{"id":604,"date":"2021-09-03T15:23:29","date_gmt":"2021-09-03T13:23:29","guid":{"rendered":"https:\/\/www.uforca-paris-idf.org\/?page_id=604"},"modified":"2023-07-20T12:09:52","modified_gmt":"2023-07-20T10:09:52","slug":"ironik","status":"publish","type":"page","link":"https:\/\/www.uforca-paris-idf.org\/ironik\/","title":{"rendered":"IRONIK"},"content":{"rendered":"

[et_pb_section fb_built=\u00a0\u00bb1″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_row _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_column type=\u00a0\u00bb4_4″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_text _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb text_line_height=\u00a0\u00bb1.5em\u00a0\u00bb header_line_height=\u00a0\u00bb1.7em\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb]<\/p>\n

IRONIK<\/strong><\/h1>\n

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Avatars des identifications \u2013 argument du colloque UFORCA 2023, en visio conf\u00e9rence
Gil Caroz<\/strong><\/h1>\n

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n\u00b055<\/strong><\/h1>\n

[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_column type=\u00a0\u00bb4_4″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_text _builder_version=\u00a0\u00bb4.21.0″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb header_line_height=\u00a0\u00bb1.4em\u00a0\u00bb hover_enabled=\u00a0\u00bb0″ global_colors_info=\u00a0\u00bb{}\u00a0\u00bb sticky_enabled=\u00a0\u00bb0″]<\/p>\n

\"\"Si l’on se r\u00e9f\u00e8re \u00e0 deux des significations du mot avatar, celles d\u2019\u00e9v\u00e9nement f\u00e2cheux et de transformation, identifications et avatars vont de pair. Il n\u2019y a pas d\u2019identification tranquille et immuable. Le psychanalyste en est souvent t\u00e9moin quand un sujet lui adresse la demande de restaurer une identification qui a vacill\u00e9. Car si l\u2019identification est une premi\u00e8re modalit\u00e9 de rapport \u00e0 l\u2019Autre, il n\u2019en demeure pas moins qu\u2019elle est un \u00e9l\u00e9ment venant recouvrir la barre qui frappe le sujet d\u2019une division, et ce trou peut ressurgir derri\u00e8re cette couverture. Par ailleurs, si l\u2019identification est toujours faite d\u2019un signifiant pr\u00e9lev\u00e9 chez l\u2019Autre, elle est \u00e9galement corr\u00e9l\u00e9e, d\u2019une fa\u00e7on ou d\u2019une autre, \u00e0 une jouissance. La moustache de Hitler, comme trait unaire qui condense son \u00ab tout petit plus-de-jouir 1 \u00bb, est un exemple paradigmatique de signifiant investi de jouissance autour duquel s\u2019organise l\u2019identification d\u2019une foule. Or, signifiant et jouissance sont deux \u00e9l\u00e9ments h\u00e9t\u00e9rog\u00e8nes. Leur articulation n\u2019\u00e9tant jamais parfaite, elle ne peut que produire des avatars.<\/p>\n

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La clinique avec les enfants
\nAgn\u00e8s Vigu\u00e9-Camus<\/strong><\/h1>\n

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n\u00b054<\/strong><\/h1>\n

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\"\"L\u2019enfant rel\u00e8ve-t-il d\u2019une pratique clinique diff\u00e9rente de celle des adultes ? Cette question suscita des controverses dans le milieu analytique. La soci\u00e9t\u00e9 britannique de psychanalyse vit ainsi s\u2019affronter, durant la Seconde Guerre mondiale, les partisans d\u2019Anna Freud et ceux de Melanie Klein1<\/sup>. Pour les premiers, l\u2019analyste devait tenir compte du lien privil\u00e9gi\u00e9 entre l\u2019enfant et ses parents. M. Klein, pionni\u00e8re en cela, se rep\u00e9rait sur ce qu\u2019exprimait un enfant qui ne disait parfois que quelques mots, comme ce fut le cas de Dick2<\/sup>.<\/p>\n

