Lazer sob o jugo autoritário ou totalitário / Leisure under authoritarian or totalitarian rule

O presente estudo visa a um enfoque organizacional do lazer sob o jugo autoritário ou totalitário. Para isso, elegemos três exemplos específicos: a Opera Nazionale Dopolavoro (OND; Obra Nacional Após o Trabalho) na Itália fascista; a Kraft durch Freude (KdF; Força pela Alegria) na Alemanha nazista; a Fundação Nacional para Alegria no Trabalho (FNAT) na Portugal salazarista. Pensado em sua relação com o âmbito do trabalho, ou seja, como "tempo livre", o lazer desempenhou um papel preponderante como elemento promotor de adesão e, ao mesmo tempo, de doutrinação das respectivas populações.

The present study aims at an organizational focus on leisure under authoritarian or totalitarian rule. For this, we chose three specific examples: the Opera Nazionale Dopolavoro (OND; National Work After Work) in fascist Italy; the Kraft durch Freude (KdF; Strength through Joy) in Nazi Germany; the Fundação Nacional para Alegria no Trabalho (FNAT; National Foundation for Joy at Work) in Salazar's Portugal. Considered in terms of its relationship with the scope of work, that is, as "free time", leisure played a preponderant role as an element that promoted adherence and, at the same time, indoctrination of the respective populations.

Lonely societies: low trust societies? Further explanations for national variations in loneliness among older Europeans.

Cross-national studies in Europe reveal sharp regional differences in the prevalence of loneliness among older adults, with the highest prevalence of loneliness in Eastern European countries. In this study, we investigate an alternative explanation for differences in loneliness prevalence based on differences in trust. Many of the Eastern European countries were ruled by totalitarian regimes that undermined people's trust in other people and in the system, potentially leading to higher loneliness prevalence. Data are derived from the sixth round of the European Social Survey conducted in 2012, based on 12,042 respondents, of which 4827 live in post-totalitarian countries and 7215 in other European countries and Israel. We estimate a path model with trust in people, trust in the system, and social engagement included as latent variables and one dichotomous outcome (lonely or not). We control for age, gender, health limitations, marital status, income adequacy, and education. The results reveal that loneliness is partly constructed by the social-cultural and historical-political characteristics of the countries in which people live. The higher prevalence of loneliness in the Eastern-European post-totalitarian countries can be linked to a low level of trust in other people through social disengagement. Considering the role of trust in the creation of individuals feelings of loneliness contributes to the understanding of country variations in loneliness and opens a new perspective in loneliness research and the development of policies aimed at reducing loneliness.

Afterword: Science popularization, dictatorships, and democracies.

This Afterword to the special section on Science Popularization in Francoist Spain draws general conclusions from its case studies. Most overarchingly, the different contributions show that popularization existed under this dictatorial regime, and hence does not require a Habermasian liberal-democratic public sphere. Four more specific lessons are also drawn, each shedding new light on either science popularization or dictatorial regimes. (1) Popularization has not only been a way to promote science, it has also been used to prop up dictatorial regimes by associating them with things scientific. (2) Totalitarian regimes are much less monolithic than they appear to be at the surface; they often harbor internal weaknesses and conflicts. (3) The study of science popularization in dictatorships can help open our eyes for comparable forms of propaganda in democracies. (4) Totalitarianism is best understood not as a universal phenomenon, but in its specific historical situatedness. Studying science popularization under Franco brings out the specific traits of this regime: the legacy of the Civil War, Spanish regionalism, and the international dependencies of the Francoist state.

Repensando las consecuencias bioéticas del monismo y el dualismo: el emergentismo sistémico como perspectiva epistémica superadora del totalitarismo / Rethinking the bioethical consequences of monism and dualism: Systemic emergentism as an epistemic perspective that overcomes totalitarianism / Repensando as consequências bioéticas do monismo e do dualismo: o emergentismo sistêmico como perspectiva epistêmica que sobrepuja o totalitarismo

