ShBP (AMP) <\/strong>2024<\/strong><\/p>\n\n\n\n Ia dedikoj k\u00ebt\u00eb konferenc\u00eb Angelina Harari, e cila si presidente p\u00ebrgjat\u00eb kat\u00ebr viteve, ka drejtuar Shoqat\u00ebn bot\u00ebrore t\u00eb psikanaliz\u00ebs (ShBP) me nj\u00eb dor\u00eb her\u00eb t\u00eb fort\u00eb, her\u00eb t\u00eb but\u00eb, por gjithmon\u00eb ashtu si duhej.<\/em><\/p>\n\n\n\n M\u00eb \u00ebsht\u00eb ngarkuar t\u00eb shpall titullin e kongresit t\u00eb ShBP*. P\u00ebrse k\u00ebshtu? \u00cbsht\u00eb b\u00ebr\u00eb zakon, nj\u00eb far\u00eb tradite \u2013 rrezik ! Nuk do t\u00eb jet\u00eb gjithmon\u00eb k\u00ebshtu. Por duhet besuar q\u00eb ky moment nuk ka ardhur ende. Prandaj po vazhdoj. Kongresi yn\u00eb i ardhsh\u00ebm do t\u00eb mbaj\u00eb titullin : T\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur<\/em> [1].<\/p>\n\n\n\n Ashtu si tituli i punimeve q\u00eb po zhvillohen k\u00ebto dit\u00eb \u2013 Gruaja nuk ekziston \u2013<\/em>, b\u00ebhet fjal\u00eb p\u00ebr nj\u00eb aforiz\u00ebm t\u00eb Lakanit. E peshkova n\u00eb nj\u00eb shkrim t\u00eb shkurt\u00ebr, shkruar nga Lakani pasi ia k\u00ebrkova un\u00eb di\u00e7ka t\u00eb till\u00eb. B\u00ebhej fjal\u00eb, n\u00eb at\u00eb koh\u00eb, p\u00ebr t\u00eb mbrojtur Departamentin e psikanaliz\u00ebs s\u00eb Vincennes, ekzistenca e t\u00eb cilit, n\u00eb universitetin Paris 8, ishte e k\u00ebrc\u00ebnuar. N\u00eb fakt ndodh \u00e7do vit e nj\u00ebjta gj\u00eb,\u2013 p\u00ebr arsye konjukturale, si dhe p\u00ebr arsye strukturale. Sepse n\u00eb t\u00eb v\u00ebrtet\u00eb, si\u00e7 shkruan Lakani, psikanaliza nuk \u00ebsht\u00eb l\u00ebnd\u00eb m\u00ebsimdh\u00ebnieje<\/em> [2]. Dhe kjo p\u00ebr shkak t\u00eb kund\u00ebrshtive, q\u00eb i quaj strukturale, midis ligj\u00ebrimit analitik dhe ligj\u00ebrimit universitar, midis dijes gjithmon\u00eb t\u00eb supozuar n\u00eb praktik\u00ebn e psikanaliz\u00ebs dhe dijes s\u00eb ekspozuar, vendosur n\u00eb maj\u00eb fare, t\u00eb ligj\u00ebrimit universitar. Nuk po ndalem n\u00eb k\u00ebt\u00eb kund\u00ebrshti q\u00eb njhet nga t\u00eb gjith\u00eb.<\/p>\n\n\n\n E nxorra k\u00ebt\u00eb aforiz\u00ebm nga disa rreshta t\u00eb shkruar nga Lakani n\u00eb nj\u00eb koh\u00eb q\u00eb mund ta quanim t\u00eb p\u00ebrtej-varrit, aq m\u00eb tep\u00ebr q\u00eb vinte direkt pas Seminarit q\u00eb ai e titulloi \u00ab Momenti p\u00ebr t\u00eb konkluduar \u00bb. Gjith\u00e7ka q\u00eb Lakani shkroi apo tha pas k\u00ebtij Seminari g\u00ebzon nj\u00eb status t\u00eb ve\u00e7ant\u00eb apr\u00e8s-coup n\u00eb m\u00ebsimet <\/em>e tij \u2013 po p\u00ebrdor k\u00ebtu fjal\u00ebn q\u00eb ai vet\u00eb ka p\u00ebrdorur para se ta hidhte posht\u00eb. Dhe kjo u jep k\u00ebtyre fjal\u00ebve fragmentare nj\u00eb vler\u00eb testamenti. Shprehjen T\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur,<\/em> Lakani e formuloi nj\u00eb her\u00eb t\u00eb vetme, n\u00eb nj\u00eb tekst q\u00eb u shfaq n\u00eb nj\u00eb revist\u00eb konfidenciale, Ornicar ?.<\/em> Pasi e kapa, e komentova, e p\u00ebrs\u00ebrita, ky aforiz\u00ebm hyri n\u00eb gjuh\u00ebn ton\u00eb t\u00eb p\u00ebrbashk\u00ebt, at\u00eb t\u00eb ShBP dhe n\u00eb at\u00eb q\u00eb mund ta quajm\u00eb doxa<\/em> jon\u00eb. Ai u b\u00eb madje nj\u00eb lloj slogani.