Anthropology and Psychoanalysis

Lacan’s concept jouissance marks the both painful and joyful disturbance of a mind’s libidinal equilibrium which also gives coherence to the basic structure of reality from the point of view of the individual. Because someone can live a fulfilling life and be happy at all levels of what modern society has to offer, and yet may not resist a very specific form of jouissance – to risk all in favor of a small and obscene deviation from the ordinary: through a WhatsApp message to a minor showing oneself half naked, through cocaine use or a photo of a preteen Thai girl which is hidden in a drawer. The life of the individual becomes condensed as symbolic in confrontation with this minor and sinful deviation from the conventional (the nude photo from Thailand, the drugs, etc.) which, paradoxically, is effective only by being potentially capable of destroying the symbolic universe of the individual. The seemingly ‘slight deviation’ (Epicurus) may influence as traumatic and overly intense encounter with an other the subject’s ability to accept the full ontological weight of her or his world experience. Lacan’s notion of jouissance helps us understand this kind of transgression, which an individual mind might have to risk as a reenactment of what Lacan calls the “forced choice” of subjectivity.

For several decades, the concept of narcissism has been used to criticize society and culture(s). This paper discusses the achievements and limits of such approaches. In a first step, it sketches controversies within psychoanalysis around the notion of narcissism itself. It then proposes a categorization of cultural theories that draw on narcissism in general. The main part of the paper deals with three exemplary theories: Christopher Lasch's The culture of narcissism; Richard Sennett's The fall of public man, and the philosophy of Robert Pfaller. A detailed analysis shows that theories which try to establish causal connections between society and the occurrence of personality disorders usually fail to explicate this connection in a satisfactory way. Theories that criticize society because it supposedly fosters narcissistic personalities prove to be unconvincing. Approaches that use the notion of narcissism in a broader, metaphorical sense, however, have the potential to cast a new light on certain developments in culture.

[AMAZON LINK BELOW TO BOOK ITSELF -- TOC and book intro in downloadable .pdf] 

"It is a common experience that a problem difficult at night is resolved in the morning after the committee of sleep has worked on it." --John Steinbeck Scientific research confirms what people have always known: answers, ideas, and inspiration do come to us in dreams. Harvard psychologist and world-renowned dream specialist Deirdre Barrett, Ph.D., offers this rich collection of examples of how the world's most creative practitioners in art, music, film, science, literature and other fields have used the revelations of their dream life to inform their work. Dr. Barrett offers insights showing us how to encourage lucid, meaningful dreaming, and how to apply the meanings of our dreams to solving problems--from the everyday to the extraordinary. This is the stuff dreams are made of. In the visual arts, Jasper Johns couldn't find his unique artistic vision until he dreamed it in the form of a large American flag. Salvador Dali and his colleagues built the startling new genre of surrealism out of dreams. Kubla Kahn dreamed the design for his stately pleasure dome; thousands of years later, Lucy Davis, chief architect at a major firm, continues the tradition of dreaming designs into life in her extraordinary buildings. Film is a fertile avenue for dreams: "Twice I have transferred dreams to film exactly as I had dreamed them," confides director Ingmar Bergman, as have Federico Fellini, Orson Welles, Akira Kurosawa, Robert Altman, and John Sayles. From Mary Shelley's terrible nightmare, which became Frankenstein, to Stephen King's haunting dream as a little boy, which led to his first bestseller, countless writers have consulted the Committee. Musicians from Beethoven to Billy Joel and Paul McCartney have whistled the Committee's tunes. In science, physiologist Otto Loewi dreamed the medical experiment that earned him the Nobel Prize. In sports, Marion Jones dreamed she'd broken a world record, then brought the dream to life. Gandhi translated his dream of resistance into a movement that changed the world. Since Freud, we take it for granted that our dreams reflect our past. In The Committee of Sleep, Barrett reveals how dreams can also tell us about our future potential--and how to reach it.