La comprensión de la conciencia ha sido durante siglos uno de los caballos de batalla del devenir intelectual, en tanto contexto en el que se han definido y redefinido las diferentes percepciones socioculturales, científicas, filosóficas e ideológicas del ser humano. Lejos de tratarse de un problema superado, se trata de una cuestión que, reformulada una y otra vez, en distintos ámbitos y contextos, retorna sin cesar al epicentro del debate intelectual, dadas sus consecuencias epistémicas y necesariamente éticas. En este trabajo se trata de mostrar cómo tal debate y sus posturas se alimentan de una percepción que se estima "anticuada" del problema, al afrontarlo desde una óptica esencialista (cifrada sobre un modelo de pensamiento basado en esquemas de razón-objeto), a la par que se propone una reformulación de la cuestión en términos procesuales, inspirada en la propuesta del emergentismo sistémico. Con ello, se pretende aportar un enfoque superador de un modelo intelectual que se estima obsoleto, a la par que se propicia una reflexión ética en torno a las consecuencias intelectuales ideológicas y prácticas devenidas de un sostenimiento artificioso del mismo en el ámbito de la ciencia.

For centuries, the understanding of conciousness has been one of the topic issues of intellectual development, and a context in which the different sociocultural, scientific, philosophical and ideological perceptions of the human being have been defined and redefined. Far from being a solved problem, it's a theme that, reformulated again and again in different fields and contexts, returns endlessly to the epicenter of intellectual discussion because it has, necessarily, trascendental epistemic and ethical consequences. This paper tries to show how such confrontation and its positions are fed by an "outdated" perception of the problem, when faced it from an essentialist perspective (encrypted on a model of thought based on reason-object schemes). Therefore is proposed a reformulation of the question in procedural terms inspired by the theory of systemic emergentism. So, it is intended to provide an overcoming approach to an intellectual model that is considered obsolete, while fostering an ethical reflection on the ideological intellectual consequences and practices derived from its artificial support in the field of Science.

A compreensão de consciência tem sido, durante séculos, um dos cavalos de batalha do tornar-se intelectual, no contexto em que se definiu e se redefiniu as diferentes percepções socioculturais, científicas, filosóficas e ideológicas do ser humano. Longe de se tratar de um problema superado, trata-se de uma questão que, reformulada uma ou outra vez, em distintos âmbitos e contextos, retorna ao epicentro do debate intelectual, dadas suas consequências epistêmicas e necessariamente éticas. Tratamos demonstrar neste trabalho como tal debate e suas posturas alimentam-se de uma percepção que se estima ser "antiquada" do problema, ao enfrenta-lo a partir de uma visão essencialista (codificada sobre um modelo de pensamento baseado em esquemas de razão-objeto), ao mesmo tempo em que se propõe uma reformulação da questão em termos processuais, inspirada na proposta do emergentismo sistêmico. Com isto, pretende-se aportar um enfoque que supera um modelo intelectual que se estima obsoleto, ao mesmo tempo em que se propicia uma reflexão ética em torno das consequências intelectuais ideológicas e práticas decorrentes de um apoio artificial do mesmo no âmbito da ciência.

Correlatos y predictores de la homonegatividad en estudiantes de medicina mexicanos / Correlates and predictors of homonegativity among Mexican medical students

Antecedentes: La internalización de la homofobia cultural como un rechazo hacia aspectos internos e interpersonales relacionados con homosexualidad puede conducir a conflictos intrapsíquicos y discriminación. Este fenómeno, al manifestarse en profesionales de la salud, puede conducir a la violación de los derechos de pacientes y colegas. Esta investigación tiene como objetivo identificar los correlatos y predictores de la homonegatividad en estudiantes de medicina. Se usó un muestreo no probabilístico por conveniencia. Método: Se aplicó un cuestionario de autorreporte compuesto por preguntas sobre información socio-demográfica, orientación sexual y 18 escalas de medida, entre las que se encontraba la escala de Homonegatividad de 16 ítems (HN-16). Resultados: La muestra quedó integrada por 202 participantes voluntarios que estudiaban en una facultad de medicina privada de Monterrey, México. Un análisis de componentes principales se realizó con las escalas que correlacionaron con la HN-16 y proporcionó tres componentes: masculinidad-dureza-externalidad, religiosidad-conservadurismo y homosexualidad-caballerosidad-sinceridad. Estos tres componentes explicaron el 35.4% de la varianza de la HN-16 a través de regresión lineal múltiple. Conclusión: una mayor flexibilidad en los roles tradicionales de género, una menor radicalidad religiosa, menor conservadurismo y unos valores éticos basados en la comprensión empática, respecto y responsabilidad personal disminuyen la homonegatividad.

