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Entre nous : essais sur le penser-à-l'autre
01 Jan 1991-
About: The article was published on 1991-01-01 and is currently open access. It has received 141 citations till now.
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Dissertation•
21 Oct 2017
TL;DR: The motion transubjective as discussed by the authors is a new dynamique, which can be seen as an extension of the inter-personal dialogue between a therapist and a patient, in the context of psychodrama existentiel de a group.
Abstract: Cette these montre comment le travail therapeutique, en psychodrame existentiel de groupe, permet un acces direct a « l’etre-du-patient », sans sacrifier du temps au demelage des representations. Dans ce cadre, la motion individuelle sollicitee se transforme, via l’intersubjectivite, pour se loger « entre » (aida) les membres du groupe. Elle y prend une forme transubjective qui s’amplifie par resonnance, pour delivrer une tonalite climatique singuliere au groupe. J’ai nomme cette nouvelle dynamique : motion transubjective. Fonctionnant rythmiquement sur les poles « ouverture-fermeture », la motion transubjective ouvre a l’espace corporel du Sentir, du « sens commun », et favorise un ajustement apaise des patients au monde qui les entoure.Pour servir la these et modeliser ce concept, trois recherches-actions sont presentees (menees aupres de differentes populations : travailleurs sociaux, personnes atteintes de V.I.H. et personnes souffrant de psychose). Elles revelent la valeur operatoire de la motion transubjective, au cœur meme de l’intersubjectivite humaine, que cette derniere soit celle des foules, celle qui tient en contact les membres d’un groupe ou l’aida que creent ensemble le therapeute et son patient. Enfin, ces trois recherches-actions concourent, en psychologie clinique, a la modelisation d’un processus emergent d’autorealisation de soi, dans la rencontre avec le monde, qui se deploie dans la sphere de la corporalite.Outre la proposition d’un outil groupal -le psychodrame existentiel- cette these en discute les conditions de mise en œuvre (en termes de dispositif d’intervention clinique) afin d’en comprendre les leviers therapeutiques.
46 citations
Book•
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TL;DR: The economy and language of grace: grace, desire, and the awakening of the subject as discussed by the authors, the liturgical orientation and working for justice, the call of the infinite: towards a theology of grace.
Abstract: Introduction 1. Levinas, phenomenology and theology 2. Ethics, theology, the question of God 3. Incarnate existence 4. Existence as transcendence, or, the call of the infinite: towards a theology of grace 5. The economy and language of grace: grace, desire, and the awakening of the subject 6. The liturgical orientation of the subject 7. Eucharistic responsibility and working for justice.
32 citations
Book•
10 May 2004TL;DR: In this article, the authors argue that the Greek concept of nonbeing (understood as both lack and possibility) clarifies the meaning of Jewish life, and that it is an expression of the intimate relationship between Athens and Jerusalem.
Abstract: Jewish Messianism and the History of Philosophy contests the ancient opposition between Athens and Jerusalem by retrieving the concept of meontology - the doctrine of nonbeing - from the Jewish philosophical and theological tradition. For Emmanuel Levinas, as well as for Franz Rosenzweig, Hermann Cohen and Moses Maimonides, the Greek concept of nonbeing (understood as both lack and possibility) clarifies the meaning of Jewish life. These thinkers of 'Jerusalem' use 'Athens' for Jewish ends, justifying Jewish anticipation of a future messianic era as well as portraying the subjects intellectual and ethical acts as central in accomplishing redemption. This book envisions Jewish thought as an expression of the intimate relationship between Athens and Jerusalem. It also offers new readings of important figures in contemporary Continental philosophy, critiquing previous arguments about the role of lived religion in the thought of Jacques Derrida, the role of Plato in the thought of Emmanuel Levinas and the centrality of ethics in the thought of Franz Rosenzweig.
29 citations
TL;DR: The distinction between the reified universe of science and the consensual universe of common sense introduced by Serge Moscovici in the Psychoanalysis and reiterated in further texts always gave rise to debate and puzzled interrogations as discussed by the authors.
Abstract: The distinction between the reified universe of science and the consensual universe of common sense introduced by Serge Moscovici in the Psychoanalysis and reiterated in further texts always gave rise to debate and puzzled interrogations
In the present text it is argued that for Serge Moscovici there is both a discontinuity and continuity between the two fields of science and common sense although at different levels of analysis
They would be discontinuous at the operative theoretical level corresponding to the logic of verification in the sense of Popper Truth and truthfulness are not the same But there would be continuity at the metatheoretical thematic level, where either scientists or lay people seem to follow the same non conscious insightful processes enabling them to look beyond the empirical observables as well as beyond the traditional beliefs and common places
29 citations
TL;DR: Lacan's "Kant avec Sade" as discussed by the authors is a seminal work in the history of psychoanalysis, where the authors show that the very act of making this conjunction is founded on the break, limit, or blind spot that each brings out in the other's system.
Abstract: In his 1963 essay "Kant with Sade," Jacques Lacan pairs two unlikely figures of Enlightenment ethics, conjoining without comparing them through the preposition "with." In Lacan's 1959-60 Seminar VII: The Ethics of Psychoanalysis, where he first addresses the strange affinities of Kant and Sade, Lacan anticipates his later essay when he translates the Greek particle meta as "with" or "after," and goes on to suggest that "Meta is, properly speaking, that which implies a break [la coupure]" (SVIIE: 265; F: 308).1 Whereas the "with" of "Kant with Sade" brings together two apparently disparate thinkers, revealing the uncanny proximity of their ethical systems, Lacan shows that the very act of making this conjunction is founded on the break, limit, or blind spot that each brings out in the other's system. Moreover, the conjunction of Kant with Sade not only indicates the break that joins the two figures, but also itself marks a break in the history of ethics, a rupture that will have opened the way for the emergence of psychoanalysis-not as the elaboration of the Sadian catalog of perversions, but as one of modernity's epochal responses to the escalating intensity of both moral law and pathological objects in the aftermath of traditional ethics based on either revelation or the common good. Lacan's "Kant avec Sade" institutes a comparative literature otherwise than comparison, insofar as the essay pursues a mode of reading logically and ethically prior to similitude, a reading in which texts are not so much grouped into "families" defined by similarity and difference, as into "neighborhoods" determined by accidental contiguity, genealogical isolation, and ethical encounter. "Kant avec
28 citations