<\/p>\n\n\n\n N\u00eb kontekstin e asaj kohe ky aforiz\u00ebm u kuptua si nj\u00eb lajkatim i paragjykimeve t\u00eb epok\u00ebs, dometh\u00ebn\u00eb, i aspiratave demokratike p\u00ebr liri themelore t\u00eb shtetasve, q\u00eb iu imponuan hierarkis\u00eb tradicionale duke shkat\u00ebrruar, n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, hierarkin\u00eb q\u00eb sundonte marr\u00ebdh\u00ebnien e mjekut me pacientin e tij. E them pa nostalgji, q\u00eb Lakani i kishte paraprir\u00eb k\u00ebsaj ideologjie t\u00eb koh\u00ebs mbi barazin\u00eb universale t\u00eb q\u00ebnieve fol\u00ebse duke n\u00ebnvizuar v\u00ebllaz\u00ebrin\u00eb q\u00eb lidhte, sipas tij, terapistin me pacientin e tij. Njeriun \u00ab e \u00e7liruar \u00bb t\u00eb shoq\u00ebris\u00eb moderne,<\/em> thoshte ai, duhet ta mir\u00ebpresim dhe po e citoj, ti hapim edhe nj\u00eb her\u00eb rrug\u00eb kuptimit t\u00eb tij n\u00eb kuadrin e nj\u00eb v\u00ebllaz\u00ebrie diskrete n\u00eb t\u00eb cil\u00ebn ne mbetemi gjithmon\u00eb shum\u00eb t\u00eb pabarabart\u00eb <\/em>[3].<\/p>\n\n\n\n Kur b\u00ebhet fjal\u00eb p\u00ebr vallaz\u00ebrin\u00eb, ajo ka reshtur s\u00eb q\u00ebni diskrete prej koh\u00ebsh, p\u00ebr tu shd\u00ebrrruar p\u00ebrkund\u00ebrazi, n\u00eb nj\u00eb k\u00ebrkes\u00eb me z\u00eb t\u00eb lart\u00eb dhe t\u00eb qart\u00eb mbi \u00e7do form\u00eb barazie totale, t\u00eb plot\u00eb, t\u00eb q\u00ebnieve fol\u00ebse.<\/p>\n\n\n\n N\u00eb k\u00ebto kushte nuk duhet t\u00eb habitemi q\u00eb kjo k\u00ebrkes\u00eb p\u00ebr barazi p\u00ebrkthehet n\u00eb zhdukjen e programuar t\u00eb klinik\u00ebs. T\u00eb gjitha llojet e klinik\u00ebs iu n\u00ebnshtruan pak nga pak katalogut t\u00eb madh klinik, gllab\u00ebruar dhe shkat\u00ebrruar tashm\u00eb nga botimet e nj\u00ebpasnj\u00ebshme t\u00eb DSM. Dhe kjo n\u00eb koh\u00ebn kur t\u00eb gjith\u00eb individ\u00ebt e prekur nga nj\u00eb \u00e7rregullim mendor, nga nj\u00eb handikap, nga ajo q\u00eb deri dikur konsiderohej anormale, mblidhen dhe formojn\u00eb grupe. K\u00ebto grupe me baz\u00eb juridike, t\u00eb rregjistruar \u2013 deri tek grupet e autik\u00ebve, t\u00eb atyre q\u00eb d\u00ebgjojn\u00eb z\u00ebra, etj, shd\u00ebrrohen shpesh n\u00eb grupe presioni. Duket se klinika do ti p\u00ebrkas\u00eb, s\u00eb shpejti, t\u00eb shkuar\u00ebs. Na takon, pra, ta pozicionojm\u00eb praktik\u00ebn ton\u00eb n\u00eb k\u00ebt\u00eb er\u00eb t\u00eb re, pa nostalgji, pa hidh\u00ebrim, pa menduar hakmarrjen.<\/p>\n\n\n\n N\u00eb nj\u00eb kontekst t\u00eb till\u00eb, aforizmi i Lakanit nuk mund t\u00eb interpretohet ndryshe ve\u00e7se si di\u00e7ka q\u00eb merr p\u00ebrsip\u00ebr dhe v\u00ebrteton at\u00eb q\u00eb \u00ebsht\u00eb duke ndodhur tashm\u00eb (jehon\u00ebn e s\u00eb cil\u00ebs e d\u00ebgjuam m\u00eb shum\u00eb se nj\u00eb her\u00eb gjat\u00eb k\u00ebtyre Punimeve) : depatologjizimin<\/em>. Nuk ka p\u00ebr t\u00eb patur m\u00eb patologji, n\u00eb vend t\u00eb tyre do t\u00eb kemi, madje i kemi tashm\u00eb, stile jetese, t\u00eb zgjedhura lirisht \u2013 nj\u00eb liri e pamohueshme pasi b\u00ebhet fjal\u00eb p\u00ebr at\u00eb t\u00eb subjekteve t\u00eb t\u00eb drejt\u00ebs. Mund t\u00eb them pra se e drejta ka fituar ndaj t\u00eb shtr\u00ebmbr\u00ebs<\/em> [4].