dell’atto analitici. Arriverò persino a dire che il successo dei CPCT e, più ampiamente, quello delle istituzioni RIPA, è il successo di questa “operazione verità“. È ciò su cui si fonda quel che, in questi giorni, ho inteso come un “Finalmente ci siamo!”.
Una base psicoanalitica del sintomo
Quando si parla di psicoanalisi pura e di psicoanalisi applicata s’intende che i risultati della prima sono investiti nella seconda. È esatto ed è innanzi tutto il caso proprio dell’analista, in quanto è il risultato della sua stessa analisi che, invece, non è né breve né programmata né gratuita. Non trascuriamo però il fatto che c’è un effetto di ritorno. La psicoanalisi applicata, quella che noi pratichiamo, ha un’incidenza sulla psicoanalisi pura che andrà via via crescendo. Lo possiamo cogliere già nella clinica della psicosi ordinaria, senza esordio, dove gli effetti della preclusione non sono spettacolari, diversamente dai deliri e dalle allucinazioni, ma si traducono in segni più discreti, con fenomeni elementari talvolta minimi, sono scollegamenti successivi dalla famiglia e da tutto quello che vi gira attorno: le relazioni sociali, il mondo. La psicoanalisi applicata avrà conseguenze anche sulla teoria della cura. La programmazione dei trattamenti brevi rende l’analista più attento a quanto viene acquisito in ogni seduta, una per una, mentre la Durcharbeitung dell’esperienza pura – la rielaborazione come viene tradotta –, il tempo per comprendere prolungato imposto dall’analisi pura ha come effetto naturale l’abrasione di tale dettaglio, addirittura il fatto di renderlo impercettibile all’analista. Quelle che, talvolta, meritano d’essere chiamate le micro-cure condotte nei Luoghi Alfa avranno l’effetto di affinare la vigilanza degli analisti nella direzione della cura analitica propriamente detta.In terzo luogo, ricordo che i nostri Luoghi Alfa istituzionali ora sono, almeno in parte, sovvenzionati da alcune amministrazioni e lo saranno sempre di più. S’impone allora un’esigenza naturale, e cioè quella di render conto ai loro sponsor. Questi ultimi vogliono cifre, vogliono il quantitativo, il numerico. Vogliono risultati da far passare dentro le statistiche, dentro le macchine d’archiviazione, dentro i computer. Ci offrono già i servizi dei loro ingegneri. Possiamo sostenere di operare con il sapere supposto e che il sapere esposto snatura la nostra operazione. Possiamo dire, sospirando, che è scocciante compilare le schede che ci richiedono. Propongo di prendere le cose in modo diversamo, di prenderele cioè come l’opportunità di far passare la nostra clinica, le sue diagnosi, i suoi avvistamenti, nel circuito della comunicazione comune; il che significa innanzi tutto farla passare nel registro della trasmissione integrale, quello che Lacan ha chiamato il matema. Il matema, non è solo l’uso di S/, a, S1, S2, e così via. L’esigenza degli sponsor deve essere per noi l’opportunità di formalizzare la nostra clinica e, perché no, di rivaleggiare con il DSM. Perché non creare la BPS? Chi può dubitare che la costituzione di una “base psicoanalitica del sintomo”, passibile di quantificazione, possa avere effetti molto favorevoli sulla qualità della trasmissione clinica, ivi compresa quella più sfumata? Sono forse l’unico a desiderare un’armatura matematica più consistente di quella di cui noi disponiamo? Non credo.
Disinserimento
Il passo successivo, nella serie dei PIPOL, s’impone logicamente. E’ opportuno passare allo studio tematico, differenziale, graduato, delle situazioni soggettive di mancata presa sociale. La mancata presa sociale ha un nome comune, nel linguaggio amministrativo contemporaneo: disinserimento. Questo termine è stato scelto come titolo del progetto di ricerca RIPA a livello europeo. (4) Vedo PIPOL 4 come una scansione in questa ricerca. Da qui il titolo che propongo: “Clinica e pragmatica del disinserimento in psicoanalisi”. Dico clinica perchè, ovviamente, abbiamo cose da dire e a cui dare ordine per quanto riguarda i fondamenti psicoanalitici del disinserimento, dove potremo investire i nostri risultati concernenti la psicosi ordinaria, in particolare ciò che ruotra intorno a quella che Hugo Freda ha chiamato “la precarietà simbolica”. Potremo senza dubbio portare qualcosa di nuovo sul rifiuto scolastico, per esempio, poiché il significante-padrone sull’autorità, e l’S2 sul sapere, ci forniscono idee che possono essere comunicate. Dico pragmatica, invece che trattamento o cura, perchè qui siamo sul terreno del saperci-fare, dello “sbrogliarsela con”. Il grande movimento che ci porta dipende dal fatto che la psicoanalisi si è mostrata, e si mostra ancora, in ritardo rispetto a se stessa. La psicoanalisi, la cui pratica implica il crollo di tutte le parvenze, che mette in opera un potente principio, quasi socratico, d’ironia, resta spesso attaccata a credenze obsolete, si rifugia in una extraterritorialità immaginaria. Non si riconosce più in un universo contemporaneo che, tuttavia, più di altri ha contribuito a far emergere e, nei soui rappresentanti meno simpatici, in quelli più ignoranti, piange sul Nome-del-Padre sognando di ristabilirne il regno. Nostalgia del momento freudiano della psicoanalisi, quando regnava ancora un ordine sociale autoritario, gerarchico, regolamentare, addirittura disciplinare, e in cui la psicoanalisi era ancora in bozzolo, a difendere il diritto a godere. Era l’epoca in cui l’inserimento sociale veniva realizzato fondamentalmente tramite l’identificazione simbolica. Uno psicoanalista poteva allora esaltare la liberazione del desiderio, la salvezza attraverso la pulsione. Ora siamo nell’epoca in cui l’Altro non esiste più. Allo “zenit sociale” vi è l’oggetto a che lo ha sostituito. L’inserimento, più che attraverso l’identificazione, si realizza attraverso il consumo. Il sogno, più che la liberazione, è la soddisfazione. E la realtà sociale è dominata dal mancato-godere. Ne deriva la voga delle dipendenze, che non è riguarda semplicemente le pratiche: tutto diventa dipendenza nel comportamento sociale, tutto assume uno stile dipendente. Nelle dipendenze, come nel consumo frenetico dei plusgodere che la tecnologia moltiplica e mette sul mercato a ritmo sempre più rapido, si deve riconoscere uno sforzo disperato per risarcire una carenza di soddisfazione che è di struttura.