Il arrive, en effet, qu\u2019un enfant, lorsqu\u2019on l\u2019am\u00e8ne chez un clinicien, ne parle pas, mais
\ns\u2019agite. Si cette agitation muette se voit le plus souvent aujourd\u2019hui \u00e9pingl\u00e9e de l\u2019in\u00e9vitable
\ndiagnostic de trouble de l\u2019attention avec ou sans hyperactivit\u00e9 (TDA\/H), des recherches, dans
\nle champ de la psychanalyse, convoquent d\u2019autres hypoth\u00e8ses. \u00bb.<\/p>\n

1<\/sup> Cf. Sokolowsky L., \u00ab Melanie, femme sans doute \u00bb, La Cause du d\u00e9sir<\/em>, no 112, novembre 2022, p. 115, disponible sur Cairn<\/a>.
\n2<\/sup> Cf. Klein M., \u00ab L\u2019importance de la formation du symbole dans le d\u00e9veloppement du moi \u00bb, Essais de<\/em>
\npsychanalyse<\/em>, Paris, Payot, 1968, p. 263-278.<\/span>[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb background_color=\u00a0\u00bbRGBA(0,0,0,0)\u00a0\u00bb custom_padding=\u00a0\u00bb|25px||25px|false|true\u00a0\u00bb locked=\u00a0\u00bboff\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_column type=\u00a0\u00bb4_4″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_button button_url=\u00a0\u00bbhttps:\/\/www.lacan-universite.fr\/category\/edito\/\u00a0\u00bb url_new_window=\u00a0\u00bbon\u00a0\u00bb button_text=\u00a0\u00bbplus d’IRONIK\u00a0\u00bb button_alignment=\u00a0\u00bbcenter\u00a0\u00bb _builder_version=\u00a0\u00bb4.19.2″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb custom_button=\u00a0\u00bbon\u00a0\u00bb custom_padding=\u00a0\u00bb|150px||150px|false|true\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][\/et_pb_button][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=\u00a0\u00bb1_2,1_2″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_column type=\u00a0\u00bb1_2″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_text _builder_version=\u00a0\u00bb4.19.5″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb text_line_height=\u00a0\u00bb1.5em\u00a0\u00bb header_text_color=\u00a0\u00bbRGBA(6,0,30,0.7)\u00a0\u00bb header_line_height=\u00a0\u00bb1.7em\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb]<\/p>\n

L\u2019enseignement par les pr\u00e9sentations cliniques
\nAgn\u00e8s Vigu\u00e9-Camus<\/strong><\/h1>\n

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n\u00b053<\/strong><\/h1>\n

[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_column type=\u00a0\u00bb4_4″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_text _builder_version=\u00a0\u00bb4.21.0″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb header_line_height=\u00a0\u00bb1.4em\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb]<\/p>\n

\"\"Les institutions psychiatriques qui \u00ab accueillent les pr\u00e9sentations de malade se r\u00e9duisent \u00e0 peau de chagrin 1<\/sup> \u00bb. Il y a vingt ans d\u00e9j\u00e0, Guy Briole indiquait qu\u2019on leur pr\u00e9f\u00e9rait les \u00ab entretiens \u201csemi-structur\u00e9s 2<\/sup> \u00bb. Aujourd\u2019hui, ce sont les cases \u00e0 cocher dans un questionnaire, les \u00e9chelles gradu\u00e9es et les items des formulaires qui s\u2019imposent dans le champ clinique.<\/p>\n

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Le go\u00fbt de la clinique \u2013 une \u00e9thique
\nAgn\u00e8s Vigu\u00e9-Camus<\/strong><\/h1>\n

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n\u00b052<\/strong><\/h1>\n

[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_column type=\u00a0\u00bb4_4″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_text _builder_version=\u00a0\u00bb4.21.0″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb header_line_height=\u00a0\u00bb1.4em\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb]<\/p>\n

\"\"Alors qu\u2019une clinique du regard envahit le champ des pratiques de la parole, une \u00e9thique est plus que jamais n\u00e9cessaire pour rep\u00e9rer un r\u00e9el qui se d\u00e9robe \u00e0 l\u2019image.<\/p>\n