<\/p>\n\n\n\n Frojdi flet p\u00ebr z\u00ebvend\u00ebsimin q\u00eb parimi i realitetit i b\u00ebn parimit t\u00eb k\u00ebnaq\u00ebsis\u00eb. Ne jemi d\u00ebshmitar\u00eb t\u00eb z\u00ebvend\u00ebsimit q\u00eb parimi juridik po i b\u00ebn atij klinik, i cili \u00ebsht\u00eb asimiluar nga nj\u00eb supremaci q\u00eb tashm\u00eb nderohet n\u00eb rregjimet demokratike. Pasojat po fillojn\u00eb t\u00eb ndihen q\u00eb tani. P\u00ebr t\u00eb dh\u00ebn\u00eb nj\u00eb shembull t\u00eb koh\u00ebve t\u00eb fundit, ligji q\u00eb u shqyrtua k\u00ebt\u00eb vit nga Parlamenti francez parashikon se do t\u00eb konsiderohet krim \u00e7do rezerv\u00eb, hezitim apo modifikim, q\u00eb i b\u00ebhet k\u00ebrkes\u00ebs s\u00eb nj\u00eb subjekti \u2013 subjekt t\u00eb s\u00eb drejt\u00ebs \u2013 i cili gjendet n\u00eb nj\u00eb tranzicion gjinie, si\u00e7 shprehemi sot. U desh nd\u00ebrhyrja e instancave t\u00eb Shkoll\u00ebs frojdiane q\u00eb Asambleja komb\u00ebtare dhe Senati t\u00eb miratojn\u00eb dy amendamente q\u00eb p\u00ebrjashtojn\u00eb nd\u00ebrhyrjen e terapist\u00ebve, me kusht q\u00eb fjal\u00ebt e tyre t\u00eb jen\u00eb t\u00eb kujdesshme, t\u00eb nxitin reflektim dhe t\u00eb mos bien ndesh me dashamir\u00ebsin\u00eb dhe respektin q\u00eb imponohet para asaj q\u00eb e quajta zgjedhje e lir\u00eb e stilit t\u00eb jetes\u00ebs. Madje nj\u00eb politikan francez propozon sot q\u00eb nd\u00ebrrimi i gjinis\u00eb t\u00eb p\u00ebrfshihet n\u00eb Kushtetut\u00eb dhe t\u00eb njihet si nj\u00eb e drejt\u00eb njer\u00ebzore themelore, gj\u00eb q\u00eb deri tani \u00ebsht\u00eb neglizhuar.<\/p>\n\n\n\n N\u00eb k\u00ebto kushte, aforizmi q\u00eb Lakani formuloi n\u00eb 1978 duket se p\u00ebrputhet krejt\u00ebsisht me Zeitgeist<\/em>, shpirtin e koh\u00ebs. Megjithat\u00eb, n\u00ebse ndjekim k\u00ebt\u00eb logjik\u00eb, do t\u00eb kishte qen\u00eb m\u00eb mir\u00eb n\u00ebse do t\u00eb kishte th\u00ebn\u00eb: T\u00eb gjith\u00eb jan\u00eb normal\u00eb<\/em>.<\/p>\n\n\n\n Kur thua T\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur, <\/em>gj\u00eb q\u00eb Lakani n\u00eb tekstin e tij e plot\u00ebson me dmth delirant\u00eb,<\/em> nuk mund t\u00eb mos ndjesh jehon\u00ebn e nj\u00eb k\u00ebrcitjeje. N\u00eb fakt, n\u00ebse ngrejm\u00eb akuz\u00ebn e \u00e7menduris\u00eb apo delirit kjo implikon ende klinik\u00ebn. Duket se kjo v\u00ebrteton fundin e klinik\u00ebs, por n\u00eb terma q\u00eb i p\u00ebrkasin pik\u00ebrisht klinik\u00ebs. Dhe ky nuk \u00ebsht\u00eb paradoksi i vet\u00ebm q\u00eb implikon ky aforiz\u00ebm. K\u00ebshtu, kush thot\u00eb q\u00eb T\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur ?<\/em> Ai q\u00eb e thot\u00eb nuk mund t\u00eb mos jet\u00eb i \u00e7mendur. Pra ajo q\u00eb ai thot\u00eb \u00ebsht\u00eb delir. Si universale, \u00ebsht\u00eb nj\u00eb kopje ekzakte e th\u00ebnies s\u00eb Epimenidit, e v\u00ebn\u00eb n\u00eb numrin nj\u00ebj\u00ebs me nj\u00eb Un\u00eb<\/em>, pra un\u00eb g\u00ebnjej. Ky paradoks i dyfisht\u00eb na b\u00ebn t\u00eb dyshojm\u00eb se aforizmi n\u00eb fjal\u00eb mbart di\u00e7ka m\u00eb shum\u00eb dhe ndoshta di\u00e7ka tjet\u00ebr p\u00ebrve\u00e7 v\u00ebrtetimit t\u00eb t\u00eb ashtuquajturit depatologjizim<\/em>.<\/p>\n\n\n\n E pranoj q\u00eb duke iu p\u00ebrgjigjur k\u00ebtij aforizmi, duke e ndar\u00eb nga konteksti i tij skriptual, duke e ngritur apo ulur n\u00eb cil\u00ebsin\u00eb e nj\u00eb slogani \u2013 o sa efikas ! \u2013 kam favorizuar nj\u00eb keqkuptim q\u00eb duhet korrigjuar n\u00eb momentin kur vendosim ta b\u00ebjm\u00eb at\u00eb tem\u00ebn e kongresit ton\u00eb t\u00eb ardhsh\u00ebm. S\u2019ka gj\u00eb m\u00eb t\u00eb thjesht\u00eb : mjafton ta rikthejm\u00eb n\u00eb kontekstin e shkrimit t\u00eb shkurt\u00ebr nga ku e nxorra \u2013 gj\u00eb q\u00eb do ta b\u00ebj n\u00eb form\u00ebm m\u00eb t\u00eb shkurtuar q\u00eb nevojit misioni i mbylljes s\u00eb k\u00ebtyre Punimeve, detyra ime p\u00ebr sot.