Momento pragmatico
È la chiave di lettura dello scontro di civiltà. Viene chiamata così essenzialmente l’opposizione, l’incompatibilità tra la civiltà religiosa e la civiltà fondata sul mercato, tra la civiltà dominata dall’ideale dell’io e quella dominata, per la precisione, dal superio, il cui imperativo si formula godersi, tra la civiltà del rispetto e la nostra, che è quella dell’ingordigia. La civiltà fondata sul mercato stigmatizza quella dell’ideale dell’io come fanatismo ed essa è a sua volta stigmatizzata come perversione, corruzione, depravazione, Godimento-pride. (5) Tra le due vi è quell’enigmatica mescolanza che è la Cina odierna, dove si osservano al contempo un controllo autoritario dell’ideale e una straordinaria disinibizione del consumo. Perché degli psicoanalisti in questi tempi di disagio? Non per condividere il disagio. Il buon umore che ha regnato in queste Giornate testimonia che non è il nostro stile. Non lasciarsi abbindolare dalla soddisfazione illusoria dei plusgodere non significa comunque attestarsi nel rifiuto dell’anima bella e lanciare anatemi contro la realtà sociale contemporanea. La missione che ci spetta in questo mondo è riconoscere e delucidare la diversità umana, la diversità dei modi-di-godere della specie. Questo impone di riallacciarsi allo spirito della psicoanalisi ai suoi albori, quando gli psicoanalisti sapevano ancora sacrificare alla psicoanalisi le parvenze della rispettabilità. La psicoanalisi allora sapeva che, per essere assolutamente rigorosa, doveva essere un po’ mascalzona. Ho parlato del momento freudiano, che è dietro di noi. Lo è ugualmente il momento lacaniano; esso è stato al tempo stesso, in una congiunzione barocca, esistenzialista e strutturalista, vale a dire scientista. Lacan stesso ha lasciato questo momento dietro di sé e ha abbozzato per noi la configurazione del momento contemporaneo, che è pragmatico. Sì, siamo pragmatici, come tutti oggi; siamo tuttavia a parte, siamo dei pragmatici paradossali, che non hanno il culto del funziona. Il funziona non funziona mai. Il nostro buon umore viene sicuramente dal fatto che sappiamo che fa cilecca, ma noi riteniamo di far cilecca nel modo giusto.
Siamo persuasi che c’è bisogno di noi.
* Trascrizione, corredata di note da Catherine Bonningue, dell’intervento di J.-A. Miller in chiusura delle Giornate PIPOL 3 che si sono svolte a Parigi il 30 giugno e il 1° luglio 2007 sul tema “Psicoanalisi in presa diretta sul sociale”. Riletta da Jacques-Alain Miller.
(1) J. Lacan, “Funzione e campo della parola e del linguaggio in psicoanalisi” (1953), in Scritti, Einaudi, Torino, 1974, p. 291.
(2) J. Lacan, Le Séminaire, livre XXIV, L’insu que sait de l’une-bévue s’aile à mourre (1976-77), lezione del 17 maggio 1977; cfr J.-A. Miller, “Le tout dernier Lacan” (2006-07), L’orientation lacanienne III, 9, lezioni del 14 e del 21 marzo 2007.
(3) Cfr. J. Lacan, Il Seminario. Libro XX, Ancora (1972-73), Einaudi, Torino, 1983, cap. IV.
(4) Questo tema è stato scelto durante la riunione RIPA del 30 giugno 2007 e deve essere messo in opera da un nuovo comitato animato da Hugo Freda, mentre delle ricerche sul programma informatico clinico delle nostre istituzioni saranno riunite da una commissione diretta da Jean-Daniel Matet.
(5) Allusione al Gay Pride che si svolgeva quella sera, il 30 giugno 2007. Traduzione: Adele SuccettiRevisione di Marco Focchi
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Towards PIPOL 4
Jacques-Alain Miller
PIPOL 3 is hardly over and already our eyes are turned towards PIPOL 4.* PIPOL 3 testified to an epidemic that has infected the Freudian Field and is continuing to infect it every day, resonating throughout our European community.
Unforeseen enthusiasm
Four years ago, the CPCT, the Psychoanalytic Center of Consultation and Treatment of the rue Chabrol, opened in Paris. If there are today about ten CPCTs in France, several in Spain, two in Italy, one in Brussels, and many more being formed, if about fifty institutions have joined the RIPA, our Network of Institutions of Applied Psychoanalysis, if all this little world is in full activity, in full growth, this is not due to any guidelines or injunctions. In fact, four years ago, it seemed that the CPCT of Paris was an experimental initiative that would very likely remain solitary for a long time, until scientific committees might wisely draw the lessons of its accomplishments.