Background: The internalization of cultural homophobia as a rejection toward any internal and interpersonal aspect related to homosexuality can lead to intrapsychic conflicts and discrimination. This phenomenon when manifested in health professionals can lead to the violation of the rights of patients and colleagues. This research aims to identify the correlates and predictors of homonegativity in medical students. Method: A convenience non-probability sampling was used. A self-report questionnaire composed of questions on socio-demographic information, sexual orientation, and 18 scales of assessment was applied, including the 16-item Homonegativity scale (HN-16). Results: The sample was composed of 202 volunteer participants, who were studying at a private medical school in Monterrey, Mexico. A principal component analysis was performed with scales of assessment that were correlated with HN-16 total score, and yielded three components: masculinity-harshness-externality, religiosity-conservatism, and homosexuality-chivalry-honesty. These three components explained 35.4% of the variance of HN-16 total score through multiple linear regression. Conclusion: Greater flexibility in traditional gender roles, lower religious radicalism, lower conservatism and ethical values based on empathic understanding, respect and personal responsibility reduce homonegativity.

A mente totalitária / Totalitarian mind / La mente totalitaria / L'esprit totalitaire

Partindo das reflexões de Hannah Arendt, o autor descreve, do ponto de vista psicanalítico, a formação e o funcionamento da mente totalitária, isto é, daquela que orientou a ação dos regimes hitlerista e stalinista. Busca caracterizar a estrutura psíquica sem a qual a mente totalitária não se organiza e cuja presença a torna operacional. Apresenta a hierarquia necessária à existência dela e as diferentes formas que assume (mentor, aderente e vítima). A compreensão da estrutura e do funcionamento da mente totalitária é fundamentalmente baseada em Melanie Klein, Wilfred Bion, Donald Meltzer e André Green.

The author uses Hannah Arendt's reflections as underlying ideas to describe, from a psychoanalytic perspective, the development and functioning of a totalitarian mind, i.e. the mind that was behind both Hitler's and Stalin's regimes. The author's purpose is to characterize the mental structure that enables the totalitarian mind to operate. Without this structure, he explains, the totalitarian mind cannot be even organized. He presents the hierarchy that is vital to this totalitarian mind and the different roles it may play (mentor, adherent, or victim). The comprehension of the structure and functioning of the totalitarian mind is mainly based on Melanie Klein's, Wilfred Bion's, Donald Meltzer's, and Andre Green's work.

Partiendo de las reflexiones de Hannah Arendt, el autor describe, desde el punto de vista psicoanalítico, la formación y el funcionamiento de la mente totalitaria, es decir, aquella que orientó la acción de los regímenes hitleriano y estalinista. Busca caracterizar la estructura psíquica sin la cual la mente totalitaria no se organiza y cuya presencia la hace operativa. Presenta la jerarquía necesaria para su existencia y las diferentes formas que asume (mentor, adherente y víctima). La comprensión de la estructura y el funcionamiento de la mente totalitaria está basada, fundamentalmente, en Melanie Klein, Wilfred Bion, Donald Meltzer y André Green.

L'auteur décrit, du point de vue psychanalytique, partant des réflexions de Hannah Arendt, la formation et le fonctionnement de l'esprit totalitaire, c'està- dire, de celui qui a orienté l'action des régimes hitlérien et stalinien. Il cherche à caractériser la structure psychique sans laquelle l'esprit totalitaire ne s'organise pas et dont la présence permet qu'il devienne opérationnel. L'auteur présente la hiérarchie nécessaire à son existence et les différentes formes qu'il prend (mentor, adhérant et victime). La compréhension de la structure et du fonctionnement de l'esprit totalitaire est fondamentalement basée sur Mélanie Klein, Wilfred Bion, Donald Meltzer et André Green.

Identification of the skeletal remains of the Czech communist regime crime victim, priest Josef Toufar.

Parish priest Josef Toufar died as a direct consequence of torture committed by Communist State Security Service agents, forcing him to confess that "miraculous" movement of crucifix above the main altar during the Holy Mass held in the Roman-Catholic church in Cíhost was staged by using a technical equipment. Josef Toufar was presumably buried in a mass grave at the cemetery in Prague-Dáblice under a false name Josef Zouhar. In 2013 the Czech Bishops' Conference grant an approval to begin the process of his beatification. However, the beatification required the exhumation and identification of the remains. In this case report, we describe the process of searching, exhumation, and the combined A-STR/Y-STR DNA analysis of remains of Pater Josef Toufar. His identification was feasible due to kinship analysis: buccal swabs of three family members (niece, grand-niece, and grand-nephew) were available for testing.