<\/p>\n\n\n\n Para se ti hyj k\u00ebsaj pune rikontekstizimi po tregoj, n\u00ebp\u00ebrmjet nj\u00eb daljeje t\u00eb shpejt\u00eb nga tema, se si mund t\u00eb shp\u00ebtohet klinika<\/em> pavar\u00ebsisht gjith\u00eb depatologjizimeve. Mjafton ti referohemi dialektik\u00ebs s\u00eb Shenjt\u00ebris\u00eb s\u00eb tij Dupanloup, e cila i sh\u00ebrbeu qet\u00ebsimit t\u00eb gjakrave t\u00eb atyre q\u00eb, brenda Kish\u00ebs, dol\u00ebn kund\u00ebr d\u00ebnimeve n\u00eb lidhje me liberalizmin, progresin dhe civilizimin modern q\u00eb ishin artikuluar n\u00eb Sillabusin<\/em> e papa Piu t\u00eb IX-t\u00eb. Eveku dinak, z\u00ebdh\u00ebn\u00ebs i krahut liberal, procedon duke dalluar dy nivele : i pari \u00ebsht\u00eb ai q\u00eb ai e quan teza, ku pranohet parimi si absolut ; m\u00eb pas, duke iu qasur nga posht\u00eb, ai shkruan hipotez\u00ebn (n\u00eb kuptimin e asaj q\u00eb gjendet posht\u00eb tez\u00ebs), n\u00eb t\u00eb cil\u00ebn \u00ebsht\u00eb relativja ajo q\u00eb triumfon. Parimi, edhe pse absolut n\u00eb vetvete, hap nj\u00eb hap\u00ebsir\u00eb modifikimesh, disa nga t\u00eb cilat i n\u00ebnshtrohen autoritetit t\u00eb tij, por n\u00eb t\u00eb cilat merren parasysh rrethanat, ajo q\u00eb \u00ebsht\u00eb gj\u00ebja e duhur apo jo, nevoja p\u00ebr operativitet, etj. K\u00ebshtu, absolutja dhe relativja, edhe pse kund\u00ebrshtojn\u00eb nj\u00ebra-tjetr\u00ebn, mund t\u00eb bashk\u00ebekzistojn\u00eb me kusht q\u00eb t\u00eb vendoset midis tyre nj\u00eb hierarki.<\/p>\n\n\n\n Duke e par\u00eb n\u00ebn drit\u00ebn e k\u00ebsaj dialektike, teza jon\u00eb, si absolute, do t\u00eb ishte zhdukja e \u00e7do patologjie dhe barazia post-klinike. Por, p\u00ebr interesin publik dhe p\u00ebr t\u00eb shmangur kaosin, madje shkat\u00ebrrimin q\u00eb do t\u00eb sillte aplikimi qorrazi i parimit absolut, duhet t\u00eb ruajm\u00eb at\u00eb q\u00eb e dallon klinik\u00ebn n\u00eb nivelin e hipotez\u00ebs. Mund t\u00eb thosha q\u00eb kjo do t\u00eb pajtonte k\u00ebndv\u00ebshtrimin e koleg\u00ebve t\u00eb mi Dominique Laurent dhe Fran\u00e7ois Leguil [5] me timin \u2013 tez\u00eb p\u00ebr mua, hipotez\u00eb p\u00ebr ata.<\/p>\n\n\n\n Pas k\u00ebsaj dalje nga tema, v\u00ebrejtja apo korrigjimi im i par\u00eb \u00ebsht\u00eb nga m\u00eb t\u00eb thjesht\u00ebt : do mjaftohesha t\u00eb merrja n\u00eb konsiderat\u00eb fjalin\u00eb q\u00eb vjen pas asaj T\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur, dmth delirant\u00eb<\/em>. Ja kush \u00ebsht\u00eb kjo fjali : Kjo \u00ebsht\u00eb pik\u00ebrisht ajo q\u00eb duket qart\u00eb n\u00eb hapin e par\u00eb drejt m\u00ebsimdh\u00ebnies<\/em> [6]. N\u00eb k\u00ebt\u00eb pik\u00eb kemi depatologjizim, por edhe nj\u00eb ulje, shfron\u00ebzim dhe madje nj\u00eb shkat\u00ebrrim t\u00eb m\u00ebsimdh\u00ebnies \u2013 mund t\u00eb duket e \u00e7uditshme q\u00eb nj\u00eb subjekt, i cili p\u00ebr shum\u00eb koh\u00eb ka g\u00ebzuar pozicionin e m\u00ebsuesit, t\u00eb flas\u00eb p\u00ebr pamund\u00ebsi m\u00ebsimdh\u00ebnieje.