Tiempo-percepción-representación / Temps-perception-representation / Time-perception-representation

La organización de la temporalidad significa la constitución de una organización psíquica eficiente, donde las percepciones son distintas de las representaciones. El texto explora cómo se construye la temporalidad en un sujeto humano, y luego se pone a prueba con la sintomatología de la inquietante extrañeza y la psicofobia. Se muestra una clínica de interés que toma en cuenta el tiempo del paciente. ¿Qué lugar ocupa el tiempo en el curso de los eventos psíquicos? El psicoanálisis a menudo evoca la cuestión de la temporalidad, y también como contrapunto, la atemporalidad del inconsciente, pero ¿cómo se constituye en la psique? La temporalidad, su organización y sus disturbios se refieren a los primeros tiempos del ser humano, cuando este toma contacto con la realidad. Tomaremos como punto de partida de nuestra reflexión: la clínica de la inquietante extrañeza, un trastorno de la realidad, un momento de disyunción entre percepciones y representaciones. (AU)

The organisation of temporality signifies the constitution of a wellfunctioning psychic organisation, where perceptions are distinct from representations. The text explores how temporality is constructed in the human subject, and subsequently tested with the symptomatology of “disquieting strangeness” (the Uncanny) and psychophobia. This is illustrated by clinical material that takes into account the time of the patient. What role does time play in the course of psychic events? Psychoanalysis often raises the question of temporality, and in counterpoint, the atemporality of the unconscious. But how is this constituted in the psyche? Temporality, its organisation and its disorders relate to the early stages of the human being, when contact with reality is first made. Clinical material relating to disquieting strangeness, a reality disorder, and a point of disjunction between perceptions and representations are taken as starting points for our reflection. (AU)

L’organisation de la temporalité signe la constitution d’une organisation psychique efficiente, ou les perceptions sont distinctes des représentations. Le texte explore comment se construit la temporalité chez un sujet humain, puis à l’épreuve de la symptomatologie de l’Inquiétante Étrangeté et de la Psychophobie montre l’intérêt d’une clinique qui tient compte du temps du patient. Quelle place tient le temps dans le cours des événements psychiques? La psychanalyse évoque souvent la question de la temporalité, et aussi en contre-point l’atemporalité de l’inconscient, mais comment celle ci se constitue –t –elle dans la psyché? La temporalité, son organisation et ses perturbations renvoient aux premiers temps de l’humain, lorsque celui –ci prend contact avec la réalité. Nous prendrons comme point de départ de notre réflexion: la clinique de l’Inquietante étrangeté, un trouble de la réalité, un moment de disjonction entre perceptions et représentations. (AU)

O ressurgimento do mito mágico-sexual na inquietante estranheza / The resurgence of the magical-sexual myth in the disquieting strangeness

Este artigo tem por objetivo apontar a forma pela qual as crianças se deparam com a diferença sexual e os recursos aos quais recorrem para poderem lidar com tal enigma. O autor pretende demonstrar que a forma infantil de significar o enigma da sexualidade, ou o enigma da origem, diverge da lógica do adulto, marcada pela racionalidade e raciocínio objetivo. Nos relatos infantis, os mitos mostram ter uma função operacional que consiste na convivência de pensamentos opostos, que se excluiriam pela lógica ou/ou, mas que são experimentados numa adição que só enriquece e amplia esta questão. Assim, enquanto o sujeito do conhecimento busca a compreensão a partir da dedução e da síntese, a criança lida com a contradição de sentidos, entre o mágico e o racional, ampliando seus espaços e buscando uma resposta própria frente ao enigma da sexualidade.

This article strives to point out the way in which children deal with sexual difference and the resources they use in order to solve this enigma. The author intends to show that the infantile way of signifying the sexual enigma, or the origin enigma, diverges from the adult’s logic, which is marked by rationality and objective reasoning. In children’s accounts, the myths have an operational function that consists in joining opposite thoughts, which would exclude themselves by the logic of or/or, but that are experienced in an addition that enriches and amplifies this issue. Therefore, while the subject of knowledge searches for comprehension through deduction and synthesis, the child deals with the contradiction of meanings, between what is magical and what is rational, by amplifying its spaces and searching for its own answer to the enigma of sexuality.

O ressurgimento do mito mágico-sexual na inquietante estranheza / The resurgence of the magical-sexual myth in the disquieting strangeness

Este artigo tem por objetivo apontar a forma pela qual as crianças se deparam com a diferença sexual e os recursos aos quais recorrem para poderem lidar com tal enigma. O autor pretende demonstrar que a forma infantil de significar o enigma da sexualidade, ou o enigma da origem, diverge da lógica do adulto, marcada pela racionalidade e raciocínio objetivo. Nos relatos infantis, os mitos mostram ter uma função operacional que consiste na convivência de pensamentos opostos, que se excluiriam pela lógica ou/ou, mas que são experimentados numa adição que só enriquece e amplia esta questão. Assim, enquanto o sujeito do conhecimento busca a compreensão a partir da dedução e da síntese, a criança lida com a contradição de sentidos, entre o mágico e o racional, ampliando seus espaços e buscando uma resposta própria frente ao enigma da sexualidade. (AU)

This article strives to point out the way in which children deal with sexual difference and the resources they use in order to solve this enigma. The author intends to show that the infantile way of signifying the sexual enigma, or the origin enigma, diverges from the adult’s logic, which is marked by rationality and objective reasoning. In children’s accounts, the myths have an operational function that consists in joining opposite thoughts, which would exclude themselves by the logic of or/or, but that are experienced in an addition that enriches and amplifies this issue. Therefore, while the subject of knowledge searches for comprehension through deduction and synthesis, the child deals with the contradiction of meanings, between what is magical and what is rational, by amplifying its spaces and searching for its own answer to the enigma of sexuality. (AU)