[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb background_color=\u00a0\u00bbRGBA(0,0,0,0)\u00a0\u00bb custom_padding=\u00a0\u00bb|25px||25px|false|true\u00a0\u00bb locked=\u00a0\u00bboff\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_column type=\u00a0\u00bb4_4″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_button button_url=\u00a0\u00bbhttps:\/\/www.lacan-universite.fr\/category\/edito\/\u00a0\u00bb url_new_window=\u00a0\u00bbon\u00a0\u00bb button_text=\u00a0\u00bbplus d’IRONIK\u00a0\u00bb button_alignment=\u00a0\u00bbcenter\u00a0\u00bb _builder_version=\u00a0\u00bb4.19.2″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb custom_button=\u00a0\u00bbon\u00a0\u00bb custom_padding=\u00a0\u00bb|150px||150px|false|true\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][\/et_pb_button][\/et_pb_column][\/et_pb_row][et_pb_row column_structure=\u00a0\u00bb1_2,1_2″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_column type=\u00a0\u00bb1_2″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_text _builder_version=\u00a0\u00bb4.17.4″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb text_line_height=\u00a0\u00bb1.5em\u00a0\u00bb header_text_color=\u00a0\u00bbRGBA(6,0,30,0.7)\u00a0\u00bb header_line_height=\u00a0\u00bb1.7em\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb]<\/p>\n

Le langage, cet indomptable
\nP\u00e9n\u00e9lope Fay<\/strong><\/h1>\n

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n\u00b051<\/strong><\/h1>\n

[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_column type=\u00a0\u00bb4_4″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_text _builder_version=\u00a0\u00bb4.21.0″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb header_line_height=\u00a0\u00bb1.4em\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb]<\/p>\n

\"\"Pas de psychanalyse sans parole ni langage. Au m\u00eame titre que
\nl\u2019inconscient et l\u2019interpr\u00e9tation, la parole et le langage pourraient
\n\u00eatre aussi consid\u00e9r\u00e9s comme des \u00ab mots de la tribu \u00bb. Mais au m\u00eame titre que le statut de l\u2019interpr\u00e9tation peut \u00eatre repens\u00e9 selon que celle-ci est ponctuation ou coupure, la parole peut \u00eatre con\u00e7ue selon son versant autistique, vecteur de satisfaction, d\u2019apparole. Le langage, lui, bien loin d\u2019\u00eatre seulement le r\u00e9ceptacle et le tourniquet des significations, peut \u00eatre lieu et occasion de r\u00e9sonances, mettant \u00ab en valeur la mati\u00e8re qui, dans le son, exc\u00e8de le sens \u00bb. Ces deux abords signent un souci constant pour leur mati\u00e8re, leur densit\u00e9, leur obscurit\u00e9, leurs mouvements, leurs surprises. \u00c0 l\u2019inverse, certains discours d\u2019aujourd\u2019hui font usage d\u2019un langage pauvre, sans splendeur, vid\u00e9 de tout potentiel \u00e0 d\u00e9chiffrer comme de mati\u00e8re \u00e0 entendre et \u00e0 faire r\u00e9sonner.<\/p>\n

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Les deux versants de la d\u00e9pathologisation
\nP\u00e9n\u00e9lope Fay<\/strong><\/h1>\n

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n\u00b050<\/strong><\/h1>\n

[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_column type=\u00a0\u00bb4_4″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_text _builder_version=\u00a0\u00bb4.21.0″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb header_line_height=\u00a0\u00bb1.4em\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb]<\/p>\n