<\/p>\n\n\n\n N\u00eb fakt, \u00e7far\u00eb, sipas Lakanit \u2013 Lakanit t\u00eb fundit, Lakanit t\u00eb p\u00ebrtejm\u00eb \u2013 duket e till\u00eb, p\u00ebrve\u00e7 faktit q\u00eb t\u00eb jap\u00ebsh m\u00ebsim \u00ebsht\u00eb nj\u00eb \u00e7menduri, q\u00eb m\u00ebsimdh\u00ebnia \u00ebsht\u00eb delir? K\u00ebshtu, aforizmi n\u00eb fjal\u00eb shkruhet n\u00eb kuadrin e nj\u00eb kritike t\u00eb rrept\u00eb mbi funksionin e m\u00ebsimdh\u00ebnies. Kjo kritik\u00eb e rrept\u00eb \u2013 dhe v\u00ebrtet klinike, do t\u00eb shtoja \u2013 \u00ebsht\u00eb kuadri i aforizmit T\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur<\/em>. Duke kuptuar at\u00eb q\u00eb vijon n\u00eb tekst v\u00ebm\u00eb re q\u00eb, q\u00eb n\u00eb fillim, b\u00ebhet fjal\u00eb p\u00ebr nj\u00eb kritik\u00eb, jo mbi klinik\u00ebn, por mbi gjith\u00eb m\u00ebsimdh\u00ebnien. Mund t\u00eb d\u00ebgjojm\u00eb n\u00eb k\u00ebt\u00eb pik\u00eb sloganin q\u00eb thot\u00eb : Duhet t\u00eb jesh i \u00e7mendur q\u00eb t\u00eb jap\u00ebsh m\u00ebsim, q\u00eb ai q\u00eb jep m\u00ebsim deliron. <\/em>N\u00eb nj\u00eb v\u00ebshtrim t\u00eb par\u00eb, ajo q\u00eb shqet\u00ebson Lakanin duket se \u00ebsht\u00eb struktura e \u00e7do m\u00ebsimdh\u00ebnie.<\/p>\n\n\n\n M\u00ebnyr\u00eb e \u00e7uditshme p\u00ebr t\u00eb mbrojtur Departamentin e psikanaliz\u00ebs \u2013 ekzistenc\u00ebn e t\u00eb cil\u00ebs e ka inkurajuar dhe mb\u00ebshtetur gjithmon\u00eb \u2013 duke zhvler\u00ebsuar m\u00ebsimdh\u00ebnien dhe n\u00eb ve\u00e7anti at\u00eb t\u00eb psikanaliz\u00ebs, nd\u00ebrsa shkruan se ligj\u00ebrimi analitik nuk \u00ebsht\u00eb l\u00ebnd\u00eb m\u00ebsimi. <\/em>E pse nuk na qenka ? Cilat jan\u00eb arsyet q\u00eb sjell Lakani p\u00ebr t\u00eb sulmuar n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb funksionin e m\u00ebsimdh\u00ebnies ?<\/p>\n\n\n\n S\u00eb pari, ligj\u00ebrimi analitik ndryshe nga tre ligj\u00ebrimet e tjera q\u00eb vet\u00eb Lakani ka teorizuar, nuk m\u00ebson asgj\u00eb sepse <\/em>\u2013 thot\u00eb ai \u2013 p\u00ebrjashton dominimin<\/em>. Ai nuk \u00ebsht\u00eb ligj\u00ebrimi i padronit, i cili \u00ebsht\u00eb par excellence ligj\u00ebrimi i dominimit q\u00eb mb\u00ebshtetet mbi sh\u00ebnjuesin-padron t\u00eb padiskutuesh\u00ebm. Ligj\u00ebrimi i padronit na m\u00ebson se \u00e7far\u00eb \u00ebsht\u00eb nj\u00eb dije, pra q\u00eb dija \u00ebsht\u00eb gjithmon\u00eb rob i sh\u00ebnjuesit-padron \u2013 gj\u00eb q\u00eb nuk p\u00ebrg\u00ebnjeshtrohet nga kushtet n\u00eb t\u00eb cilat lindi Universiteti, pak a shum\u00eb n\u00eb koh\u00ebn e mbret\u00ebrimit t\u00eb Charlemagne. Ai nuk \u00ebsht\u00eb as ligj\u00ebrimi universitar q\u00eb vendos n\u00eb pozicion dominues nj\u00eb dije, q\u00eb b\u00ebn t\u00eb mundur dhe madje e ka t\u00eb domosdoshme m\u00ebsimdh\u00ebnien. Ligj\u00ebrimi universitar \u00ebsht\u00eb, par excellence, ligj\u00ebrimi i m\u00ebsimdh\u00ebnies. S\u00eb fundmi kemi ligj\u00ebrimin histerik i cili e b\u00ebn subjektin padron t\u00eb padronit ; ai dominon dominuesin dhe duke b\u00ebr\u00eb k\u00ebt\u00eb ai e v\u00eb at\u00eb n\u00eb pun\u00eb, n\u00eb pun\u00ebn q\u00eb prodhon dije. Ai nuk \u00ebsht\u00eb dija rob i padronit, aq m\u00eb pak dija-padron, ai \u00ebsht\u00eb ligj\u00ebrimi q\u00eb nxit shpikjen e dijes, aq sa Lakani n\u00ebnvizon af\u00ebrsin\u00eb strukturale t\u00eb ligj\u00ebrimit histerik me at\u00eb t\u00eb shkenc\u00ebs.