Inclusión digital no es inclusión social: De la ilusión de libertad al hiperconsumismo tecnototalitario / Digital inclusion is not social inclusion: From freedom illusion to totalitarian hyper-consumerism / Inclusão digital não é inclusão social: De la ilusión de liberdade ao hiperconsumismo totalitario

Resumen En 1996 J.P. Barlow, co fundador de la Electronic Frontier Foundation, presentó en el Foro Económico Mundial una declaración de Independencia del Ciberespacio. En sus conclusiones afirmaba que Internet conducirá "a una civilización más humana y hermosa". La proclama sirvió de espaldarazo para la expansión mundial de Internet, asociada a promesas de mayor libertad, democracia y prosperidad. Desde entonces distintos sectores reclaman acciones que impulsen la inclusión digital, imponiendo la idea de que el acceso a dispositivos informáticos conectados a Internet es condición necesaria para mejorar las condiciones de vida de las capas más desfavorecidas de la sociedad. Han transcurrido dos décadas desde que estas promesas se formularon y cerca de la mitad de la población mundial tiene acceso a Internet. La inclusión social prometida (y deseada) está lejos de ser alcanzada. Sin embargo, la propia estructura atomizada de Internet y el uso de pantallas y de servicios telemáticos por fuera de los centros de poder ofrecen la oportunidad de explorar y desarrollar nuevos modelos sociocomunicativos que favorezcan el surgimiento de condiciones favorables para una verdadera emancipación social, económica y cultural.

Abstract In the 1996 World Economic Forum, J.P. Barlow, co-founder of the Electronic Frontier Foundation, presented a "Declaration of the Independence of Cyberspace". In his conclusion, he claimed that that the Internet would lead to a "more humane and fair civilization". This announcement served as a boost for Internet expansion worldwide, associated with promises of greater freedom, democracy and prosperity. Since then, different social actors have been asking for digital inclusion initiatives, which hold the idea that access to internet connected devices is a necessary condition to improve life quality of disfavoured social groups. Two decades have passed since this statement was made, and almost half of the world's population has Internet access. The promised (and desired) social inclusion is far from being achieved. Nevertheless, the fragmented structure of the Internet itself and the use of screens and telematic services outside power centers, offer opportunities for exploring and developing new sociocommunicative models that foster the emergence of favourable conditions for a true social, economic and cultural emancipation.

Resumo J.P. Barlow apresentado em 1996 no Fórum Econômico Mundial, A Declaração de Independência do Ciberespaço que conclui que a Internet vai levar "a uma civilização mais humana e bonita." A proclamação serviu como um impulso para a expansão global da Internet, juntamente com promessas de maior liberdade, democracia e prosperidad. A partir de diferentes acções setores que promovem a inclusão digital é procurado, impondo a ideia de que o acesso a dispositivos conectados à Internet é necessário para melhorar as condições de vida das camadas mais desfavorecidas da sociedade. Depois de duas décadas desde então, e cerca de metade da população mundial tem acesso à Internet. Embora não tenha sido alcançado (e desejado) inclusão social prometida, a estrutura fragmentada da própria Internet eo uso de ècras e serviços telemáticos fora centros de poder oferecer a oportunidade de explorar e desenvolver um novo modelo sociocomunicativo com objetivo para criar condições favoráveis para uma verdadeira emancipação social, econômica e cultural.

1939 versus 1989-A Missed Opportunity to Create a European Lieu de Mémoire?

This article is part of the special section titled The Genealogies of Memory, guest edited by Ferenc Laczó and Joanna Wawrzyniak This article analyses the wider context of policy conflict concerning public memory of the 1989 events. It uses Pierre Nora's concept of lieux de mémoire in trying to explain why 23 August 1939 has been turned into a European Remembrance Day whereas 9 November 1989 has not. By investigating closely the role that various memory actors played during debates at the European level, it advances the idea that the anniversary of the Molotov-Ribbentrop Pact has been more successful in establishing itself within the European remembrance landscape because it has allowed for the promotion of a unifying narrative of the European past. In doing so, the article questions the frequently advanced idea that memory clashes in the EU form around an East-West divide that in some cases overlaps with a Right-Left divide. The analysis digs deep into the complex dynamics lying at the heart of memory contests concerning the end of the Cold War within the EU and provides a more differentiated view of discussions preceding EU decisions on policies of memory.