\"\"Dans la famille de la \u00ab d\u00e9pathologisation \u00bb Pas de psychanalyse sans parole ni langage. Au m\u00eame titre que l\u2019inconscient et l\u2019interpr\u00e9tation, la parole et le langage pourraient \u00eatre aussi consid\u00e9r\u00e9s comme des \u00ab mots de la tribu \u00bb . Mais au m\u00eame titre que le statut de l\u2019interpr\u00e9tation peut \u00eatre repens\u00e9 selon que celle-ci est ponctuation ou coupure, la parole peut \u00eatre con\u00e7ue selon son versant autistique, vecteur de satisfaction, d\u2019apparole. Le langage, lui, bien loin d\u2019\u00eatre seulement le r\u00e9ceptacle et le tourniquet des significations, peut \u00eatre lieu et occasion de r\u00e9sonances, mettant \u00ab en valeur la mati\u00e8re qui, dans le son, exc\u00e8de le sens \u00bb. Ces deux abords signent un souci constant pour leur mati\u00e8re, leur densit\u00e9, leur obscurit\u00e9, leurs mouvements, leurs surprises. \u00c0 l\u2019inverse, certains discours d\u2019aujourd\u2019hui font usage d\u2019un langage pauvre, sans splendeur, vid\u00e9 de tout potentiel \u00e0 d\u00e9chiffrer comme de mati\u00e8re \u00e0 entendre et \u00e0 faire r\u00e9sonner….<\/p>\n

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Nostalgie dialectique
P\u00e9n\u00e9lope Fay<\/strong><\/h1>\n

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n\u00b049<\/strong><\/h1>\n

[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_column type=\u00a0\u00bb4_4″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_text _builder_version=\u00a0\u00bb4.21.0″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb header_line_height=\u00a0\u00bb1.4em\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb]<\/p>\n

\"\"V\u00e8me si\u00e8cle avant J.-C. : Socrate vise, par ses questions, ce qui est insu de ses interlocuteurs. Il draine avec lui ses acolytes sur l\u2019agora, tous fascin\u00e9s par l\u2019aiguillon de son d\u00e9sir, qui s\u2019appelle v\u00e9rit\u00e9. Socrate cherche \u00e0 la d\u00e9busquer. Que la lumi\u00e8re soit faite sur ce qui demeure tapi.
Pour ce faire, presque tous les moyens sont bons, surtout le langage, lorsqu\u2019il se fait question. Socrate est-il un rh\u00e9teur ? Si la rh\u00e9torique est l\u2019art de bien parler, Socrate n\u2019en veut pas ; moins lui importe la forme que le fond. C\u2019est d\u2019ailleurs l\u2019objet de ses joutes avec les sophistes en g\u00e9n\u00e9ral et Gorgias en particulier, dans le dialogue du m\u00eame nom.
Puisque les sophistes enrobent leurs propos et misent sur le bel habillage, Socrate n\u2019y voit que l\u2019art du mensonge. Ses efforts pour pr\u00e9senter chacune des \u00e9tapes de l\u2019argumentation est un d\u00e9shabillage des \u00e9tapes de la pens\u00e9e.
C\u2019est pourquoi, lorsque l\u2019on lit les dialogues platoniciens, il n\u2019est pas envisageable d\u2019en perdre une miette ; sauter une ligne est un crime de l\u00e8se-majest\u00e9. C\u2019est l\u00e0 le s\u00e9rieux de la dialectique : la d\u00e9monstration se veut dans son enti\u00e8ret\u00e9. Les propositions particuli\u00e8res sont comprises dans les universelles, tel un jeu de poup\u00e9es gigognes o\u00f9 l\u2019on ne peut s\u2019autoriser \u00e0 fl\u00e2ner, \u00e0 papillonner, \u00e0 attraper ce qui nous arrange. Il faut d\u00e9plier tout cela, revenir aux sources, rep\u00e9rer les propositions, crayon \u00e0 la main, lire, relire et parfois m\u00eame faire un sch\u00e9ma pour ne pas s\u2019en retrouver d\u00e9boussol\u00e9.
Aujourd\u2019hui, il est de nombreux domaines o\u00f9 l\u2019art de parler supplante l\u2019argumentation. \u00c0 l\u2019\u00e8re de la post-v\u00e9rit\u00e9, on se moque bien du terreau, des origines et de l\u2019historicit\u00e9. Qu\u2019importe, au final, entend-on attrist\u00e9s : tous se valent\u2026 Hacher en petits morceaux les raisonnements, garder les parties qui plaisent parce qu\u2019elles claquent, et ne rien vouloir savoir du parfum brun qui les embaume. \u00c0 l\u2019oppos\u00e9 du d\u00e9shabillage de l\u2019argumentation et de l\u2019entrelacement des arguments, les id\u00e9es d\u00e9boulent comme des blocs. Et la certitude comme r\u00e9ponse est aussi l\u2019outil permettant de ne surtout pas toucher ni d\u00e9plier une argumentation d\u00e9j\u00e0 fragile, discutable, aux antipodes
de l\u2019\u00e9thique.
Ce num\u00e9ro d\u2019Ironik ! explore les confins des territoires de la science, de la croyance, de la v\u00e9rit\u00e9 et de la certitude. Bonne lecture !<\/p>\n

