Using clinical encounters with contemporary artists (in this case, Boris), we explore the place of the body in creation, through the notion of rhythm. Rhythm is not limited to rhythmicity or tempo, nor measure alone; rather, it bears witness to the incarnation of internal movement. It is in its incarnation that rhythm exists, in time with the body of the drives that it expresses. The created work will be its echo.
À partir de rencontres cliniques avec des artistes contemporains (ici Boris), nous explorons la place du corps dans la création, à travers la notion de rythme. Le rythme ne se résoudrait ni à la rythmicité, ni au tempo, ni à la métrique seuls, mais serait un témoignage de l’incarnation du mouvement interne. C’est dans son incarnation que ce rythme existe, arrimé au corps pulsionnel dont il est l’expression. L’œuvre créée vient s’en faire l’écho.
At a time when the practice of the selfie is spreading like wildfire, the presentation of self-portraits created by two young artists (Francesca Woodman, Zhang Huan) will attempt to shed light on the way that these creations can contribute – by capturing the disquiet, the tension that is proper to the pubertary – to the subject’s ability to appropriate metamorphosis for use in subjectalisation. Engaging in such a creative process is never without risk, particularly the risk of breakdown or self-destruction.
À l’heure où la pratique du selfie se répand à grande vitesse, la présentation d’autoportraits réalisés par deux jeunes artistes (Francesca Woodman, Zhang Huan) tente d’éclairer la façon dont ces créations peuvent participer – par la saisie de l’inquiétude, de la tension proprement pubertaires – de la capacité du sujet à s’approprier la métamorphose aux fins d’une subjectalisation. L’engagement dans une telle démarche créatrice ne va jamais sans risques, notamment de breakdown ou d’autodestruction.
Starting with the question, « by virtue of what does an adolescent crisis of the body exist? », this article proposes to play with the notions of space, of watching, and of the creation of a name. Internet, as mirror and space for circulating profiles and images, translates the journey of the trial to inscribe the destiny of new figures of the Name of the Father. This journey involves the risk of initiating a counter culture movement, and of the adolescent becoming the Father of the Name through the effects of his or her creation
Ce travail propose à partir de la question « en quoi existe-t-il une crise adolescente du corps ? », de faire jouer les notions d’espace, de regard, de création du nom. Si Internet comme miroir et circulation des profils et images traduit une traversée de cette épreuve à inscrire le dessin des nouvelles figures du Nom du Père, cela ne va pas sans le risque d’un mouvement de contre-culture et du devenir du Père du Nom : les effets de création adolescente.
On the basis of strange sensorial formations and theories that seem like delusions, this article will present the notions of “creation of paradoxical sensorial envelopes” and “fantasy theories of adolescence”. The reliance on sensoriality is neither a deficiency nor a regression, but rather a paradoxical creation, both protecting and persecuting, which enables the elaboration in the transference of repressed traces of the infantile sexual unconscious, joined with corporal and fantasy compositions proper to adolescence.
À partir d’étranges formations sensorielles et de théories d’allure délirante dans certains passages adolescents, sont présentées les notions de « créations d’enveloppes sensorielles paradoxales » et de « théories fantastiques de l’adolescence ». Le recours à la sensorialité n’est ni un déficit ni une régression, mais une création paradoxale – protectrice et persécutrice – qui permet d’élaborer dans le transfert les traces refoulées du sexuel infantile inconscient, articulées aux compositions corporelles et fantasmatiques propres à l’adolescence.
The increasing number of requests for the institutional management of adolescents indicates either that adolescent crises have become more severe, or that the present forms of family organization render these families incompetent to manage the adolescents by themselves. This demand may be explained in part by the lack of procedures marking the passage to adulthood. Much adolescent behavior, in fact, re-enacts failed attempts at initiation rites. Work with adolescents can only be enriched and improved by knowledge of rites of passage practiced by traditional societies. The framework for containing violence and sexuality offered by these rites, the procedures for affiliation with the adult world which they implement, the re-elaboration of the symbolic which they impel, etc., make it possible to shed light on certain barriers that confront institutions for adolescents on a regular basis.
The term political has been used for a long time for very different approaches to the issue of the other in adolescence : it is distinguished as the “ instituted other ” (family, teacher, companion) by its societal or institutional functions. From this confrontation, there emerges both the idea of opposition which is hard to oppose, and of anaclitic relation. It as if the function of the political helped to localize, to situate in the social space-time, desire as it presides over adolescent subjectivation. The political would be a statutory attribute of the parental subject in the transference within adolescence’s tertiary function. The latter defined, in Le pubertaire (Gutton, 1991) would be a singular message from the social situation in which the adolescent necessarily finds himself, and wishes once again to evolve.
Revue semestrielle de psychanalyse, psychopathologie et sciences humaines, indexée AERES au listing PsycINFO publiée avec le concours du Centre National du Livre et de l’Université de Paris Diderot Paris 7