English translation of title: 'Revenant(s),borderliner(s), double(s): Rites de Passage in Bram Stoker's Dracula' by Michaela Schäuble.

German book title: 'Michaela Schäuble: Wiedergänger, Grenzgänger, Doppelgänger. Rites de Passage in Bram Stokers Dracula'. Münster: LIT Verlag 2006'.

Review published in: Anthropological Notebooks 15 (1). Ljubljana: Slovene Anthropological Society 2009, pp. 101-103.

*Winner of 2011 Boyer Prize for Contributions to Psychoanalytic Anthropology*

"In this article, I examine the framing of personal agency in Tzotzil Maya dream narrative. Drawing on contemporary linguistic, psychodynamic, and phenomenological approaches, I focus on the lexical and semantic resources typical of highland Maya dream talk, illustrating the way these resources can be used to pragmatically negotiate questions of volition and authorial responsibility in relation to dream experience. By locating experience at a distance from the speaker, this framing provides an expressive resource for managing—mitigating, diffusing, or even disclaiming—agentic responsibility for described events or experiences, particularly those with significant implications for social status or self-definition. I close with reflections on the interpretive potential of an integrative “cultural psychodynamic” approach, one that draws on discourse-analytic, ethnographic, and psychoanalytic methods and theories in the service of understanding complex cultural subjectivities.

Keywords: Chiapas, highland Maya, dreaming, agency, ethnopsychology, evidentiality, narrative, cultural psychodynamics"

Antik çağ felsefesi ile öne çıkan beden ruh düalitesi çağlar boyunca düşünce dünyasına hâkim olmuş durumda. Buna göre, Descartes'ın De Anima'sında öne sürdüğü gibi, insanın ruhu diğer tüm hayvanların ruhundan farklı. Kendini diğer hayvan türlerinden ayrı tutma ve hiyerarşik düşünme eğilimi de tam bu dönemlerde filizlenmeye başlar. Ne var ki; bu düşünce yapısı Darwin'in keşifleriyle çatırdamaya başlar. Aslında bir hayvan türü olduğumuz, diğer hayvanlarla farklılıklarımızdansa, benzerliklerimizin daha fazla olduğu gerçeği su götürmez artık . Evet, farklı bir türüz. Ama her tür bir diğerinden ne kadar farklıysa biz de o kadar farklıyız . Memeli hayvanların tamamında birçok ortak motor becerinin yanı sıra duygusal ortaklıklar da mevcut. Örneğin tıpkı diğer memeliler gibi biz de ebeveynlerimize ve yavrularımıza bağlanma davranışı gerçekleştiriyoruz.

PASTHENIE e perkthimit shqip te Georges Bataille, "Erotizmi", IDK, Tirane 2006
POSTFACE à la traduction albanaise de Georges Bataille, "L'Erotisme".
AFTERWORD for the albanian translation of Georges Bataille, "Erotism. Death and Sensuality"

This paper recovers the notion of the sacrifice of sexuality as the central, tragic element of the Oedipal structure that has been largely abandoned in the psychoanalytic literature. Freud's work progressively elaborated the role of the father. In Studies on Hysteria (Breuer and Freud, 1893-95), he emphasized the importance of a real seduction of his female patients by their father; in The Interpretation of Dreams (Freud, 1900) unconscious phantasies are discovered; in Totem and Taboo (1913) he introduced the notion of the distinction between the murdered father and the dead father; and in Moses and Monotheism (1939) he put forward his notion of a more abstract paternal function. This book traces the development of these theoretical and clinical transformations and suggests that they allow us to comprehend more fully the Oedipus complex proposed by Freud. Lacan was the first psychoanalyst who gave conceptual status to the term dead father, used by Freud in Totem and Taboo, establishing the equation between the symbolic father and the dead father. 3 This line of thinking was further developed by Rosolato (1969) in his distinction

В работе рассматривается историческое развитие понятия о первичной сцене в психоаналитической теории на основе работ З. Фрейда, М. Кляйн, У. Биона, Р. Бриттона, Д.Мельтцера и др. / The paper discusses the historical development of the concept of the primary scene in psychoanalytic theory based on the work of Z. Freud, M. Klein, W. Bion, R. Britton, D. Meltzer, etc.

