Miren Arambourou-Mélèse
The heirs of Don Juan
Deconstructing transmission guilty
Paris Campaign first, in January 2009
It's been years since anything has been seized in our discourse: psychoanalysis has opened up many new avenues of contemporary thought is more often turned into a moral discourse in the service of a "symbolic order" that the Father and his capital would be required to defend against the return of the instinctual savagery. Clinical experience is miles away from that and every practicing psychoanalyst emerges fortunately such a vision of psychoanalysis to listen to his patients. It remains to see, as does Miren Arambourou-mingled, from the introduction of his book that " the discourse of psychoanalysis is a pretext for all kinds of restorations in the most diverse fields "(p. 14): humanities, sociology, education, psychology, normative, law, politics ... And it is true - and this at My sense is sadder still - there is no shortage of analysts who manage very well to this situation, publish or state where they work, that, definitely, on behalf of psychoanalysis, nothing is going right in this world where fathers no longer hold up their structuring and assuredly, to remedy that and structuring issues, company or institution should restore the place of emergency and she can count on them ... alas!
If irony is absent from the book-Miren Arambourou Mélèse that she has the courage to tackle this issue head on, and shrinks from no difficulty to free the discourse of psychoanalysis which holds it and stifles too long, what she calls "the transmission guilty." And the idea has the strength of a concept that moves mountains.
The "transmission guilty as the author seeks to identify and deconstruct throughout his text, is backed by both State of the patriarchal society of the early twentieth century, the personal story of the founder of psychoanalysis and the history of psychoanalysis itself, in which the father figure dominates outrageously. The universalization of Freud's Oedipus complex, however, makes it almost impossible to decipher as that of the father's fault, indeed, whether one's own father of Sigmund Freud and the king of Thebes, Laius, the cause of his lameness. Quite the contrary, it perfects the erection of a father figure Almighty, Father of a capital letter. The son, struggling with the desire to own their mothers and delete their fathers, brothers all are therefore guilty of conspiring and accomplished the murder of the father of the horde, they would be more or less bound together by guilt and shame that now dominate, dominated as the father figure. Considered a founding myth of civilization, this Freudian construction of the genealogy of the transmission has a name now common, the Oedipus complex, and Miren Arambourou-mingled wonder if she would not win to be questioned. She argues that while the figure of Don Juan, anyone trying to escape bid live and love without guilt, is perhaps more appropriate to account for our modern liberal figure who would be repressed by that of Oedipus, so powerful. With Don Juan, there is no restoration of the Father capital that is possible, he discovered a freedom that no one can make him give up. But Don Juan does not acknowledge a debt to anyone, to any of its parents and does not transmit anything, has no descendants and crashed. "The myth of Don Juan reveals the abyssal fault on which stands the patriarchal system: if the name is spread by the fathers of honor Cloning excluding the mother of the symbolic system of affiliation, confrontation duel between two wills to power is inevitable. Unless you see any relationship between human body to a transcendent and immaterial "(p. 30) It remains to consider the question of what Don Juan transmission fails, the thought finally relieved of guilt. This is what
Miren Arambourou-mingled in this test the first part focuses on scholarship with the tragedies of Tirso de Molina, Molière and Mozart and Da Ponte who staged Don Juan.
Throughout this compact book, I stopped the five pages devoted to the thesis developed by Pierre Legendre crime Corporal Lortie. Miren-Arambourou Mélèse writes that "in the act of psychopathological young soldier [his arms burst into the Parliament of Quebec to kill the president, burst during which he killed three people], he [Pierre Legendre] sees the symptom the generalized unbeing a society that has lost its bearings humanizing because it challenged the patriarchal rule "and called for restoring" the Office of the father "(p. 154). Then it unravels with great precision what So she calls the attempt to restore capital on behalf of the Father of Psychoanalysis. Allow me to follow this path and even emphasize the importance, as the theory of Legendre is still emulated by many professionals in the humanities, whether lawyers, teachers ... or psychoanalysts. This success, moreover, remains an enigma to me epistemological unresolved. Unlike Legendre, therefore, Miren-Arambourou Mélèse after other shows that "the madness of Lortie leading to the inevitable murder, can not do genealogical transmission theory "(P. 158). She adds that "can not think Legendre trans inclusion in the joint dual between a father and son, eliminating both the other line and the other generations (p. 157), and foreshadowed his own watermark theory of transmission where women ("one line") have their place: the "chiasmus lines" that opens the little man to otherness. Thus we need to "imagine a principle of parenting that is recorded with both parents in the" not at all "(p. 158) she wrote.
The author can then argue that this is no longer the law of the father alone makes possible the transmission, but rather his starts. Miren-Arambourou Mélèse resumed here an article published in Montrelay Michele Che vuoi? and quote: "What father does not claim to have everything, know everything, he recognizes started" wrote Michele Montrelay about the father of Little Hans. "Who knows, it noted that the father who forced the child to live wants to keep her thank you, which imposes a law that is not, moreover, provided that s impregnates his pleasure, the father is havoc. He leaves behind him nothing but ruin, rebellion, lies, denials, impotence thus making an alliance with a law based or pacifies. .
"Is this the characteristic of a feminine discourse that held that the law" and is pacified? (P. 169) then queries Miren Arambourou-mingled. This is a question we do not usually read, so we submitted a single report to law generally seen as figures of submission, rebellion or perversion. Here things can be established otherwise known starts where the father makes everyone a chance worthy to be his heir. "A father who sends his share of men from his dam begins but does not link to the feminine" (p. 170) she says, inviting us to renew designs too rooted in a simplistic schema Oedipus. "The start of the father, his status as limited human, chipped his prestige and his charm, his son took off his person and love he inspired." A new figure where the "not-all" of each line would be operator of the transmission between generations then very gradually emerges in this book ... And if
is obvious that we live in a world where talk of "total" multiply, they take the form of an all-policy, economic or even all-of-all genetic unimpaired, the thought of Miren-Arambourou Mélèse opens up new areas away from all-loan psychoanalytic thinking and open to thinking of difference and heterogeneity.
But it is not at all certain that this book gives rise to any disputation, as the author calls for in his introduction. Many notaries who watch over the Freudian legacy will doubtless not revisit to where Miren Arambourou-Mélèse leads his reader through the issue of the place of women in the discourse of psychoanalysis. Still, this book will no doubt every psychoanalyst who reads re-examine positions and dogma which are the basis of a number of discourse of psychoanalysis.
Thierry Rochegonde
In Che vuoi? No. 32 The perverse discomfort.
December 2009
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