Melanie Klein in Buenos Aires: Beginnings and developments1

In the first decades of the 20th century, Freud was known and quoted in Latin America by an elite of enlightened minds. In the 1940s a convergence took place in Buenos Aires of European exiles with local pioneers, and thus the Argentine Psychoanalytical Association was founded in 1942. Since then psychoanalysis has grown steadily and has spread into hospitals and universities, infiuencing culture at large. The socioeconomic situation of that time permitted this phenomenon to develop, to the astonishment of observers. In this paper the authors study the strong infiuence of Kleinian thought during the first 30 years of this development. The original works of local thinkers constitute the intellectual capital that sustains the idea of an Argentine psychoanalytic school. During the 1970s, both society and psychoanalysis endured deep and complex changes. Lacan's teachings gained support and Klein's infiuence began to decline. At present the Buenos Aires Kleinians keep working, while their relationship with Lacanians and other schools is calmer. Respectful discussions became thus possible, oriented to strictly scientific differences.     

Intimate Distance: Rethinking the Unthought God in Christianity

The work of the French philosopher Jean-Luc Nancy shares with the thinkers of the ‘theological turn in phenomenology’ the programmatic desire to place the ‘theological’, in the broad sense of rethinking the religious traditions in our secular time, back on the agenda of critical thought. Like those advocating a theological turn in phenomenology, Nancy’s deconstructive approach to philosophical analysis aims to develop a new sensibility for the other, for transcendence, conceptualized as the non-apparent in the realm of appearing phenomena. This is why Nancy launches a project looking for the ‘unthought’ and unexpected within the Christian traditions, called deconstruction of Christianity. However, the deconstructive approach to the non-apparent differs fundamentally from that of the thinkers of the turn (1) in its being non-apologetic and non-restorative with regard to religion, because it starts from a problematization of the—typically modern, that is romantic—desire to defend and protect what would be ‘lost’ and possibly to restore this, (2) in its focus on the complex difference-at-work (différance) between religion and secularism, a difference that can be termed entanglement and complicity between these two, (3) in its hypothesis that this entanglement is essentially one between (the meaning and experience of, the rituality around) presence and absence in modern culture, (4) in its conviction that the philosophy and history of culture must join, support, complete and maybe even turn around phenomenology when dealing with the difficult task of determining what exactly would be ‘left’ of the ‘theological’ in our time. In this article, both positions are compared and confronted further, leading to an account of Nancy’s re-readings of the Christian legacy (its theology, doctrine, art, rituals etc.), and ending in a more detailed, exemplary inquiry into the tension between distance and proximity, characteristic of the Christian God.

Reflections of the Aging Caesar: Drama as Cultural Perspective

This article affirms the view that literature transmits multiple reflections on human life that shape social mores. Examining stereotypes of age in literature as socially constructed artifacts reveals the prevailing attitudes toward aging during that time. This study focuses on the aging Julius Caesar in William Shakespeare's The Tragedy of Julius Caesar and in George Bernard Shaw's Caesar and Cleopatra. Writing 300 years apart, these two great playwrights inscribe both positive and negative models of aging, reflecting views in their eras that persist today. This article identifies these models, then explores them from a Lacanian standpoint, showing that each dramatist focuses on Caesar's ego development through the opinions of other characters. Offering a primarily negative view of aging, Shakespeare emphasizes the fragmented mirror images that other characters hold up to Caesar. Shaw self-consciously counters Shakespeare by foregrounding Caesar as subject, who beholds his aging self in the mirror of others' opinions while enacting a positive model of aging. Tracing this long tradition of aging stereotypes found in the two plays can be useful as scholars continue to reconstruct society's attitudes toward aging.     

Balint After Lacan ... and After

This paper examines Balint and Lacan's views about regression and symbolism, language, and transference. The author points out their similarities, their differences, and then proposes a synthesis through his approach of history, genealogy, trauma, and crisis. Freud's notions of masochism, of fixation (innate or phylogenetic) may thus be renewed, leading to the analyst's capacity to cope with deep regression and borderline (Balint) psychosis and perversion (Lacan) or to psychosomatics, including epilepsy.     

The Problem of Silence: Training Analyses

An unusual set of silences mark the history of psychoanalysis, and the origins of training analysis is notable among them. Organizational trade unionist politics too often substitute for genuine scholarship. The advantages and limitations of the practice of training analysis need to be explored. Both Glover and Lacan pioneered politicization. A variety of authoritarian devices have been operating for suppressing "dissidence." The future of psychoanalysis may depend on the extent to which the political, social, and strictly philosophic sides of psychoanalysis get explored. in proposing that training analysis leads to