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T\u2019y crois ?!
P\u00e9n\u00e9lope Fay<\/strong><\/h1>\n

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n\u00b048<\/strong><\/h1>\n

[\/et_pb_text][\/et_pb_column][\/et_pb_row][et_pb_row _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_column type=\u00a0\u00bb4_4″ _builder_version=\u00a0\u00bb4.16″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb][et_pb_text _builder_version=\u00a0\u00bb4.21.0″ _module_preset=\u00a0\u00bbdefault\u00a0\u00bb header_line_height=\u00a0\u00bb1.4em\u00a0\u00bb global_colors_info=\u00a0\u00bb{}\u00a0\u00bb]<\/p>\n

\"\"\u00c7a commence dans la cour d\u2019\u00e9cole et \u00e7a continue dans les caf\u00e9s et les couloirs\u2026 Un incroyable \u00e9v\u00e9nement vient provoquer l\u2019\u00e9tonnement de celui qui en fut le t\u00e9moin puis le rapporteur \u00e0 celui qui voudra bien l\u2019\u00e9couter. \u00ab T\u2019y crois ?! \u00bb L\u2019adresse premi\u00e8re, interrogative, peut parfois s\u2019accompagner de la forme invers\u00e9e : \u00ab J\u2019y crois pas\u2026 \u00bb
En m\u00eame temps que l\u2019expression est devenue famili\u00e8re, l\u2019\u00e9tonnement s\u2019est amoindri, la question est devenue factice, l\u2019appel \u00e0 sa propre croyance ou \u00e0 celle du comparse, vite recouverte.
Aujourd\u2019hui, la croyance \u2013 celle qui divise, celle qui creuse \u2013 a mauvaise presse. La v\u00e9rit\u00e9 est d\u00e9su\u00e8te, les promesses moqu\u00e9es. L\u2019incroyance a pris le pas. C\u2019est l\u2019Unglauben1<\/sup> \u00e9pingl\u00e9e par Freud \u00e0 propos de la parano\u00efa.
Si cette derni\u00e8re nous semble pourtant bien toute anim\u00e9e de croyance2<\/sup>, c\u2019est pourtant l\u2019incroyance fondamentale qui la caract\u00e9rise. Rappelons les propos de Lacan \u00e0 ce sujet : l\u2019ouverture dialectique y est interdite puisqu\u2019il y a solidit\u00e9, prise en masse de la cha\u00eene signifiante primitive3<\/sup>. L\u2019un des termes de la croyance, le sujet divis\u00e9, n\u2019y est plus, puisque \u00ab Pour un sujet divis\u00e9 \u2013 celui pour qui une partie de l\u2019appareil psychique est inconscient \u2013, la croyance n\u2019est jamais pleine ni absolue \u00bb4<\/sup>.
La division laisse des trous, des espaces, des vacillements. La certitude amarre. Et la solidit\u00e9, voire la fixit\u00e9, avorte souvent toute dialectique : pas de mouvement, pas de t\u00e2tonnements, pas de progressions.<\/p>\n