<\/p>\n\n\n\n Ligj\u00ebrimi analitik mban, edhe ai, vendin e dominimit \u2013 lart n\u00eb t\u00eb majt\u00eb, n\u00eb skemat e Lakanit, p\u00ebr ata q\u00eb i njohin. Nd\u00ebrkoh\u00eb, ky vend \u00ebsht\u00eb i z\u00ebn\u00eb nga nj\u00eb element q\u00eb nuk \u00ebsht\u00eb b\u00ebr\u00eb p\u00ebr t\u00eb dominuar, p\u00ebr t\u00eb drejtuar, p\u00ebr t\u00eb n\u00ebnshtruar, por q\u00eb \u00ebsht\u00eb b\u00ebr\u00eb p\u00ebr t\u00eb shkaktuar d\u00ebshir\u00eb : at\u00eb q\u00eb Lakani e quan objekti a<\/em>. Them objekti a<\/em>, shkak i d\u00ebshir\u00ebs, sepse pik\u00ebrisht d\u00ebshira nuk lejon dominim, \u00ebsht\u00eb penges\u00eb ndaj \u00e7do urdh\u00ebrimi, p\u00ebrvidhet dhe \u00ebndet. Ku \u00ebsht\u00eb d\u00ebshira n\u00eb k\u00ebt\u00eb ligj\u00ebrim ? Ajo ndodhet n\u00eb nj\u00eb pozicion vet\u00ebm t\u00eb supozuar \u2013 dhe jo eksplicite si n\u00eb ligj\u00ebrimin universitar. Duke qen\u00eb vet\u00ebm e supozuar, si e till\u00eb sous-pos<\/em>\u00e9 <\/em>[e posht\u00ebvendosur] ajo mb\u00ebshtet instanc\u00ebn e shkakut t\u00eb d\u00ebshir\u00ebs p\u00ebr t\u00eb cil\u00ebn analisti b\u00ebn semblant-in. Dhe k\u00ebtu m\u00ebsimi nuk ekziston, gj\u00eb q\u00eb nuk p\u00ebrjashton q\u00eb n\u00eb ndonj\u00eb rast edhe t\u00eb mund t\u00eb m\u00ebsojm\u00eb, pa rregulla, pa koherenc\u00eb, as sisteme \u2013 nj\u00eb dije q\u00eb lidhet me takime rast\u00ebsore, pa ligje. E pra, ligj\u00ebrimi analitik nuk dominon. Ve\u00e7an\u00ebrisht ai nuk dominon subjektin e tij \u2013 k\u00ebt\u00eb mund ta kuptoni si t\u00eb doni.<\/p>\n\n\n\n Ja arsyeja e dyt\u00eb q\u00eb sjell Lakani p\u00ebr ti refuzuar ligj\u00ebrimit analitik cil\u00ebsin\u00eb e t\u00eb q\u00ebnit l\u00ebnd\u00eb m\u00ebsimdh\u00ebnieje : S\u2019ka asgj\u00eb universale. <\/em>N\u00eb fakt, ai nuk \u00ebsht\u00eb p\u00ebr t\u00eb gjith\u00eb<\/em>. Ai \u00ebsht\u00eb, n\u00ebse mund t\u00eb shprehem k\u00ebshtu, \u00ebsht\u00eb p\u00ebr nj\u00eb t\u00eb vet\u00ebm, p\u00ebr Nj\u00eb-m\u00eb-vete<\/em> (l\u2019Un-tout-seul)<\/em>. \u00cbsht\u00eb vet\u00ebm p\u00ebr at\u00eb tek i cili interpretimi i b\u00ebn vend dijes, nj\u00eb dije q\u00eb avullon sapo pretendojm\u00eb ta universalizojm\u00eb, ta b\u00ebjm\u00eb t\u00eb vlefshme p\u00ebr t\u00eb gjith\u00eb. Mjafton t\u00eb provojm\u00eb ti shpjegojm\u00eb nj\u00eb publiku t\u00eb gjer\u00eb efektin sensacional t\u00eb nj\u00eb interpretimi : ajo q\u00eb zbulojm\u00eb \u00ebsht\u00eb thjesht karakteri i zakonsh\u00ebm, n\u00eb mos i diskutuesh\u00ebm i tij.<\/p>\n\n\n\n Po b\u00ebj k\u00ebtu nj\u00eb nuancim. Lakani nuk thot\u00eb q\u00eb psikanaliza nuk mund t\u00eb jet\u00eb l\u00ebnd\u00eb m\u00ebsimi, por q\u00eb ligj\u00ebrimi analitik nuk mund t\u00eb jet\u00eb, pra grosso modo<\/em> praktika e psikanaliz\u00ebs. Nga ana tjet\u00ebr kemi teorit\u00eb e psikanaliz\u00ebs, historin\u00eb e saj dhe debatet q\u00eb ajo ndezi dhe q\u00eb jan\u00eb mbyllur tashm\u00eb. T\u00eb kuptohemi, kjo ndarje, ky ve\u00e7im mes praktik\u00ebs dhe teoris\u00eb s\u00eb psikanaliz\u00ebs nuk p\u00ebrkthehet si mohim i Departamentit t\u00eb psikanaliz\u00ebs, apo i pranis\u00eb s\u00eb psikanaliz\u00ebs n\u00eb Universitet. P\u00ebrkund\u00ebrazi, ky kufizim hap nj\u00eb rrug\u00eb : praktika e psikanaliz\u00ebs nuk m\u00ebsohet ; e shumta ajo mund t\u00eb mbikqyret me raste, \u00e7do her\u00eb p\u00ebr nj\u00eb rast t\u00eb ve\u00e7ant\u00eb, i cili nuk ngrihet n\u00eb nivelin e universales, por q\u00eb n\u00ebse denjojm\u00eb ta b\u00ebjm\u00eb mund ta ngrejm\u00eb n\u00eb dinjitetin e paradigm\u00ebs.