Publication: De la espiritualidad en el amor, la muerte y la locura. Efectos en la clínica psicoanalítica
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2017-06-14
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Universidad Complutense de Madrid
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Abstract
En esta tesis se estudia el lugar que ocupa la espiritualidad en las Obras Completas de Sigmund Freud y en los Escritos y Se minarios de Jacques Lacan y, en particular, los efectos que se producen en la clínica psicoanalítica. Las preguntas fundamentales consisten en: ¿cuál es el lugar que han obtenido las nociones de espiritualidad, espíritu y alma desde los inicios del psicoanálisis?; ¿cuáles son los efectos que se producen en la clínica a partir de trabajar con las nociones de espiritualidad, espíritu y alma? y ¿cómo se despliegan dichas nociones en el amor, la locura y la muerte (duelo)? En términos generales la investigación supuso la utilización de un procedimiento de carácter cualitativo. Desde dicho procedimiento se obtuvo un interesante material descriptivo e interpretativo a partir de aplicar el análisis histórico discursivo y la lectura de “indicios” o del “desciframiento”. La tesis cuenta con dos grandes partes: En la primera parte, “De la espiritualidad y su lugar en el psicoanálisis” se estudian: La ubicación epistémica actual del psicoanálisis. Allí se despliegan las posiciones preponderantes y los efectos que se producen en la clínica. A partir de la pregunta de si el psicoanálisis contiene rasgos en común con las escuelas filosóficas de la antigüedad se da cuenta de qué se entiende por “espiritualidad” y por “cuidado de sí”. Tanto Freud como Lacan, extraen nociones del alma de diversas tradiciones filosóficas, por tal motivo, se ubicó en cada momento los autores que les sirvieron de base. Se desplegó un análisis sobre las nociones de espiritualidad y de alma en la obras de Freud y de Lacan. En la segunda parte, “La espiritualidad en el amor, la locura y la muerte”, se estudian: La escritura de “casos clínicos” en psicoanálisis. Esto es, cuándo se escribe y por qué se escribe un “caso” o un “historial” en psicoanálisis. La espiritualidad en el amor a partir del a nálisis de varios S eminarios de Lacan donde aborda el mito ErosPsiqué, la relación SócratesAlcibíades y diferentes maneras de tratar el alma y el amor. Se leyeron las Memorias de Schreber para dar cuenta de la espiritualidad en la locura. Allí se despliega la manera en que Lacan lee la “crisis espiritual” con la que se desencadena la “locura Schreber”. La espiritualidad en la muerte y, en particular, en el duelo se abordó a partir de la lec tura que realizó Lacan de Hamlet. Se finaliza con un capítulo de conclusiones a modo de reflexiones finales donde se destacan los resultados. Del análisis se desprende que tanto Freud como Lacan se preguntaron y abordaron la espiritualidad y su relación al psicoanálisis, en algunas ocasiones en forma directa y otras al sesgo. Las nociones estudiadas se encontraron en toda la obra de Freud y de Lacan. Es imposible negar la existencia de un lugar para el alma y la espiritualidad en la teoría de Freud cuando dedica un capítulo de Moisés a lo que denominó “El progreso de la espiritualidad” y desarrolla su teoría del aparto psíquico y anímico con los términos Seele y Psiqué. Por su parte Lacan, desde los años 30 en adelante, se interesó por la espiritualidad y en toda su obra se desprenden diferentes nociones de alma y espíritu que le sirven de base para sus fines. Asoció a Descartes con Freud dando lugar a una noción de sujeto ligada a la verdad, una vía para estudiar la espiritualidad. En la segunda parte se analizó parte del material encontrado en lo que se denominó “la espiritualidad en el amor, la locura y la muerte”, a través de “casos” o “fragmentos” clínicos. Del recorrido por varios Seminarios se desprende que Lacan abordó fuertemente la relación del alma y el amor. El alma quedará cuestionada y rebajada a un objeto caído y, en el mejor de los casos, es un efecto del amor. Lacan le d edica a Schreber un S eminario leyendo las M emorias a modo de “caso clínico”. De los diferentes énfasis está el haber encontrado que “la locura Schreber” surge a partir de una “crisis espiritual” y su escritura fue una manera de “reestablecer su mundo”. Allí, despliega un sistema religioso singular en el cual produjo una categorización sobre las almas. Fin almente, la interpretación que Lacan realizó sobre H amlet es fundamental para estudiar su versión del duelo. Se lee en las sesiones del S eminario que le dedica que “ el drama de Hamlet es el encuentro con la muerte”. H amlet es una pieza que se presenta, para Lacan, como “un enigma”, “estructuralmente” es “el lugar vacío”, la “presentificación de lo inconsciente”, y ese vació no es otra cosa que la relación del sujeto con la muerte.