The missing person: The outcome of the rule-based totalitarianism of too much contemporary healthcare.

OBJECTIVES: Medicine has an obsession with scientific progress and a misplaced belief in the perfectibility of the human body and mind and, as a result, there seems never to be time for the necessary backward glance. If we in healthcare are to learn any of the lessons of history, it seems important that we pay attention to those who have suffered at the sharp end of historical events. METHODS AND RESULTS: This paper invokes thinkers and writers who lived lives scarred by totalitarian politics. Their testimony emphasises the importance of paying attention to the particularity of individual experience and demonstrates the importance of story, listening, seeing, imagination, and attention. CONCLUSION: If we are to resist the secular totalitarianism of contemporary healthcare and reinstate the missing person at the centre of what we do, we as healthcare professionals must find the courage to disregard the rules. PRACTICE IMPLICATIONS: In every consultation it is important to be aware of the wider historical, political and social context that may direct and constrain the choices available to both patients and professionals.

Knowing and not knowing: A frequent human arrangement.

The paradigmatic system of societal abuse occurs in totalitarian state systems. The relational systems of subjugation that maintain such states of terror must, of necessity, destroy any authentic civic space in which individuals can flourish. Similar dynamics characterize child abuse within families. Survival requires the use of varied strategies, the most extreme of which are dissociative in nature, and that result in marked distortions of developmental trajectories across all psychological domains. Such dynamics are mirrored in dissociative systems that, in the absence of intervention, perpetuate the trauma of non-recognition by subjugation and self-objectification, or by omnipotent denial of others' subjectivity. All abusive systems are facilitated by bystanders, whose awareness of what is disavowed is always partial, resulting in a state of knowing and not-knowing. As dynamics shift, bystanders may behave like victims-passive, helpless, frightened and frozen, or like perpetrators-taking vicarious and voyeuristic pleasure in abuse or actively aiding and abetting the abusers.

Genetic Identification of Communist Crimes' Victims (1944-1956) Based on the Analysis of One of Many Mass Graves Discovered on the Powazki Military Cemetery in Warsaw, Poland.

As the result of the communist terror in Poland, during years 1944-1956 more than 50,000 people died. Their bodies were buried secretly, and most places are still unknown. The research presents the results of identification of people buried in one of many mass graves, which were found at the cemetery Powazki Military in Warsaw, Poland. Exhumation revealed the remains of eight people, among which seven were identified genetically. Well-preserved molars were used for the study. Reference material was collected from the closest living relatives. In one case, an exhumation of victim's parents had to be performed. DNA from swabs was extracted with a PrepFiler® BTA Forensic DNA Extraction Kit and organic method. Autosomal, Y-STR amplification, and mtDNA sequencing were performed. The biostatistical calculations resulted in LR values from 1608 to 928 × 1018 . So far, remains of more than 50 victims were identified.

The Polish Genetic Database of Victims of Totalitarianisms.

This paper describes the creation of the Polish Genetic Database of Victims of Totalitarianism and the first research conducted under this project. On September 28th 2012, the Pomeranian Medical University in Szczecin and the Institute of National Remembrance-Commission for Prosecution of Crimes against the Polish Nation agreed to support the creation of the Polish Genetic Database of Victims of Totalitarianism (PBGOT, www.pbgot.pl). The purpose was to employ state-of-the-art methods of forensic genetics to identify the remains of unidentified victims of Communist and Nazi totalitarian regimes. The database was designed to serve as a central repository of genetic information of the victim's DNA and that of the victim's nearest living relatives, with the goal of making a positive identification of the victim. Along the way, PGBOT encountered several challenges. First, extracting useable DNA samples from the remains of individuals who had been buried for over half a century required forensic geneticists to create special procedures and protocols. Second, obtaining genetic reference material and historical information from the victim's closest relatives was both problematic and urgent. The victim's nearest living relatives were part of a dying generation, and the opportunity to obtain the best genetic and historical information about the victims would soon die with them. For this undertaking, PGBOT assembled a team of historians, archaeologists, forensic anthropologists, and forensic geneticists from several European research institutions. The field work was divided into five broad categories: (1) exhumation of victim remains and storing their biological material for later genetic testing; (2) researching archives and historical data for a more complete profile of those killed or missing and the families that lost them; (3) locating the victim's nearest relatives to obtain genetic reference samples (swabs), (4) entering the genetic data from both victims and family members into a common database; (5) making a conclusive, final identification of the victim. PGBOT's first project was to identify victims of the Communist regime buried in hidden mass graves in the Powazki Military Cemetery in Warsaw. Throughout 2012 and 2013, PGBOT carried out archaeological exhumations in the Powazki Military Cemetery that resulted in the recovery of the skeletal remains of 194 victims in several mass graves. Of the 194 sets of remains, more than 50 victims have been successfully matched and identified through genetic evidence.