<\/p>\n\n\n\n Pra Lakani u k\u00ebrkon nx\u00ebn\u00ebsve t\u00eb tij t\u00eb b\u00ebjn\u00eb kujdes. Dijeni mir\u00eb q\u00eb asgj\u00eb nga ato q\u00eb ju do t\u00eb m\u00ebsoni mbi psikanaliz\u00ebn n\u00eb universitet nuk do t\u2019ju lejoj\u00eb, ju, t\u00eb b\u00ebni ekonomin\u00eb e nj\u00eb psikanalize. Do t\u2019ju duhet, ashtu si\u00e7 tregohet n\u00eb hyrjen e Shkrimeve <\/em>[\u00c9crits], t\u00eb vendosni di\u00e7ka nga vetja<\/em> [7], t\u00eb paguani nga personi q\u00eb jeni dhe kjo duke u nisur nga \u00e7do pozicion tjet\u00ebr p\u00ebrve\u00e7 atij t\u00eb nj\u00eb nx\u00ebn\u00ebsi, dmth nga pozicioni i nj\u00eb t\u00eb analizuari.<\/p>\n\n\n\n Po e orientoj vazhdimin e ligj\u00ebrimit tim t\u00eb mbylljes, i cili duket se \u00ebsht\u00eb m\u00eb shum\u00eb nj\u00eb hapje, duke u kapur pas k\u00ebtij teksti t\u00eb Lakanit dhe s\u00eb pari pas fjalis\u00eb q\u00eb kam vendosur n\u00eb kopertin\u00ebn e k\u00ebtyre shkrimeve t\u00eb shkurtra t\u00eb koleksionit me titull \u00ab Paradokse \u00bb. Paragrafi i dyt\u00eb fillon me paradoksin e tret\u00eb t\u00eb k\u00ebtij teksti : Si mund t\u00eb arrijm\u00eb t\u00eb japim m\u00ebsim di\u00e7ka q\u00eb nuk mund t\u00eb jepet ?<\/em><\/p>\n\n\n\n Nuk \u00ebsht\u00eb hera e par\u00eb q\u00eb Lakani e shnd\u00ebrron nj\u00eb t\u00eb pamundur n\u00eb reale. Le t\u00eb themi se ai kalon k\u00ebtu nga e pamundura tek e nevojshmja. Por si mund t\u00eb jap\u00ebsh m\u00ebsim di\u00e7ka q\u00eb nuk mundet ? N\u00eb fakt, n\u00ebse t\u00eb jap\u00ebsh m\u00ebsim \u00ebsht\u00eb e pamundur \u00ebsht\u00eb, po ashtu, e nevojshme. Duhet dalluar s\u00eb pari, m\u00ebsimdh\u00ebnia nga m\u00ebsimdh\u00ebnia, pra n\u00ebse i referohemi Bertrand Russell, duhen s<\/em>htres\u00ebzuar<\/em> <\/em>t\u00eb dy termat. Kemi m\u00ebsimdh\u00ebnien marr\u00eb nga ana e t\u00eb pamundur\u00ebs dhe m\u00ebsimdh\u00ebnien nga ana e t\u00eb nevojshmes. T\u00eb kalosh nga nj\u00ebra tek tjetra \u00ebsht\u00eb, sigurisht, problematike.<\/p>\n\n\n\n Ky kalim nuk \u00ebsht\u00eb p\u00ebr t\u00eb gjith\u00eb. Lakani l\u00eb t\u00eb kuptohet se ai nuk u p\u00ebrket t\u00eb gjith\u00ebve, por vet\u00ebm nj\u00ebrit<\/em>, Frojdit. K\u00ebt\u00eb e shjegon fjalia q\u00eb pason : \u00cb<\/em>sht\u00eb rruga ku eci Frojdi. <\/em>Kemi t\u00eb b\u00ebjm\u00eb k\u00ebtu me nj\u00eb privilegj : Frojdi, i pari dhe p\u00ebr shum\u00eb koh\u00eb, pati p\u00ebr detyr\u00eb m\u00ebsimdh\u00ebnien e asaj q\u00eb nuk mund t\u00eb m\u00ebsohej, praktik\u00ebn e psikanaliz\u00ebs. Dhe e b\u00ebri k\u00ebt\u00eb duke e paguar mbi veten. N\u00eb Traumdeutung<\/em>, ai sjell shum\u00eb nga \u00ebndrrat e tij dhe nuk smbrapset deri n\u00eb shterrimin e formacioneve t\u00eb t\u00eb pavet\u00ebdijshmes s\u00eb tij p\u00ebr ta b\u00ebr\u00eb psikanaliz\u00ebn t\u00eb ecte para. Por ajo q\u00eb vlen p\u00ebr t\u00eb, nuk vlen p\u00ebr t\u00eb gjith\u00eb.<\/p>\n\n\n\n Un\u00eb do t\u00eb thoja q\u00eb vlen po ashtu p\u00ebr Lakanin. Nuk \u00ebsht\u00eb e mundur q\u00eb ai t\u00eb mos ket\u00eb menduar p\u00ebr veten. Nd\u00ebrkoh\u00eb, nuk \u00ebsht\u00eb q\u00eb e thot\u00eb k\u00ebt\u00eb. Ndoshta \u00ebsht\u00eb i vetmi rast kur ai tregon modestin\u00eb e tij, t\u00eb cil\u00ebn nuk e kishte v\u00ebrtet zakon. Duke q\u00ebn\u00eb se Lakani ishte nj\u00eb reformator i praktik\u00ebs analitike, kjo vlen edhe p\u00ebr t\u00eb, pavar\u00ebsisht se ai \u00ebsht\u00eb mbrojtur duke th\u00ebn\u00eb se trajtat nga t\u00eb cilat dallohet praktika e tij vlejn\u00eb vet\u00ebm p\u00ebr t\u00eb. E imitojm\u00eb apo jo, kjo \u00ebsht\u00eb p\u00ebrgjegj\u00ebsi e secilit. Gjithsesi, t\u00eb pakt\u00ebn n\u00eb nj\u00eb rast, ai b\u00ebri doktrin\u00eb koh\u00ebzgjatjen e ndryshme t\u00eb seancave, por jo at\u00eb t\u00eb seancave t\u00eb shkurtra. N\u00eb k\u00ebt\u00eb pik\u00eb ka shum\u00eb p\u00ebr t\u00eb th\u00ebn\u00eb, por nuk do ta b\u00ebj tani sepse do t\u00eb dal tek fjalia q\u00eb vjen m\u00eb pas, atje ku shfaqet aforizmi yn\u00eb.