La dialectique, c\u2019est une marche de la pens\u00e9e. Lorsque l\u2019on \u00e9tudie la philosophie, on apprend cela : partir d\u2019une th\u00e8se, puis la r\u00e9futer, pour ensuite faire la \u00ab synth\u00e8se \u00bb des propositions contradictoires. Th\u00e8se, antith\u00e8se, synth\u00e8se. Mais ce mouvement ne se fait pas une fois pour toutes : avoir fait l\u2019unit\u00e9 des propositions contradictoires ne cl\u00f4t aucun sujet. Ensuite, on recommence, \u00e0 partir d\u2019une autre id\u00e9e ou parce qu\u2019autour de soi, \u00e7a bouge.
Si aujourd\u2019hui le sol est mouvant, \u00ab l\u2019incroyance [qui] a tendance \u00e0 glisser vers la certitude \u00bb5<\/sup>, fleurit, tout comme les th\u00e9ories du complot dont on peut appr\u00e9cier la vari\u00e9t\u00e9 sur internet, ce puit o\u00f9 l\u2019information et la d\u00e9sinformation pullulent. Le journaliste Serge July nous le rappelait : \u00ab Multiple, l\u2019information num\u00e9rique n\u2019a plus de centre au sens formel du terme. Ce mod\u00e8le a remplac\u00e9 le mod\u00e8le vertical dans lequel une autorit\u00e9 [\u2026] produisait la croyance \u00bb6<\/sup>.
L\u2019autorit\u00e9 est moqu\u00e9e, celle de la science comme celle de la politique. Ce 48\u00e8me num\u00e9ro d\u2019Ironik ! explore le discours de la science comme la d\u00e9construction des semblants. La dialectique qui sillonne entre les textes vise l\u2019orientation vers le registre du r\u00e9el. Une lecture oxyg\u00e9nante !<\/p>\n

\n

1<\/sup> Freud S., \u00ab Manuscrit K \u00bb, Naissance de la psychanalyse, Paris, PUF, 1996, p. 129-137.
2<\/sup> Lacan J., Le S\u00e9minaire, livre XI, Les quatre concepts fondamentaux de la psychanalyse, Paris, Seuil, 1973, p. 215-216.
3<\/sup> Ibid.
4<\/sup> Arpin D., \u00ab Une \u00e9poque fonci\u00e8rement incroyante \u00bb, La Cause freudienne, n\u00b0 90, 2015, p. 93.
5<\/sup> Ibid.
6<\/sup> July S., \u00ab Je ne suis pas toujours de mon avis \u00bb, La Cause freudienne, n\u00b0 90, op. cit., p 105.<\/span><\/p>\n

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\u00c7a commence dans la cour d\u2019\u00e9cole et \u00e7a continue dans les caf\u00e9s et les couloirs\u2026 Un incroyable \u00e9v\u00e9nement vient provoquer l\u2019\u00e9tonnement de celui qui en fut le t\u00e9moin puis le rapporteur \u00e0 celui qui voudra bien l\u2019\u00e9couter. \u00ab T\u2019y crois ?! \u00bb L\u2019adresse premi\u00e8re, interrogative, peut parfois s\u2019accompagner de la forme invers\u00e9e : \u00ab J\u2019y crois pas\u2026 \u00bb<\/p>\n","protected":false},"author":1,"featured_media":609,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"_et_pb_use_builder":"on","_et_pb_old_content":"","_et_gb_content_width":"","footnotes":""},"class_list":["post-604","page","type-page","status-publish","has-post-thumbnail","hentry"],"yoast_head":"\nIRONIK - Section Clinique PIDF<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.uforca-paris-idf.org\/ironik\/\" \/>\n<meta property=\"og:locale\" content=\"fr_FR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"IRONIK - Section Clinique PIDF\" \/>\n<meta property=\"og:description\" content=\"\u00c7a commence dans la cour d\u2019\u00e9cole et \u00e7a continue dans les caf\u00e9s et les couloirs\u2026 Un incroyable \u00e9v\u00e9nement vient provoquer l\u2019\u00e9tonnement de celui qui en fut le t\u00e9moin puis le rapporteur \u00e0 celui qui voudra bien l\u2019\u00e9couter. \u00ab T\u2019y crois ?! 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