Border cases between autonomy and relevance: Economic sciences in Berlin--A natural experiment.

The faculty of economics at today's Humboldt University in Berlin, as no other institution of economics, has witnessed three radical ruptures in its history: in 1933, National Socialism replaced the pluralism prevailing in the Weimar Republic by imposing a "German economics"; after WWII, GDR authorities replaced this NS regime by imposing a Marxist imperative, which after the fall of the wall was replaced by the Western standards of neoclassical economics. In reconstructing these three reforms, institutional history can serve as a context in which questions about the political nature of economic knowledge can be answered that remain speculative in a conceptual context. I thus present a natural experiment in the political epistemology of economics: How do economists respond to, resist, and stabilize, changing political regimes? How do economists renegotiate the autonomy of economic knowledge given changing demands as of its social task? Among others, I show that contrary to Robert Merton's old, but still widely held thesis in political epistemology-that the values of science are compatible only with democratic regimes-the totalitarian and authoritarian regimes created better conditions for methodological pluralism in economics than democratic society.

Splitting the mind within the individual, nation and economy: reflections on the struggle for integration in post-war Germany.

With respect to theorisations of psychical splitting, this paper explores the psychical mechanisms that underlie different forms of social splitting. The paper first outlines Freud's and Kleins different theorisations of the psychical mechanisms of splitting, where the good is split from the bad, the inside split from the outside, and the painful disavowed. I then consider the psychical mechanisms of splitting that underlie ideological supports of certain social systems, specifically that of National Socialist Germany, East Germany during the Cold War period, and neoliberal capitalism. Here, I consider ideological splits between good and evil, the relation between external and internal splits, the relation between geographical, social and internal splitting, as well as splitting as disavowal of the other.

Da homogeneidade das massas ao singular do desejo / From the homogeneity of the masses to the singularity of desire

As novas mídias digitais propiciam maior independência na transmissão e na circulação das informações, além de viabilizarem uma organização comunicacional mais veloz e eficaz. Com isso, é possível produzir furos na estrutura manipuladora mantida pelo poder estabelecido através dos meios de comunicação tradicionais. A psicanálise permite uma leitura destas estruturas ao definir o estatuto do imaginário, nas relações humanas, e da linguagem, na civilização. Neste contexto, o presente trabalho pretende verificar as diferenças e semelhanças estruturais entre as manifestações populares ocorridas no passado e as de junho de 2013 no Brasil.(AU)

The new digitals medias provides greater independence in the transmission and flow of information and allows a faster and more efficient communication process. Thus, it is possible to trespass the structure maintained by the manipulative forces that commonly use the traditional media system. Psychoanalysis allows an understanding of these structures to define the bases of the imaginarium and the language used in human relations. In this context, this study intends to investigate the structural differences and similarities between the popular demonstrations and riots that took place in Brazil, in the past and also in June 2013.(AU)

Da homogeneidade das massas ao singular do desejo / From the homogeneity of the masses to the singularity of desire

As novas mídias digitais propiciam maior independência na transmissão e na circulação das informações, além de viabilizarem uma organização comunicacional mais veloz e eficaz. Com isso, é possível produzir furos na estrutura manipuladora mantida pelo poder estabelecido através dos meios de comunicação tradicionais. A psicanálise permite uma leitura destas estruturas ao definir o estatuto do imaginário, nas relações humanas, e da linguagem, na civilização. Neste contexto, o presente trabalho pretende verificar as diferenças e semelhanças estruturais entre as manifestações populares ocorridas no passado e as de junho de 2013 no Brasil.