An unforeseen enthusiasm has cleared the path. The masses of the Freudian Field took hold of this idea and transformed it into a material force; they overcame all the obstacles, bringing to light unsuspected reservoirs of good will, of availability, revealing vocations, as if each one had said to himself: “Here we are at last!” As if we were finally returning to the future. As if, through us, psychoanalysis was forging a new alliance with the present time.
A new paradigm
We are carried along by this great movement, which we must at the same time elucidate, if just to know what the following step is on the path of PIPOL.
In order to justify for ourselves the renovation introduced by the CPCT, in order to put our psychoanalytic papers in order, we turned to an old distinction: pure psychoanalysis and applied psychoanalysis. Indeed! A classical distinction.
It is true that we leave pure psychoanalysis intact, the same requirements continue to be imposed on the training of analysts, the pass remains the name of what we conceive as the real term of an analysis and we practice its verification.
The renovation in question was produced at the level of psychoanalysis as applied to therapy. It was more reassuring for us to think of it in this way. With it, we touched parameters that up till then had been constant, the duration of the cure and its payment: limited and programmed duration, payment suppressed. Take heed! Suppressed for the patient, but also, up till now at any rate, for the practitioner.
Undoubtedly short therapies had already been practiced and theorized in psychoanalysis — for example, by one of our predecessors, Franz Alexander —, as well as free treatments — by the Berlin clinic at the time of Wilhelm Reich —, but, to my knowledge, such practices had never been carried out on such a scale, nor with the ad hoc clinical elaboration that, for us, accompanies it now.
An Alpha Place
This would have been impossible if we still had as our reference the fossilized concept of the setting, understood only as the consulting room of the practitioner exercising in a private practice. Psychoanalytic effects do not depend on the setting, but on the discourse, that is, on the installation of the symbolic coordinates by someone who is an analyst, and whose quality as an analyst does not depend on the location of his consulting room, nor the nature of his clients, but rather on the experience he is engaged in.
The Lacanian concepts of the analytic act, the analytic discourse, and the conclusion of an analysis as a pass to the analyst have permitted us to conceive of the psychoanalyst as a nomad object, and psychoanalysis as a portable installation, capable of moving into new contexts, and, in particular, into institutions. The accounts given of cases show and demonstrate, bring into evidence, that specifically psychoanalytic effects are produced within institutional contexts whenever this context authorizes the installation of an analytic place. There is an analytic place possible in institutions, let’s say an Alpha Place.
An Alpha Place is not a “listening” place. We call “listening place” today a place where a subject is invited to talk drivel to his heart’s content. It is said that putting things into words brings relief. An Alpha Place is a place of response, a place where the chattering takes the form of a question, and the question itself the form of a response. There can be an Alpha Place only if, by the operation of the analyst, the chattering turns out to contain a treasure, that of an other sense having the value of a response, that is, of the knowledge we call unconscious. This mutation of the chattering depends on what we call transference, which allows the interpretive event to take place, the interpretive event that separates a before from an after, as we say classically.
For there to be an Alpha Place, it is necessary and sufficient that the loop be closed by which “the emitter receives from the receptor its own message in an inverted form”[1], the subject finding himself from then on connected to the subject supposed to know that he did not know he himself was the seat of.
Connection, reconnection
The emergence of such an instant of knowledge requires a severe control, because it is a spark that can set fire to the plain, I mean it can light for a subject the fire of a generalized interpretive delusion. A drastic selection is imposed for those who operate in an Alpha Place, in order to be sure they are capable of a pondered distribution of psychoanalytic effects, dosed to a subject’s capacities to bear them. Moreover, those who operate in an Alpha Place, cannot avoid practicing the art of rapid diagnostic. As a rule, this task is confided in our CPCT to the most confirmed and seasoned practitioners, who are called on to formulate a detailed prescription.
We can already perceive what was captivating about the practice of rapid therapeutic effects: the degree of clinical mastery it requires, the immediate mobilization of knowledge already accumulated both through the study of texts and effective experience, the instantaneous evaluation and the reasoned assumption of the clinical risk. We were thus able to observe that even a fleeting connection to a supposed knowledge, which by hypothesis we call unconscious knowledge, is translated as a rule by a reconnection to what we traditionally call the discourse of the Other.
I will take some distance from this formulation. The designation, “the Great Other” is an approximation; since it does not concern a unified agency, it is not a monolith. So, I find no objection to speaking of a reconnection to social reality.
Operation Truth
What is the social? — which we have included in the title of PIPOL 3.
It is first of all a word that functions in many contexts, eminently useful, which serves as an interface between the language of political and administrative authorities and our own, probably at the cost of equivoque. The secret, ours, is that we do not distinguish between psychic reality and social reality. Psychic reality is social reality. We find in Lacan’s very last teaching this provoking proposal: “Neurosis is due to social relations[2]”. To eliminate any seeming paradox from what I have just advanced, we only need to recall that at the foundations of social reality, we have language. By language, we mean the structure that emerges from the language we speak under the effect of the routine of the social bond. It is the social routine that provides that the signified can retain some sense, the sense that is given by the sentiment of each of us to “be part of his world, that is to say of his little family and what surrounds it[3].”
The psychoanalysts who exercise in the Alpha Places are of course in direct contact with the
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Towards PIPOL 4
Jacques-Alain Miller
PIPOL 3 is hardly over and already our eyes are turned towards PIPOL 4.* PIPOL 3 testified to an epidemic that has infected the Freudian Field and is continuing to infect it every day, resonating throughout our European community.