La teoría de la psicología de Carl Gustav Jung ha sido susceptible desde el principio de ser considerada psicologista. En el epígrafe al ‘Lectori benevolo’ Jung apelaría a la buena voluntad del lector de la Respuesta a Job para salvaguardar el valor de las declaraciones de la conciencia, que podrían ser acusadas de “psicologismo”. El psicologismo tenía que ver con lo que el historiador del arte Ernst Gombrich ha denominado “la preferencia por lo primitivo” que caracterizaría de manera implícita el espíritu del arte moderno. En la búsqueda de lo más primitivo que hay en nosotros aparece el espíritu de la religión o, de acuerdo con Jung, el “arquetipo de la divinidad”. El poder para explicar el arquetipo de la divinidad desde la perspectiva de la razón crítica sería el valor de escritura de la Respuesta a Job que determinaría el sentido psicoanalítico de las “declaraciones religiosas” que no forman parte de la conciencia.

The contribution of psychoanalysis to the social sciences is threefold. It has encouraged theemergence of interdisciplinary research with fields such as history and anthropology, introducednew theoretical issues (such as the question of subjectivity, sexuality and emotions) and contributedto the development of important social theories, such as structuralism, the Frankfurt School’scritical theory and postmodernism, which gives an important role to analyzing the symbolic.

The Political Mind
The Role of the Unconscious in Political and Social Life

12 May - 13 July 2015

A series of 10 seminars on the Political Mind in the Summer term at the British Psychoanalytical Society (BPAS), Institute of Psychoanalysis, Byron House, 112a Shirland Road, London W9.

Seminar Leader and Organiser: Dr David Morgan, Psychoanalyst.  Institute of Psychoanalysis, Centre for the Advancement of Psychoanalytic Studies.


Programme

1)  May 12: David Morgan "Whistleblowers and Dissent: Moral Good or Self Interest? What are the psychological dimensions of defying a perverse or corrupt authority?"

2)  May 19: John Alderdice "Devoted Actors the psychology of Fundamentalism & Terrorism"

3)  May 26: Sally Weintrobe "Climate change and the culture of uncare"

4)  June 2: Phil Stokoe “The Impact of Power on the Mind of the Politician"

5)  June 9: Josh Cohen "Psychoanalysis and the Politics of Idleness."

6)  June 16: Bob Hinshelwood "Reflection or action: Never the twain shall meet"

7)  June 23: David Bell "All thats solid melts into air: Psychoanalytic reflections on the socio-economic crisis"

8)  June 30: Ruth McCall "The Psychoanalysis of Exclusion."

9)  July 6: Edgard Sanchez "Power and the manipulation of the masses. Third world perspectives."

10)  July 13: Michael Rustin "The Psychology of Neoliberalism"

For more information contact Dr. David Morgan at dhmorgann@gmail.com and Marjory Goodall, Conference & Events Officer, Tel: 020 7563 5016  Email: marjory.goodall@iopa.org.uk

Bookings via Beyond the Couch http://www.beyondthecouch.org.uk/?unique_name=events&item=196

When Physics discovered the elementary particles of the atom, until then assumed to be indivisible, it entered the realm of Metaphysics. But the analytical method  did not stop at this theoretical explosion of the atom; it led to the atomic bomb. Sigmund Freud supposed, in a similar way, that a universal element, the unconscious representation of gender difference and of generational difference under the guise of the Oedipus complex, was unbreakable. Let us just see if the Oedipus complex has not been broken by a semantic bomb alongside the explosion of the atomic bomb.

