The author deals with the ongoing debate over applying psychoanalysis to adolescent patients. He presents and discusses different theses about the two types of therapeutic intervention, psychoanalysis and psychotherapy
The author studies the history of a favourite adolescent form of transportation, the skateboard, from its creation to the most recent video game, as a vehicle for the re-appropriation and subversion of urban space by the adolescent.
In 1999, David Fincher directed the feature film Fight Club, which is often regarded as a film against capitalist society. But beyond that, this film is a striking example of risky adolescent behaviour that can be interpreted anthropologically and psychologically. In many ways, the dialogue between characters is similar to the language used among teenagers today. In addition, we can see that the framework and dialogue of the film allude to the different concepts observed in the theory of risky adolescent behaviour. This point of view allows us to take another look at Fincher’s film in order to understand why it became a true cult film for a young generation. Furthermore, we will see that an interpretation of risky adolescent behaviour can be further strengthened by an analysis of temporality…
The friendship that adolescents develop in situations of “ fixation ” in low-income housing projects is often influenced by their living milieu. The author points out difference between the experiences of boys and girls with particular emphasis on the necessity of establishing places where these young people can meet in safety, a source of elaboration. The educational stakes are high in the struggle against their fear of the outside world, but also their fear of relationships with each other.
This article is based on research carried out with youths in a system of semi-liberty who benefit from socio-educative care at Belo-Horizonte in Brazil.
These adolescents live in a bellicose world where the warrior ethos dominates, associated with the idea that manhood has no affect, an imaginary and real construction of the modern world which alienates manhood into violence. The bandit has no friends, friendship being supposed to belong to the territory of the sacred.
The creations of privileged spaces, of dialogue, would help to deconstruct this violent ideal of manhood and its relations of domination so that friendship would not be banished from relationships between human beings.
The object of this article is to illustrate one hypothesis about the role of reading as a vector of subjectivation in adolescence. While the written word seems neglected, it is essential to maintain that an encounter with a text and its author has psychical effects, as long as the conditions for instituting an Author are present, that is an external position of exception which makes for precession. This operation would be similar in some ways to the imaginary and symbolic dimensions of the mirror stage. The autobiography of the writer-translator Georges-Arthur Goldschmidt, in which he explains his relationship with reading during adolescence seems to us an illustration of these dimensions.
Because the Ego can only be projected image of the subject through its multiple representation, its various “ garments ” it can only be imaginarily sustained by the Other, the Other’s gaze. Clothing and its problematization in adolescence are a way of grasping oneself back from the Other’s gaze, in a renewed quest (like an after effect of the mirror stage) for approval and confirmation of one’s image from the Other. In this way the adolescent’s relationship with clothing may be perceived as a necessary phase when gazes are recombined in order to construct what we call a visage, within the difficult meeting of these gazes. Thus we propose that clothing be thought of as the place of a process of visage-ification affecting subject and object, a process through which the meeting of gazes is played out again and put into dialectical form.
Developing the theme of culture among friends accentuates the shared ideals that are constructed at this time. In a first chapter, this “ adolescens or intersubjectal culture ” is differentiated from the intergenerational “ psychology of fathers and mothers ”. It helps to construct adolescent communities whose references are a-familial.
Groups of couples should be distinguished from communities of friends. The first have a class dialectic with institutions. The second have intercommunity relations which are inter and intra-generational. These theoretical points of view will conclude with the analysis of the adolescent friendship of Paul Cézanne and Émile Zola and its outcome.
The paternal law founded on the prohibition is giving way to a maternal presence based rather on confidence which fosters hedonism. Contemporary adolescence is a world marked by the mother, by the absence of limits, regression. The fear of losing face, of feeling shame or responsibility for one’s behaviour is no longer at the top of the agenda. On the contrary, the adepts of Jackass and happy slapping are perfect illustrations of contemporary individualism and indifference to the other person. Their ego has no other people to whom it could be held accountable.
Rap as art and a way of sublimation, like or following the example of intellectual activity? This creation of sound and scenery, a new form of expression, exchange or communion gives anyone who’s willing to listen an additional chance to encounter the contemporary adolescent psyche. Using sociological perspectives sparingly, we will instead investigate more deeply the bodily roots and emphasize the elaborative potential of rap. The fact remains that its paths, meanderings, waverings, forking paths and orbits diverge and move away, irreducibly no doubt, from those of earlier generations.
Our world is nevertheless a shared one; more and more interconnected, overlapping, interpenetrating. A formidable era, wherein the teen is more and more in the adult, more than anywhere else.