The new digitals medias provides greater independence in the transmission and flow of information and allows a faster and more efficient communication process. Thus, it is possible to trespass the structure maintained by the manipulative forces that commonly use the traditional media system. Psychoanalysis allows an understanding of these structures to define the bases of the imaginarium and the language used in human relations. In this context, this study intends to investigate the structural differences and similarities between the popular demonstrations and riots that took place in Brazil, in the past and also in June 2013.

Ficcao de um realidade de muitos: implicacoes para a pratica analitica. Ficcion de uno realidad de muchos: implicaciones en la practica analitica.

Este trabalho destaca as consequencias dos governos totalitarios para a praxis analitica, e os desafios atuais que se apresentam a nos, como analistas, em nossa clinica, ante um regime que ameaça e promove a violencia. Toma como exemplo a situacao atual da Venezuela para mostrar de que maneira a falta de referencias em consequencia dos sentimentos de impotencia, desamparo e desprotecao do sujeito constituem terreno fertil para a intrusao de líderes autoritários, e dão oportunidade a estes de oferecer de maneira onipotente um mundo mágico, isento de frustracoes e de falta. O impacto que esse cenário violento produz dificulta a tarefa analítica da busca de fantasias inconscientes inscritas nos conflitos psíquicos do paciente, e paralelamente coloca paciente e analista juntos diante de uma mesma história coletiva, traumática, e de um fantasiar comum, produto da situação. Através de sonhos que paciente e analista tinham simultaneamente, a autora vai mostrando as ansiedades compartilhadas que as duas partes da díade vivem, e a significacao que adquiriu o anúncio da emigracao da analista num contexto de ameacas e mortes em consequencia da situacao de crise que a Venezuela vive (AU).

This paper highlights the consequences of totalitarian governments for the analytic practice, and the challenges that present themselves to us, as analysts, in our clinic, against a regime that threatens and promotes violence. It takes as an example the current situation in Venezuela to show how the lack of referrals because of feelings of powerlessness, helplessness and defenselessness of the subject provide fertile ground for the intrusion of authoritarian leaders, and give them the opportunity to offer in an omnipotent way some magical world, free from frustration and lack. The impact that this violent scenario produces makes difficult the analytical task of searching for unconscious fantasies inscribed in the patient's psychic conflicts, and simultaneously puts patient and analyst together in front of the same collective history, trauma, and a common fantasizing, a product of the situation. Through dreams that both patient and analyst had, the author will show you the shared anxieties that both parts live in the dyad, and the significance that the announcement of the analyst's emigrating has acquired in the context of threats and deaths because of the crisis that Venezuela lives (AU).

Mal-estar na civilização e desastre totalitário / Malaise in civilization and totalitarian disaster

O autor interroga a relação entre o desastre totalitário e a psicanálise. Será que a psicanálise, os psicanalistas, tem algo pertinente a dizer acerca da barbárie? Esta não é uma dimensão que estaria fora do nosso campo? Será que podemos afirmar que o desastre que sobreveio na cultura não teria tido senão pouca ou nenhuma consequência sobre nossa "teoria", nossas "práticas", nossa "arte"? Não é incrível que demos seguimento à tarefa psicanalítica como se a onda da irrupção do terror e da barbárie na cultura não tivesse abalado as quatro paredes de nossos consultórios? Estas são perguntas que este artigo enfrenta e que levam o autor a se voltar sobre a questão dos estados limites a partir de sua reflexão acerca dos efeitos psíquicos duradouros do totalitarismo.

Malaise in civilization and totalitarian disaster. The author cross-examines the relationship between psychoanalysis and totalitarian disaster. Does psychoanalysis, psychoanalysts, have something relevant to say about the barbarism? Isn't this a dimension which is beyond our field? Can we say that the disaster that befell the culture would not have had but little or no consequence on our "theory", our "practice" our "art"? Isn't it amazing that we follow the psychoanalytic task as if the wave of eruption of terror and barbarism in culture had not shaken the four walls of our offices? These are questions which this article is facing, and leading the author to get back on the issue of borderline states since his reflection on the lasting psychological effects of totalitarianism.