Unforeseen enthusiasm
Four years ago, the CPCT, the Psychoanalytic Center of Consultation and Treatment of the rue Chabrol, opened in Paris. If there are today about ten CPCTs in France, several in Spain, two in Italy, one in Brussels, and many more being formed, if about fifty institutions have joined the RIPA, our Network of Institutions of Applied Psychoanalysis, if all this little world is in full activity, in full growth, this is not due to any guidelines or injunctions. In fact, four years ago, it seemed that the CPCT of Paris was an experimental initiative that would very likely remain solitary for a long time, until scientific committees might wisely draw the lessons of its accomplishments.
An unforeseen enthusiasm has cleared the path. The masses of the Freudian Field took hold of this idea and transformed it into a material force; they overcame all the obstacles, bringing to light unsuspected reservoirs of good will, of availability, revealing vocations, as if each one had said to himself: “Here we are at last!” As if we were finally returning to the future. As if, through us, psychoanalysis was forging a new alliance with the present time.
A new paradigm
We are carried along by this great movement, which we must at the same time elucidate, if just to know what the following step is on the path of PIPOL.
In order to justify for ourselves the renovation introduced by the CPCT, in order to put our psychoanalytic papers in order, we turned to an old distinction: pure psychoanalysis and applied psychoanalysis. Indeed! A classical distinction.
It is true that we leave pure psychoanalysis intact, the same requirements continue to be imposed on the training of analysts, the pass remains the name of what we conceive as the real term of an analysis and we practice its verification.
The renovation in question was produced at the level of psychoanalysis as applied to therapy. It was more reassuring for us to think of it in this way. With it, we touched parameters that up till then had been constant, the duration of the cure and its payment: limited and programmed duration, payment suppressed. Take heed! Suppressed for the patient, but also, up till now at any rate, for the practitioner.
Undoubtedly short therapies had already been practiced and theorized in psychoanalysis — for example, by one of our predecessors, Franz Alexander —, as well as free treatments — by the Berlin clinic at the time of Wilhelm Reich —, but, to my knowledge, such practices had never been carried out on such a scale, nor with the ad hoc clinical elaboration that, for us, accompanies it now.
An Alpha Place
This would have been impossible if we still had as our reference the fossilized concept of the setting, understood only as the consulting room of the practitioner exercising in a private practice. Psychoanalytic effects do not depend on the setting, but on the discourse, that is, on the installation of the symbolic coordinates by someone who is an analyst, and whose quality as an analyst does not depend on the location of his consulting room, nor the nature of his clients, but rather on the experience he is engaged in.
The Lacanian concepts of the analytic act, the analytic discourse, and the conclusion of an analysis as a pass to the analyst have permitted us to conceive of the psychoanalyst as a nomad object, and psychoanalysis as a portable installation, capable of moving into new contexts, and, in particular, into institutions. The accounts given of cases show and demonstrate, bring into evidence, that specifically psychoanalytic effects are produced within institutional contexts whenever this context authorizes the installation of an analytic place. There is an analytic place possible in institutions, let’s say an Alpha Place.
An Alpha Place is not a “listening” place. We call “listening place” today a place where a subject is invited to talk drivel to his heart’s content. It is said that putting things into words brings relief. An Alpha Place is a place of response, a place where the chattering takes the form of a question, and the question itself the form of a response. There can be an Alpha Place only if, by the operation of the analyst, the chattering turns out to contain a treasure, that of an other sense having the value of a response, that is, of the knowledge we call unconscious. This mutation of the chattering depends on what we call transference, which allows the interpretive event to take place, the interpretive event that separates a before from an after, as we say classically.
For there to be an Alpha Place, it is necessary and sufficient that the loop be closed by which “the emitter receives from the receptor its own message in an inverted form”[1], the subject finding himself from then on connected to the subject supposed to know that he did not know he himself was the seat of.
Connection, reconnection
The emergence of such an instant of knowledge requires a severe control, because it is a spark that can set fire to the plain, I mean it can light for a subject the fire of a generalized interpretive delusion. A drastic selection is imposed for those who operate in an Alpha Place, in order to be sure they are capable of a pondered distribution of psychoanalytic effects, dosed to a subject’s capacities to bear them. Moreover, those who operate in an Alpha Place, cannot avoid practicing the art of rapid diagnostic. As a rule, this task is confided in our CPCT to the most confirmed and seasoned practitioners, who are called on to formulate a detailed prescription.
We can already perceive what was captivating about the practice of rapid therapeutic effects: the degree of clinical mastery it requires, the immediate mobilization of knowledge already accumulated both through the study of texts and effective experience, the instantaneous evaluation and the reasoned assumption of the clinical risk. We were thus able to observe that even a fleeting connection to a supposed knowledge, which by hypothesis we call unconscious knowledge, is translated as a rule by a reconnection to what we traditionally call the discourse of the Other.
I will take some distance from this formulation. The designation, “the Great Other” is an approximation; since it does not concern a unified agency, it is not a monolith. So, I find no objection to speaking of a reconnection to social reality.
Operation Truth
What is the social? — which we have included in the title of PIPOL 3.