The act of taking risks in a sexual context is by no means new. One may think immediately of BDSM (Bondage, Domination and Sadomasochism): its associations with tangible pain and the rituals and lifestyles surrounding it render BDSM a clear example of the profoundness and commonplace nature of the fetishisation of sexual risk. Likewise, the variety of ways in which one may engage in BDSM (and the plethora of reasons one may desire it) also show it to be site open to subjective definition. Interestingly however, there are forms of ‘risk sexualisation’ that occur within urban gay communities such as bareback, bug-chasing and chemsex that have particular processes of psychic risk sexualisation unique to – and entangled with – the historical social positioning of the gay male, thus making them distinct from other forms of sexual risk, while sharing similar terrain.

Understanding how the changing social positioning of the gay male has enabled particular sexual practices or ‘sexualisations’ to occur  is a sensitive affair that requires both an understanding of the political, social and medical discourses that embellish the symbol of the gay male in the cultural imaginary, and an understanding of the psychic process that determine how one psychosexually responds to and internalises information – as a gay male - that may influence their sexual desires and practices.

This paper attempts to satisfy the titular question through looking inward at psychoanalysis as a discipline, specifically the work of Melanie Klein, Freud, Bersani and Dean as well as outward towards the object of study: gay sexual risk. By examining the changing relational dynamic between the discipline and object of study, alongside a critical analysis of how psychoanalysis has - at different points - failed and succeeded in explaining gay desires for sexual risk; this paper hopes to offer an answer that speaks to: the ways in which psychoanalysis has changed in its approach to sexual risk; how it deals with modern actualisations of gay sexual risk, and how well its tools can blend with other forms of analysis in order to temper its own inabilities to account for such actualisations.

In the summer of 2013 at the Tibetan Center in Poolesville, Maryland the great Lama YangThang Rinpoche gave instruction on the practice of the great compassion, or as he described the practice, as being the practice of Absolute Compassion. The instruction was to extend the light of awareness into the world and into the cosmos. Extending the light of awareness into the present moment of a person, extending the light of awareness into the past time of the person and extending the light of awareness into the future time of the person. This truly is the great practice of the great compassion and everyone can practice this extension of the light of awareness. This very proactive praxis brings forth the light within us and fills us with the light of the field of awareness. It is great to practice this vast practice. Of course it takes a boldness of intention and passion of heart. Extending the light of our innermost awareness into the present of those we love, and into the past of those we love, and then extending the light into their future of those we love is self-liberating. The light of awareness illuminates experience, metabolizes experience, opens us into un-bound awareness, undoes fixated-ness, and brings forth luminous intensity. The light of awareness is pure potentiality. The same practice can be used with those whom we hate or dislike or whom disgust us. This practice of extending the light of awareness deepens our own experience of becoming aware of awareness. As we practice extending the light of awareness, awareness itself completely opens up for us and deepens our experience in depth and breath. In time we begin to experience the true secret of this praxis. Timeless awareness begins to be experienced by us and sustained by us. Timeless awareness is the

The history of the relationship between anthropology and psychoanalysis has been assiduously debated and frequently portrayed as troublesome. In the last decades, the major changes and critical reappraisals occurring in both disciplines have probably favoured their rapprochement (Heald et al 1994: 1). Moreover, the lively engagements between anthropologists and psychoanalysts (Juillerat 1992; Heald and Deluz 1994; Godelier and Hassoun 1996; Devisch and Brodeur 1999; Mimica 2007) have demonstrated that, in spite of their relationship been historically fraught with impasses, anxieties and misconceptions, psychoanalysis and anthropology have shared fundamental questions and parallel explorations on the human condition and on the diversity of its predicaments.

