lacanian review online psychoanalysis
Sneak preview: a few extracts of our upcoming edition of  TLR
  • Trust No One An interview with Michael Barkun

    • Michael Barkun is professor emeritus of Political Science at the Maxwell School of Citizenship and Public Affairs, Syracuse University, specialising in political extremism and the relationship between religion and violence. He is the author of A Culture of Conspiracy: Apocalyptic Visions in Contemporary America, University of California Press, 2003/2011, as well as numerous other books.

      TLR – The phenomenon of conspiracism, although it is present in Europe, and especially so since the advent of the Internet, seems more developed in the United States. Could you tell us whether you agree and, if yes, why you think this might be the case?

      Michael Barkun – Europeans commonly think Americans are more prone than they are to view the world in terms of conspiracies. Since I examine American conspiracism rather than European, I am not in a position to judge whether the European view is correct. However, I can say there is a danger in stressing the uniqueness of American experience. For example, if we look at the beginnings of conspiracism in the United States, we see that it is focused on Masons, the Illuminati, and Catholics – these theories are clearly based on European models. And at the same time, some other forms of European conspiracism did not put down roots here. For example, the witch craze that tore through parts of Europe had few effects here, despite such dramatic and well-documented cases as Salem. And although there was certainly American anti-Semitism, it rarely resembled the political and racial forms that developed in Europe in the late 19th century.

      (to be published soon in full…)

  • Crisis and End of Analysis Marie-Hélène Blancard

    • In the sense of unleashing a real without law, the crisis that has traversed and tested my analysis has been that of the couple. How to conjoin love and desire, how to resolve the antinomy between my thirst for love and my desire for liberty? I was inhabited by the illusion that the love of a man would allow me to escape my feminine solitude, and I was not able to undo myself from this amorous obsession. To please, to seduce, to do everything so as not to displease and risk being rejected, this was the necessity that was imposed on me in an implacable manner…

      (to be published soon in full…)

  • You Can’t Read What You Have Written, But You Can Sign Off1 Jérôme Lecaux2

    • The end of my cure has not been a crisis for me, but an unknotting. And a new knotting.
      At the end of my cure I was determined to go right to the end of the experience. In the last few months there were a lot of therapeutic and catalytic effects, but without a proper crisis; there has been an effect of liberation, something soft and very cheerful, a simplification. Crisis had actually been linked with neurosis. The end of the cure meant a paradigm shift, in Thomas Kuhn’s terms:3 quitting the paradigm of fantasy. But whereas a scientific paradigm shift requires working out a new paradigm, for me it was just a question of consenting to a knowledge built up during the cure, knowledge being one of the names of the unconscious, as in Lacan’s sentence: “it is important not to understand to understand”. I interpret this sentence as letting go of one’s will to understand, and seizing (grasping) the knowledge of the unconscious.

      1 René Char : « Tu ne peux pas te relire mais tu peux signer », Feuillets d’hypnos, n° 96.
      2 Jérôme Lecaux (AE), is a psychoanlyst, member of the École de la Cause freudienne (ECF, France).
      3 Khun, Thomas, The Structure of Scientific Revolutions, Chicago: University of Chicago Press, 1996.

      (to be published soon in full…)

  • The Light of the Obscure Danièle Lacadée-Labro

    • I left my analyst on evidence: I had nothing left to say; the very early departures from Bordeaux were tiring for me. I was coming to sessions to feel the satisfaction of appearing, disappearing and reappearing at the next session. A dream of an end of analysis made me conclude: ‘Enough of this alternation life drive/death drive: the drive is a constant thrust anyway, now I can leave you’. The constancy was that of life putting an end to the deadening identification with the uncle reported missing, and the involvement of the gaze. The analyst confirmed my decision. But I had a debt for missed sessions, unpaid because of a trip that had allowed me to disappear and reappear as I saw fit. In haste I returned to settle this secret jouissance and was welcomed by the analyst raising his arms wearily. My request to present the procedure of the pass was made in haste, because paradoxically, there is certainty in a moment of not knowing. All I knew was that the experience was ending on this point. Relieved of the gaze, believing that I had acquitted myself of my debt, what remainder pushed me to accomplish this act? The end of the experience, tied to the perspective of the pass, was not a moment of crisis for me, as the not knowing bore on the existence of this very remainder...

      (to be published soon in full…)

World is changing, isn't ? Real is less rational than it is Ironic, sorry Hegel' old chap...

PHOTO. " The World According Daech " , a satirical card signed Jay Simons

From the

lacanian review online psychoanalysis

lacanian review online psychoanalysis