It is first of all a word that functions in many contexts, eminently useful, which serves as an interface between the language of political and administrative authorities and our own, probably at the cost of equivoque. The secret, ours, is that we do not distinguish between psychic reality and social reality. Psychic reality is social reality. We find in Lacan’s very last teaching this provoking proposal: “Neurosis is due to social relations[2]”. To eliminate any seeming paradox from what I have just advanced, we only need to recall that at the foundations of social reality, we have language. By language, we mean the structure that emerges from the language we speak under the effect of the routine of the social bond. It is the social routine that provides that the signified can retain some sense, the sense that is given by the sentiment of each of us to “be part of his world, that is to say of his little family and what surrounds it[3].”
The psychoanalysts who exercise in the Alpha Places are of course in direct contact with the
social, embodying as such the social, and restituting the social bond for the subjects they meet up with. This is what justifies the title of PIPOL 3. On the other hand, the subjects they meet up with are precisely no longer in direct contact with the social, being rather in a situation of “discontact”. Isn’t this what it would now be fitting to thematize: the situation of social discontact?
For the psychoanalysts who exercise in the Alpha Places, the CPCT and the RIPA institutions, we understand the enthusiasm that can take hold of them at seeing the mediations done away with that ordinarily veil the position of the analyst, which veil to the analyst that he is in direct contact with the social. An analyst can only function if he is in direct contact with the social, but in his consulting room, he can fail to realize this and entertain sweet dreams — Schwarmerei — of his extraterritoriality.
This word is often quoted from the mouth of Lacan as if he was praising it, when, of course, he uses it ironically. When the Alpha Place emigrates from the consulting room to the institution, it is the truth that is laid bare, that of the structural sociality of the psychoanalytic position and act. I would go so far as to say that the success of the CPCT, and more widely that of the RIPA institutions, is the success of this “operation truth”. It is this truth that founds what I heard these days in the form of “Here we are at last”.
A psychoanalytic basis for the symptom.
When we speak of pure psychoanalysis and applied psychoanalysis, we understand that the results of the first are invested in the second. That is true, and it is first of all the case of the practitioner himself, inasmuch as he is the result of his own analysis, which was neither brief nor programmed, nor free. But we cannot neglect the fact that there is a return effect. Applied psychoanalysis, the kind we practice, has an incidence on pure psychoanalysis and this incidence will increase with time.
It is already perceptible in the clinic of ordinary psychosis, psychosis without an onset, where the effects of foreclosure are not spectacular, as delusions and hallucinations are, but are translated by more discreet signs, sometimes insignificant elementary phenomena, successive disconnections with family and everything that surrounds it, social relations and the world.
Applied psychoanalysis will also have consequences on the theory of the cure. The programming of brief treatments renders the practitioner more attentive to the advances in each session taken one by one, while the Durcharbeitung of the pure experience — the “working through” as it has been translated —, the prolongated time to understand that pure analysis imposes, has as its natural effect to abrase this detail, or even to render it imperceptible to the practitioner. What sometimes deserves to be called mini-cures carried out in the Alpha Places will have the effect of sharpening the vigilance of the analysts in the direction of the analytic cure proper.
Thirdly, I remind you that our institutional Alpha Places are now, for some, subsidized by administrations, and this will be more and more the case. But a natural requirement is thus imposed on them to give an account to their commanditaires. They want figures, something quantifiable, numbers. They want to produce results for statistics, classifying machines, computers. They are already proposing the services of their engineers.
We could maintain that we operate with supposed knowledge, and that exposed knowledge denatures our operation. We could say with a sigh that it is tiring to fill in the forms they ask us for. I propose we take it from another angle: as the occasion to have our clinic with its diagnostics and its indicators pass into the circuit of common communication, which means, in the first place, having it pass into the register of integral transmission, what Lacan called the matheme.
The matheme is not only the use of $, a, S1, S2 and the rest. The requirement of the commanditaires should be the occasion for us to formalize our clinic, and why not, to rival the DSM. Why not create the BPS? Who can doubt that the constitution of a “psychoanalytic base of the symptom” (Base psychoanalytique du symptôme) capable of being quantified would have the most favorable effects on the quality of our clinical transmission, including its most subtle aspects? Am I alone in desiring a more consistent mathematic armature than the one we already dispose of? I don’t think so.
Disinsertion*
The following step to take in the series of the PIPOLs is logically imposed. It is time to pass on to a thematic, differential, graduated study of the subjective situations of social discontact*.
Social discontact has a name common in contemporary administrative language: disinsertion. This word was chosen as the title of the RIPA research project on the European level[4]. I see PIPOL 4 as a scansion in this research. Thus, the title I propose: “Clinic and Pragmatics of Disinsertion in Psychoanalysis”.
I say clinic because we have evidently things to say and ordain concerning the fundamentals of psychoanalysis and disinsertion in which we will be able to invest our results on ordinary psychosis, in particular all that turns around what Hugo Freda named “symbolic precariousness”. It cannot be doubted that we can transmit something new — about the refusal of school, for example, since the master-signifier says something about authority and the S2 something about knowledge, and this can be communicated. I say pragmatic rather than treatment or cure because we are in the order of the savoir y faire (knowing how to deal with) of the “se débrouiller avec” (coming to terms with).
The great movement we are part of is a result of psychoanalysis having shown and still showing it has fallen behind itself. Psychoanalysis, whose practice implies the collapse of all semblants, which puts into practice a powerful, quasi Socratic, principle of irony, often remains attached to its obsolete beliefs, taking refuge in an imaginary extraterritoriality. It no longer recognizes itself in a contemporary universe whose emergence it has, nevertheless, contributed to more that others, and the most ignorant and least likeable of the lot cry over the Name-of-the-Father, dreaming of reestablishing its reign. Nostalgia of the Freudian epoch of psychoanalysis, of a time when an authoritarian, hierarchical, regulatory, and even disciplinarian social order still reigned, and where psychoanalysis was in an alveolar situation, pleading for the right to each one’s jouissance.