Donald Winnicott's radical existential psychoanalytic understanding of transitional awareness and transitional relatedness is an amazing and little used doorway for today's psychotherapist and psychoanalyst. In today's cognitive clinical culture we have become cognitions tampering with cognitions. Life as cognition. Existential Ontology Winnicott's creative understanding of our capacity for transitional awareness and transitional relatedness intertwines both our personal psychology and our innermost experience of our own existential ontology. Transitional knowingness intertwines both our mind and our primordial awareness field. Our field of awareness knows the field of Being since awareness is the field of Being. Transitional awareness intertwines both our mind and our psyche. Donald Winnicott's phenomenological understanding of the self radicalizes our sense of self from being a representational picture or cognitive affective schema or synthesis of disparate psychological part's to a fluid sense of self as a direct experiential felt sense of ongoing continuity of Being. Our knowingness though the medium of awareness, opens for us the direct knowing of the experience of Being. The experience of Being is for us our sense of natural spirituality. Our liminal transitional awareness field opens us into the immediate ongoing intimate experience of Being. This experience of Being is of Being within our very own self and of Being within our very own relational life-world. Ordinary Personhood We, as a most ordinary person, can experience the unfolding movement of the experiencing of Being within our own self as our self, and simultaneously, the unfolding experiencing of our own being as the being-ness of Being which is the Being of the world. As we experience the Being .

It is not easy to understand the nature of the guru and understanding the nature of the guru can be bewildering. There is often bewilderment about the guru. One source of the bewilderment is that people think that the guru is an individual person and for most people the understanding that the guru is not a person has been foreclosed. The guru is not a person. And when people see and believe the guru is a person, such a belief will create illusions about the person whom they think is the guru, and their own relationship with the person whom they see as the guru will fall into various forms of the psychology of transference. Moreover, the true and pervasive nature of the guru will be concealed and the power of the guru limited and anthropomorphized, and politicized. To use Heideggerian language the ontic dimension will become the focus and the ontological dimension becomes foreclosed. In fact, the guru is not an entity, the guru is not a thing, and the guru is not even a being. The guru is the field of Being. The guru is the field of Being's manifestation of understanding, manifestation of protection and manifestation of self-revelation. The guru is the radiance of primordial awareness. The contemporary master of Kashmir Shavism, Swami Muktananda would teach, using the language of theology, " the guru is the grace bestowing power of God. " He would also say " The guru is your own innermost awareness and you must get beyond your mind to experience the guru as your own awareness. " Vehicle-ness It is also equally true that a person can be vehicle of the guru. Even you and I can be a vehicle for the guru. The light of the guru can manifest and shine forth through you and me, and through everyone. The power of the guru does not manifest only through institutional religious teachers as some would like you to think, but most often this manifestation is through

"""""Abstract
In the twentieth century, a multitude of people used psychoanalysis to explain their actions and gestures to one another. Their reliance on psychoanalysis, is an indication of how deeply they trusted its theories. This wide and profound diffusion, which has left a very strong impression on contemporary culture, remains however largely unexplained.
This puzzling phenomenon becomes intelligible, from the moment one treats psychoanalysis as a grammar of interiority, which guides interactions by mediating them with symbols and common meanings (norms, values, etc.) specific to contemporary democratic societies (those that conceive themselves as emerging from an agreement between individuals). This social practice, the psychoanalytic inquiry, can be analyzed by situating in their contexts of interactions the speeches in which repressed desires were imputed to various conducts. Freud’s work provides a sample of such speeches. The description of the form and meaning that these imputations of repressed desires conferred to different ongoing interactions allows us to identify the specific features of the psychoanalytic inquiry.
Freud shows that the repression arises from a conflict between a repressed presocial will and a socialized will, which enforces repression, born from requirements inculcated by the parental authority. Hence, to identify a repressed desire, one must simultaneously identify a repressing relationship. The psychoanalytic inquiry leads to review the different interpersonal and intrapersonal relationships in which the author of the repression is involved. This exercise leads to set apart the relationships that constrain the inner presocial will to social requirements, from those that rather emanate from this inner will. Since the former creates the repression and the unwanted symptoms it causes, the healing of the repression requires that its carrier distances oneself from inherited social requirements, in order to recognize one’s her inner will.
By weighing the coercion on presocial wills exercised by specific relations, the psychoanalytic inquiry gauged these relations from a standard specific to contemporary democratic societies: the requirement to ground social relations on the unconstrained wills of the partners. The psychoanalytic inquiry was part of a modern social imaginary that shaped the form of a contract to various relationships. The people who used this inquiry showed that they were concerned about this requirement and they prompted a critical reaction to the relationships that constrained their will.
In sum, the psychoanalytic inquiry provided the contemporary world with a way of organizing relationships that was adapted to a society that gave a preeminent authority to “contractual” requirements. That largely explains the breadth and depth of the diffusion of psychoanalysis in the twentieth century.