In this thesis the place of spirituality is studied in the Complete Works of Sigmund Freud and in the Writings and Seminars of Jacques Lacan, and in particular, the effects that it brings in the psychoanalytic clinic. The fundamental questions are: what is the place that the notions of spirituality, spirit and soul have obtained since the beginning of psychoanalysis?; what are the effects that occur in the clinic from working with notions of spirituality, spirit and soul? and how do these notions unfold in love, madness and death (mourning)?. Overall, research involved the use of a qualitative procedure. With this procedure an interesting descriptive and interpretative material was obtained from applying the historical discourse analysis and the reading of "signs" or "decipherment". The thesis has two main parts: In the first part, "On spirituality and its place in psychoanalysis", I studied: The current epistemic location of psychoanalysis. There, I show the main positions and the effects produced in the clinic. From the question of whether psychoanalysis has features in common with philosophy schools from antiquity I explain what is meant by "spirituality" and "self care". Both Freud and Lacan extract notions of the soul from various philosophical traditions, so, for this reason, the authors who served as their base were located in all the instances. An analysis of the notions of spirituality and soul in the works of Freud and Lacan was deployed. In the second part, "Spirituality in love, madness and death", I studied: The writing of "clinical cases" in psychoanalysis. That is, when and why a "case" is written in psychoanalysis. Spirituality in love from the analysis of several Seminars where Lacan addresses the myth ErosPsyche, the relationship SocratesAlcibiades and different ways to treat the soul and love. Schreber's Memoirs are read to account for spirituality in madness. There it is shown the way Lacan reads the "spiritual crisis" with which the "Schreber madness" is triggered. Spirituality in death and, in particular, in mourning was addressed from the reading that Lacan made of Hamlet. In the end there is a chapter of conclusions as final reflections where the results are presented. The analysis shows that both Freud and Lacan wondered about spirituality and addressed the subject and its relationship to psychoanalysis, some times directly and others biased. basis for his purposes. He associated Descartes with Freud leading to a notion of subject linked to truth, a way to study spirituality. In the second part I analyzed some of the material found in what was called "spirituality in love, madness and death" through "cases" or clinical "fragments". Going over several Seminars I found that Lacan strongly addressed the relationship of the soul and love. The soul will be questioned and reduced to a fallen object and, in the best of cases, it is an effect of love. Lacan devotes a seminar to Schreber reading the Memoirs as a "clinical case". One of the different emphases is finding that "the Schreber madness" comes from a "spiritual crisis" and the writing of it was a way to "reestablish his world." There, he displays a unique religious system in which we can find a categorization of souls. Finally, the interpretation that Lacan made on Hamlet is essential to study his version of mourning. We read in the Seminar sessions devoted to him that "the drama of Hamlet is his encounter with death." Hamlet is a piece that is presented for Lacan, as "an enigma", "structurally" it is the "empty place", the "presentification of the id" and that void is nothing more than the subject's relationship with death.
In this thesis the place of spirituality is studied in the Complete Works of Sigmund Freud and in the Writings and Seminars of Jacques Lacan, and in particular, the effects that it brings in the psychoanalytic clinic. The fundamental questions are: what is the place that the notions of spirituality, spirit and soul have obtained since the beginning of psychoanalysis?; what are the effects that occur in the clinic from working with notions of spirituality, spirit and soul? and how do these notions unfold in love, madness and death (mourning)?. Overall, research involved the use of a qualitative procedure. With this procedure an interesting descriptive and interpretative material was obtained from applying the historical discourse analysis and the reading of "signs" or "decipherment". The thesis has two main parts: In the first part, "On spirituality and its place in psychoanalysis", I studied: The current epistemic location of psychoanalysis. There, I show the main positions and the effects produced in the clinic. From the question of whether psychoanalysis has features in common with philosophy schools from antiquity I explain what is meant by "spirituality" and "self care". Both Freud and Lacan extract notions of the soul from various philosophical traditions, so, for this reason, the authors who served as their base were located in all the instances. An analysis of the notions of spirituality and soul in the works of Freud and Lacan was deployed. In the second part, "Spirituality in love, madness and death", I studied: The writing of "clinical cases" in psychoanalysis. That is, when and why a "case" is written in psychoanalysis. Spirituality in love from the analysis of several Seminars where Lacan addresses the myth ErosPsyche, the relationship SocratesAlcibiades and different ways to treat the soul and love. Schreber's Memoirs are read to account for spirituality in madness. There it is shown the way Lacan reads the "spiritual crisis" with which the "Schreber madness" is triggered. Spirituality in death and, in particular, in mourning was addressed from the reading that Lacan made of Hamlet. In the end there is a chapter of conclusions as final reflections where the results are presented. The analysis shows that both Freud and Lacan wondered about spirituality and addressed the subject and its relationship to psychoanalysis, some times directly and others biased. basis for his purposes. He associated Descartes with Freud leading to a notion of subject linked to truth, a way to study spirituality. In the second part I analyzed some of the material found in what was called "spirituality in love, madness and death" through "cases" or clinical "fragments". Going over several Seminars I found that Lacan strongly addressed the relationship of the soul and love. The soul will be questioned and reduced to a fallen object and, in the best of cases, it is an effect of love. Lacan devotes a seminar to Schreber reading the Memoirs as a "clinical case". One of the different emphases is finding that "the Schreber madness" comes from a "spiritual crisis" and the writing of it was a way to "reestablish his world." There, he displays a unique religious system in which we can find a categorization of souls. Finally, the interpretation that Lacan made on Hamlet is essential to study his version of mourning. We read in the Seminar sessions devoted to him that "the drama of Hamlet is his encounter with death." Hamlet is a piece that is presented for Lacan, as "an enigma", "structurally" it is the "empty place", the "presentification of the id" and that void is nothing more than the subject's relationship with death.
Description
Tesis inédita de la Universidad Complutense de Madrid, Facultad de Filosofía, leída el 14-10-2016