It was the epoch in which social insertion was accomplished primarily through symbolic identification. A psychoanalyst could then prone the liberation of desire, salvation through the drive. We are at a time when the Other no longer exists. At the “social zenith”, the object a has replaced it. Insertion is accomplished less through identification than through consummation. The dream is less of liberation than of satisfaction. And social reality turns out to be dominated by the manque-à-jouir (want-of-jouissance). Which gives rise to the vogue of addictions, which is not simply a vogue limited to practices: everything becomes addiction in social behavior, everything takes on an addictive style. We must recognize in the addictions, as in the frenetic consummation of the plus-de-jouir (surplus-jouissance) that technology multiplies and puts on the market more and more rapidly, a desperate effort to remunerate a deficit of satisfaction that is structural.
A pragmatic moment
This is the key to the shock of civilizations. What we thus name is essentially the opposition, the incompatibility, between the religious civilization and the merchant civilization, between the civilization dominated by the ideal ego and the one that the superego strictly speaking dominates, the superego whose imperative can be formulated jouis*, between the civilization of respect and ours, which is that of greediness. The merchant civilization stigmatizes as fanaticism that of the ideal ego, and it is in turn stigmatized as perversion, corruption, immorality, Jouissance-pride[5]. We find between the two an enigmatic mix, today’s China, where we can observe both an authoritarian control of the Ideal and an extraordinary disinhibition of consummation.
What are analysts for in these times of discontent? Not to share the discontent. The good humor that reigned during these Study Days shows that this is not our style. Not being a dupe of the illusory satisfaction of the plus-de-jouir does not however mean staying obstinately planted in the refusal of the beautiful soul, and anathematizing contemporary social reality. The mission that is ours in this world is to recognize and elucidate human diversity, the diversity of the modes-de-jouir (modes-of-jouissance) of the species. That requires renewing with the spirit of psychoanalysis at its beginnings, when psychoanalysts still knew how to sacrifice to psychoanalysis the semblants of respectability. Psychoanalysis then knew that to be entirely rigorous, it had to be a bit of a rogue.
I spoke of the Freudian moment, which is behind us. The Lacanian moment is not less behind us. It was both, in a baroque conjugation, existentialist and structuralist, that is, scientistic. Lacan himself left this moment behind him, and he sketched out for us the configuration of the contemporary moment, which is pragmatic. Yes, we are pragmatic as everyone is today, but somehow still apart, — paradoxical pragmatists who do not practice the cult of it works. The it works never works. Our good humor probably comes from the fact we know that it misses the mark, but we believe we hit on the side of the target in the right way.
Have no doubt that we are needed.
Translated by Thelma Sowley
* Transcription by Catherine Bonningue of J.-A. Miller’s talk during the PIPOL 3 Study Days, June 30th and July 1st 2007. The title of the Study Days was “Psychoanalysis in Close Touch with the Social”.
[1] Jacques Lacan, “The Function and Field of Speech and Language in Psychoanalysis” (1953), Écrits, Paris, Seuil, 1966, p. 298; English translation Bruce Fink, Norton, 2006, p. 246.
[2] J. Lacan, Le Séminaire, livre XXIV, L’insu que sait de l’une-bévue s’aile à mourre (1976-77), lesson of May 17, 1977 ; cf. Miller J.-A., « Le tout dernier Lacan » (2006-07), L’orientation lacanienne III, 9, lessons of March 14 and 21, 2007.
[3] Cf. J. Lacan, Le Séminaire, livre XX, Encore (1972-73), Paris, Seuil, 1975, chap. IV.
* Translator’s note. I use the signifier “insertion” here in the way it is currently used in French, with reference to the insertion of individuals into the social and economic structure, giving us the pair insertion/disinsertion. Two other pairs will have to be differentiated in this paper with reference to the lacanian clinic: for the French branchement/ rebranchement, I propose the English connection/ reconnection, for prise/déprise: contact / discontact, this final neologism corresponding to the neological use of “déprise”.. These choices do not exclude a subsequent differential elaboration of the concepts.
[4] This theme was chosen during the RIPA meeting on June 30, 2007, and will be implemented by a new committee directed by Hugo Freda, at the same time as research for the clinical software of our institution will be assembled by a commission directed by Jean-Daniel Matet.
* T.N. The imperative form of the verb “jouir” , also found in the expressions above and which means “to take jouissance”.
[5] Allusion to the Gay Pride parade that took place the day before, June 30, 2007.
* Transcription annotée par Catherine Bonningue de l’intervention de J.-A. Miller lors de Journées pipol 3 qui se sont déroulées à Paris les 30 juin et 1er juillet 2007 sur le thème « Psychanalyse en prise directe sur le social ». Relue par Jacques-Alain Miller.
[i] Lacan Jacques, « Fonction et champ de la parole et du langage en psychanalyse » (1953), Écrits, Paris, Seuil, 1966, p. 298.
[ii] Lacan J., Le Séminaire, livre XXIV, L’insu que sait de l’une-bévue s’aile à mourre (1976-77), leçon du 17 mai 1977 ; cf. Miller J.-A., « Le tout dernier Lacan » (2006-07), L’orientation lacanienne III, 9, leçons des 14 et 21 mars 2007.
[iii] Cf. Lacan J., Le Séminaire, livre XX, Encore (1972-73), Paris, Seuil, 1975, chap. IV.
