This article proposes the principal themes of the psychoanalysis of the adolescent dealt with in the book L’adolescente. Una prospettiva psicoanalitica. This book, was published by a group of collaborators who for many years accompanied Amaldo Novelletto in his clinical and theoretical study of the adolescent psyche. The editors’ wish is that this book might bring something new at a time when adolescence is an area of research, stimulation, revisitation and innovation in psychoanalytical study.
In that text there’s question of the ritualisation’s importance in the family life, us cohesion’s and identity’s support. Those rituals stand up a paradoxical tendance between change and stability. In that point of view the adolescence is a key period. The therapeutic activity with families much use the family rituals (at least in systemic familiy therapy) and makes their modification thouks mediatory things, prescribing some rituals where they can be lacking or counter-rituals where they can be of use to a problematic stability.
Some high-risk behaviours have been understood as being symptomatic of this « breaking down » of rites during adolescence. Those behaviours are more used to get closer to death, to reintegrate ordalic sentence when teenagers can’t integrate the imperceptible, because of a lack of support by institution references during their progression. However, those paradoxical sequences, on a coded way, also flirt with self-creation mechanisms in a context of traumatic filiation. Thus, those dynamics are supported by both teenage process of their groups, and are mobilized on a negative way when traumatic violences heritage reign. We suggest discussing about these configurations with a young harkis group example.
The body is central during adolescence. This is exposed in ordal problematics (ordal judgement), pushing as far as flirting with death. The body which is put on play reveals the history of traumatic traces and the remains of having experienced ambiguity. The analysis of these residue-traces highlights the screen of a life-death fantasy that structures and organizes the psychic organisation of these people. The nature of this phantasm is of primal essence and breaks down into two major forms : a phantasm of monoengendrement, a phantasm of returning to the womb.
The rite is an object at the crossroads of the fields of anthropology and psychoanalysis. We will be careful to emphasize what differentiates it from habit or repetition. The rite is a passage and an experience. If it is a rite of passage, then it allows for changes of otherness, and also helps bind the subject to the sexual law and the collective mythology. Adolescence in Western societies, which tends to spread throughout the world, is developing new trends and ways ritualizing as the symbolic frameworks between rite and myth tend to become disjointed. The author raises the question of the psychical functions of rituality in adolescence.
Adolescence is often considered as a passage. In every culture, there are ways of setlling and regulating problems of passage from one status to another – among these the status of adolescent – without too much anxiety for novices and already initiated adults. In ours o-called modern societies, which are complex and culturally mixed, there seems to be a greater risk of adolescents getting lost and remain on the margins. We would like to clarify the notion of rites of passage recall their definition and functions using the work of A. Van Gennep.
A teanager and his body : this article could be entitled that way. In my practice as a psychotherapist using body-oriented mediations (danse, among other means), I deal with the body, gestures, movement. I also deal with psychological construction. After presenting a clinical work realized with a teenager during relaxation or danse, I will offer some theretical and clinical thoughts which underline what the physical work sustains in the construction of the subject.
Research clearly demonstrates that many teenagers have interests in paranormal phenomena (both theoretically, and in terms of experiences and practices), something becoming a commonness. The main self-reported motives of teenagers reflect both curiosity and boredom (Mischo, 1991), but can also implies deeper issues including facing death. Spiritist and occult practices can be a modality of exploration of the limits of the symbolic and of the effects of the signifier (Le Maléfan, 2008). This production of death can also appear, paradoxically, as one form of the fantasies of immortality described by Ph. Gutton (1993) in the juvenile time. This fantasy can develop to become a temporary solution to elaborate a bereavement or a trauma. We would try to show, through clinical cases, how the adolescence, thought as a logical time close to borderline states, can subjectivate death, this « absolute master », by « psychic experiences », i.e. related to practices cultivated for more a century by psychic sciences and spiritualism.
The phenomenon of the imaginary companion is well described among children and elderly people, but is rarely evoked in adolescents. Its manifestation at the age of adolescence is often misinterpreted as delirium and a sign of beginning schizophrenia. In this article we present the case of Julie, a seventeen-year-old teenager, in order to illustrate the hypothesis that the imaginary companion can appear within other psychopathologies than those of psychosis and schizophrenia. The young woman uses an imaginary companion she calls « Monseigneur » (« Mylord ») to compensate for an underlying depression. We describe in detail this clinical situation, the different stages of the therapeutic treatment and the psychological evolution of Julie.
The author conceives of the issue of change in language in adolescence as the working of that mutative dimension of which the entire pubertary process is an expression. The destitution which can at any moment seize upon a word attest to the lack which is consubstantial with any language. The research carried out by the adolescent consists of unveiling this signifying lyingwhile assuring himself of the permanence of the register of language. This « work » would be more generally inscribed in that regime of proof of which other people, more than ever, remain the guarantors. It is by the other that the address and its reception would be assured of a kind of permanence, despite the signifying lack.