Résumé
Une multitude de gens, au XXe siècle, se sont servis de la psychanalyse pour se rendre compte de leurs faits et gestes. En s’appuyant ainsi sur la psychanalyse, ils démontraient la profondeur de la confiance qu’ils lui accordaient. Cette diffusion ample et profonde, qui a laissé une empreinte très marquée sur la culture contemporaine, demeure largement inexpliquée.
Ce phénomène étonnant devient intelligible dès lors qu’on aborde la psychanalyse comme une grammaire de l’intériorité, qui a guidé des interactions en les médiatisant par des symboles et des significations communes (normes, valeurs, etc.) propres aux sociétés démocratiques contemporaines (celles qui se conçoivent comme émanant d’un accord entre individus). Cette pratique sociale, l’enquête psychanalytique, peut être analysée en situant dans leurs contextes d’interactions les discours dans lesquels des désirs refoulés étaient imputés à différentes conduites. L’œuvre de Freud offre un échantillon de tels discours. La description de la forme et du sens que ces imputations de désirs refoulés conféraient à différentes interactions en cours nous permet d’identifier les traits caractéristiques de l’enquête psychanalytique.
Freud montre que le refoulement naît d’un conflit entre une volonté présociale refoulée et une volonté socialisée, refoulante, née des exigences inculquées par l’autorité parentale. Pour identifier un désir refoulé, il faut donc simultanément identifier une relation refoulante. L’enquête psychanalytique amène à passer en revue les différentes relations interpersonnelles et intrapersonnelles dans lesquelles est impliqué l’auteur du refoulement. Cet exercice permet de départager les relations qui contraignent la volonté intérieure présociale à des exigences sociales de celles qui, en sens inverse, émanent de cette volonté intérieure. Comme les premières suscitent le refoulement et les symptômes indésirables qu’il entraîne, la guérison du refoulement exige que le porteur du refoulement prenne ses distances des exigences sociales héritées, de manière à parvenir à reconnaître sa volonté présociale.
En soupesant ainsi la contrainte exercée sur les volontés présociales par les relations particulières, l’enquête psychanalytique jaugeait ces dernières à partir d’une exigence propre aux sociétés démocratiques contemporaines : celle de fonder les relations sociales sur les volontés non contraintes des partenaires. L’enquête psychanalytique participait ainsi d’un imaginaire social moderne qui donnait, à des relations variées, la forme d’un contrat. Les contemporains qui recouraient à cette enquête manifestaient un souci de respecter cette exigence et ils suscitaient une réaction critique envers les relations qui contraignaient la volonté.
En somme, l’enquête psychanalytique offrait aux contemporains une manière d’ordonner les relations qui était adaptée à une société accordant une autorité prééminente aux exigences « contractuelles ». Voilà qui explique en grande partie l’ampleur et la profondeur de la diffusion de la psychanalyse au XXe siècle."""""