[iv] Ce thème a été choisi au cours de la réunion RIPA du 30 juin 2007, et doit être mis en œuvre par un comité nouveau animé par Hugo Freda, en même temps que des recherches sur le logiciel clinique de nos institutions seront rassemblées par une commission dirigée par Jean-Daniel Matet.
[v] Allusion à la Gay Pride qui se déroulait la veille, le 30 juin 2007.
For the psychoanalysts who exercise in the Alpha Places, the CPCT and the RIPA institutions, we understand the enthusiasm that can take hold of them at seeing the mediations done away with that ordinarily veil the position of the analyst, which veil to the analyst that he is in direct contact with the social. An analyst can only function if he is in direct contact with the social, but in his consulting room, he can fail to realize this and entertain sweet dreams — Schwarmerei — of his extraterritoriality.
This word is often quoted from the mouth of Lacan as if he was praising it, when, of course, he uses it ironically. When the Alpha Place emigrates from the consulting room to the institution, it is the truth that is laid bare, that of the structural sociality of the psychoanalytic position and act. I would go so far as to say that the success of the CPCT, and more widely that of the RIPA institutions, is the success of this “operation truth”. It is this truth that founds what I heard these days in the form of “Here we are at last”.
A psychoanalytic basis for the symptom.
When we speak of pure psychoanalysis and applied psychoanalysis, we understand that the results of the first are invested in the second. That is true, and it is first of all the case of the practitioner himself, inasmuch as he is the result of his own analysis, which was neither brief nor programmed, nor free. But we cannot neglect the fact that there is a return effect. Applied psychoanalysis, the kind we practice, has an incidence on pure psychoanalysis and this incidence will increase with time.
It is already perceptible in the clinic of ordinary psychosis, psychosis without an onset, where the effects of foreclosure are not spectacular, as delusions and hallucinations are, but are translated by more discreet signs, sometimes insignificant elementary phenomena, successive disconnections with family and everything that surrounds it, social relations and the world.
Applied psychoanalysis will also have consequences on the theory of the cure. The programming of brief treatments renders the practitioner more attentive to the advances in each session taken one by one, while the Durcharbeitung of the pure experience — the “working through” as it has been translated —, the prolongated time to understand that pure analysis imposes, has as its natural effect to abrase this detail, or even to render it imperceptible to the practitioner. What sometimes deserves to be called mini-cures carried out in the Alpha Places will have the effect of sharpening the vigilance of the analysts in the direction of the analytic cure proper.
Thirdly, I remind you that our institutional Alpha Places are now, for some, subsidized by administrations, and this will be more and more the case. But a natural requirement is thus imposed on them to give an account to their commanditaires. They want figures, something quantifiable, numbers. They want to produce results for statistics, classifying machines, computers. They are already proposing the services of their engineers.
We could maintain that we operate with supposed knowledge, and that exposed knowledge denatures our operation. We could say with a sigh that it is tiring to fill in the forms they ask us for. I propose we take it from another angle: as the occasion to have our clinic with its diagnostics and its indicators pass into the circuit of common communication, which means, in the first place, having it pass into the register of integral transmission, what Lacan called the matheme.
The matheme is not only the use of $, a, S1, S2 and the rest. The requirement of the commanditaires should be the occasion for us to formalize our clinic, and why not, to rival the DSM. Why not create the BPS? Who can doubt that the constitution of a “psychoanalytic base of the symptom” (Base psychoanalytique du symptôme) capable of being quantified would have the most favorable effects on the quality of our clinical transmission, including its most subtle aspects? Am I alone in desiring a more consistent mathematic armature than the one we already dispose of? I don’t think so.
Disinsertion*
The following step to take in the series of the PIPOLs is logically imposed. It is time to pass on to a thematic, differential, graduated study of the subjective situations of social discontact*.
Social discontact has a name common in contemporary administrative language: disinsertion. This word was chosen as the title of the RIPA research project on the European level[4]. I see PIPOL 4 as a scansion in this research. Thus, the title I propose: “Clinic and Pragmatics of Disinsertion in Psychoanalysis”.
I say clinic because we have evidently things to say and ordain concerning the fundamentals of psychoanalysis and disinsertion in which we will be able to invest our results on ordinary psychosis, in particular all that turns around what Hugo Freda named “symbolic precariousness”. It cannot be doubted that we can transmit something new — about the refusal of school, for example, since the master-signifier says something about authority and the S2 something about knowledge, and this can be communicated. I say pragmatic rather than treatment or cure because we are in the order of the savoir y faire (knowing how to deal with) of the “se débrouiller avec” (coming to terms with).
The great movement we are part of is a result of psychoanalysis having shown and still showing it has fallen behind itself. Psychoanalysis, whose practice implies the collapse of all semblants, which puts into practice a powerful, quasi Socratic, principle of irony, often remains attached to its obsolete beliefs, taking refuge in an imaginary extraterritoriality. It no longer recognizes itself in a contemporary universe whose emergence it has, nevertheless, contributed to more that others, and the most ignorant and least likeable of the lot cry over the Name-of-the-Father, dreaming of reestablishing its reign. Nostalgia of the Freudian epoch of psychoanalysis, of a time when an authoritarian, hierarchical, regulatory, and even disciplinarian social order still reigned, and where psychoanalysis was in an alveolar situation, pleading for the right to each one’s jouissance.