so clearly shows in his dissertation, between the 8 th and 14 th centuries there were illuminating phenomenological distinctions that were considered essential to understand the great perfection practice of awareness, becoming aware of awareness. These distinctions were primarily made by the Nyingma masters of meditation. The most basic distinction is between the mind of dualistic experience (sems) and the primordial awareness of naturalistic non-dualistic experience or primordial knowingness (ye shes) or (semde). This ye shes is non dualistic knowingness. Unfortunately, many Buddhist texts describe dualism as deluded and non-dualism as non-deluded. This language of delusion is highly prejudiced and is nihilistic in tone and devalues the oneness of the two truths (conventional and absolute reality). They devalue the indivisibility of appearance and awareness and moreover, challenge the validity of the foundational human experience of oneness and difference or duality within non duality. This negative use of language unhappily challenges the divinity of appearance and invalidates the human experience of the Nirmanakaya dimension which is ordinary life. The differentiation and distinction of mind from awareness prevents the bewildering confusion of mind and awareness resulting in the negation of either the experience of non-duality or the experience of duality. Much of the understanding about the difference between mind and awareness was presented in the unfolding of the seventeen Atiyoga tantras that brought forth the heart essence tradition (sying thig). These teachings and instructions are part of the instructional teachings of Dzogchen. These teachings are instructional in the forms of skillful means or praxis for bringing the experience of awareness of awareness into completion. This completion is experiencing the fullness of experience of personal awareness within the vast infinite and multidimensional field of awareness. The essential method is to experience directly and completely primordial knowingness as well as the manifestations of this primordial knowingness such as mind, innermost subjectivity and external phenomenal appearance. Mind, subjectivity and all appearance are the manifestation of primordial knowingness itself. Primordial awareness is the primordial and abiding pervasive condition. Our experience of non-conceptual knowingness or non-conceptual perception opens us to the direct understanding and direct non-conceptual experience that everything and anything is the manifestation of primordial or ground awareness. Primordial awareness is radiance openness or radiant emptiness. Primordial awareness is not simply emptiness alone but the oneness of openness and radiance spaciousness as light. The incompleteness of emptiness alone is recognized by the 14 th century Nyingma master Longchenpa. Awareness is the union of spaciousness and radiance.

This document explores the already existent politico-psychoanalytic metaphor of the 'Fantastic Family'. It applies it to a specific case study: the recent Greek crisis. Overall, it demonstrates how this nation has evolved from 'Mother' to 'Child' of the 'European Family'. The main theme of this paper is to demonstrate a critique of the EU's handling of the Greek crisis.

Many cultures, including the Nagas, give great importance to dreams as sources of divine knowledge, especially knowledge about the future. The anthropological study of dreams, which generally focuses on the interpretive practices that surround dream narration, can elucidate local notions of personhood, cosmology, and the myriad ways communities appeal to the supernatural when navigating everyday social problems. Such practices are especially heightened in contexts of political violence, as individuals and communities negotiate the anxieties of everyday uncertainty and unpredictability. A century ago, British administrator-ethnographer J.H. Hutton remarked that ‘the Angamis have almost a science of dreaming’, and this article considers Hutton’s observations while ethnographically examining dream experience in the same communities a century later.

Après avoir donné une description rapide et critique des Quatre Discours de Lacan, nous montrerons l'intérêt d'instaurer, pour leur trouver un substitut, un dialogue entre science et psychanalyse par le biais des « analysciences© », dont fait partie l'A.L.S. À une formalisation prématurée des dialectes du discours courant, nous préférerons la découverte par induction de ses « règles de grammaire » à partir d'exemples concrets.

Ensuite seulement viendra une présentation logicisée et déductive des trouvailles de l'A.L.S. puis la mise en relation des « parlers » (substitut des « discours ») avec la genèse des identifications dont le moteur est le discours parental.

Enfin nous parcourons l'éventail des applications nombreuses et fécondes de l'A.L.S., depuis son retour critique sur le discours analytique jusqu'aux analyses de textes quotidiens, politiques, publicitaires, poétiques, voire tirés de réunions de travail. Des tableaux, échantillons de textes et une bibliographie compléteront l'exposé.