It was the epoch in which social insertion was accomplished primarily through symbolic identification. A psychoanalyst could then prone the liberation of desire, salvation through the drive. We are at a time when the Other no longer exists. At the “social zenith”, the object a has replaced it. Insertion is accomplished less through identification than through consummation. The dream is less of liberation than of satisfaction. And social reality turns out to be dominated by the manque-à-jouir (want-of-jouissance). Which gives rise to the vogue of addictions, which is not simply a vogue limited to practices: everything becomes addiction in social behavior, everything takes on an addictive style. We must recognize in the addictions, as in the frenetic consummation of the plus-de-jouir (surplus-jouissance) that technology multiplies and puts on the market more and more rapidly, a desperate effort to remunerate a deficit of satisfaction that is structural.
A pragmatic moment
This is the key to the shock of civilizations. What we thus name is essentially the opposition, the incompatibility, between the religious civilization and the merchant civilization, between the civilization dominated by the ideal ego and the one that the superego strictly speaking dominates, the superego whose imperative can be formulated jouis*, between the civilization of respect and ours, which is that of greediness. The merchant civilization stigmatizes as fanaticism that of the ideal ego, and it is in turn stigmatized as perversion, corruption, immorality, Jouissance-pride[5]. We find between the two an enigmatic mix, today’s China, where we can observe both an authoritarian control of the Ideal and an extraordinary disinhibition of consummation.
What are analysts for in these times of discontent? Not to share the discontent. The good humor that reigned during these Study Days shows that this is not our style. Not being a dupe of the illusory satisfaction of the plus-de-jouir does not however mean staying obstinately planted in the refusal of the beautiful soul, and anathematizing contemporary social reality. The mission that is ours in this world is to recognize and elucidate human diversity, the diversity of the modes-de-jouir (modes-of-jouissance) of the species. That requires renewing with the spirit of psychoanalysis at its beginnings, when psychoanalysts still knew how to sacrifice to psychoanalysis the semblants of respectability. Psychoanalysis then knew that to be entirely rigorous, it had to be a bit of a rogue.
I spoke of the Freudian moment, which is behind us. The Lacanian moment is not less behind us. It was both, in a baroque conjugation, existentialist and structuralist, that is, scientistic. Lacan himself left this moment behind him, and he sketched out for us the configuration of the contemporary moment, which is pragmatic. Yes, we are pragmatic as everyone is today, but somehow still apart, — paradoxical pragmatists who do not practice the cult of it works. The it works never works. Our good humor probably comes from the fact we know that it misses the mark, but we believe we hit on the side of the target in the right way.
Have no doubt that we are needed.
Translated by Thelma Sowley
* Transcription by Catherine Bonningue of J.-A. Miller’s talk during the PIPOL 3 Study Days, June 30th and July 1st 2007. The title of the Study Days was “Psychoanalysis in Close Touch with the Social”.
[1] Jacques Lacan, “The Function and Field of Speech and Language in Psychoanalysis” (1953), Écrits, Paris, Seuil, 1966, p. 298; English translation Bruce Fink, Norton, 2006, p. 246.
[2] J. Lacan, Le Séminaire, livre XXIV, L’insu que sait de l’une-bévue s’aile à mourre (1976-77), lesson of May 17, 1977 ; cf. Miller J.-A., « Le tout dernier Lacan » (2006-07), L’orientation lacanienne III, 9, lessons of March 14 and 21, 2007.
[3] Cf. J. Lacan, Le Séminaire, livre XX, Encore (1972-73), Paris, Seuil, 1975, chap. IV.
* Translator’s note. I use the signifier “insertion” here in the way it is currently used in French, with reference to the insertion of individuals into the social and economic structure, giving us the pair insertion/disinsertion. Two other pairs will have to be differentiated in this paper with reference to the lacanian clinic: for the French branchement/ rebranchement, I propose the English connection/ reconnection, for prise/déprise: contact / discontact, this final neologism corresponding to the neological use of “déprise”.. These choices do not exclude a subsequent differential elaboration of the concepts.
[4] This theme was chosen during the RIPA meeting on June 30, 2007, and will be implemented by a new committee directed by Hugo Freda, at the same time as research for the clinical software of our institution will be assembled by a commission directed by Jean-Daniel Matet.
* T.N. The imperative form of the verb “jouir” , also found in the expressions above and which means “to take jouissance”.
[5] Allusion to the Gay Pride parade that took place the day before, June 30, 2007.
* Transcription annotée par Catherine Bonningue de l’intervention de J.-A. Miller lors de Journées pipol 3 qui se sont déroulées à Paris les 30 juin et 1er juillet 2007 sur le thème « Psychanalyse en prise directe sur le social ». Relue par Jacques-Alain Miller.
[i] Lacan Jacques, « Fonction et champ de la parole et du langage en psychanalyse » (1953), Écrits, Paris, Seuil, 1966, p. 298.
[ii] Lacan J., Le Séminaire, livre XXIV, L’insu que sait de l’une-bévue s’aile à mourre (1976-77), leçon du 17 mai 1977 ; cf. Miller J.-A., « Le tout dernier Lacan » (2006-07), L’orientation lacanienne III, 9, leçons des 14 et 21 mars 2007.
[iii] Cf. Lacan J., Le Séminaire, livre XX, Encore (1972-73), Paris, Seuil, 1975, chap. IV.
[iv] Ce thème a été choisi au cours de la réunion RIPA du 30 juin 2007, et doit être mis en œuvre par un comité nouveau animé par Hugo Freda, en même temps que des recherches sur le logiciel clinique de nos institutions seront rassemblées par une commission dirigée par Jean-Daniel Matet.
[v] Allusion à la Gay Pride qui se déroulait la veille, le 30 juin 2007.
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