<\/p>\n\n\n\n Ja ku jemi : Frojdi konsideronte q\u00eb e gjitha \u00ebsht\u00eb ve\u00e7 \u00ebnd\u00ebrr dhe q\u00eb t\u00eb gjith\u00eb (n\u00ebse mund t\u00eb p\u00ebrdorim nj\u00eb shprehje t\u00eb till\u00eb)<\/em> \u2013 n\u00eb fakt, \u00ebsht\u00eb universale, pavar\u00ebsisht asaj q\u00eb ai afirmon m\u00eb p\u00ebrpara \u2013 t\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur, pra delirant\u00eb.<\/em> Tezat q\u00eb jan\u00eb p\u00ebrq\u00ebndruar n\u00eb k\u00ebt\u00eb fjali i p\u00ebrkasin n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb \u00ebndrr\u00ebs, \u00e7menduris\u00eb dhe delirit. Ato duhet t\u00eb shqyrtohen. Duhet pasur parasysh q\u00eb Lakani ia atribuoi ato Frojdit. P\u00ebr k\u00ebt\u00eb arsye do t\u00eb g\u00ebrmoj n\u00eb vepr\u00ebn e Frojdit p\u00ebr t\u00eb ndri\u00e7uar k\u00ebt\u00eb fjali, ku \u00ebsht\u00eb n\u00eb loj\u00eb gjith\u00eb metapsikologjia dhe gjith\u00eb klinika.<\/p>\n\n\n\n Vini re q\u00eb tek Lakani nuk \u00ebsht\u00eb q\u00eb vet\u00ebm seancat jan\u00eb t\u00eb shkurtra, apo tejet t\u00eb shkurtra. Shkrimet e tij jan\u00eb gjithmon\u00eb n\u00ebn tension, nj\u00eb tension q\u00eb trondit gjat\u00eb gjith\u00eb koh\u00ebs \u2013 sa m\u00eb shum\u00eb q\u00eb ai sillet rrotull, asocion, endet lart e posht\u00eb, aq m\u00eb shum\u00eb ligj\u00ebrimi i tij tkurret papritur p\u00ebr t\u00eb l\u00ebshuar nj\u00eb shigjet\u00eb t\u00eb pam\u00ebshirshme q\u00eb flak\u00ebron. \u00cbsht\u00eb ajo q\u00eb ndodh edhe me k\u00ebt\u00eb fjali \u2013 vet\u00ebm se n\u00eb k\u00ebt\u00eb shkrim t\u00eb shkurt\u00ebr gjith\u00e7ka \u00ebsht\u00eb fine, e zhveshur, e reduktuar deri n\u00eb kock\u00eb.<\/p>\n\n\n\n Le t\u00eb fillojm\u00eb me shprehjen e gjitha \u00ebsht\u00eb ve\u00e7 \u00ebnd\u00ebrr. <\/em>Fjali q\u00eb t\u00eb l\u00eb pa frym\u00eb. Pyesim veten n\u00ebse e ka shkruar v\u00ebrtet Lakani k\u00ebt\u00eb, pasi n\u00eb nj\u00eb seminar ai i referohet titullit t\u00eb njohur t\u00eb Calder\u00f3n, Jeta \u00ebsht\u00eb ve\u00e7 \u00ebnd\u00ebrrim<\/em>, p\u00ebr t\u00eb mohuar tez\u00ebn q\u00eb ky titull sjell dhe p\u00ebr ta zhvler\u00ebsuar at\u00eb n\u00eb lidhje me ligj\u00ebrimin analitik. N\u00ebse e gjitha \u00ebsht\u00eb ve\u00e7 \u00ebnd\u00ebrr, \u00e7\u2019\u00ebsht\u00eb realja<\/em> ? Mos duhet n\u00eb fakt t\u00eb themi q\u00eb : asgj\u00eb nuk \u00ebsht\u00eb reale<\/em> (reale sipas kuptimit t\u00eb Lakanit) ? Mos \u00ebsht\u00eb realja vet\u00ebm iluzion, fiksion, madje delir ? N\u00eb fund t\u00eb fundit, pse jo ?<\/p>\n\n\n\n K\u00ebtu po evokojm\u00eb fjal\u00eb t\u00eb Lakanit q\u00eb gjithmon\u00eb jan\u00eb konsideruar enigmatike. N\u00eb m\u00ebsimin e par\u00eb t\u00eb botimit francez t\u00eb Seminarit Le Sinthome<\/em> [Sintoma], Lakani v\u00eb theksin mbi homogjenitetin e imagjinares dhe rales, q\u00eb ai pretendon se mb\u00ebshtetet n\u00eb struktur\u00ebn binare t\u00eb numrit, para se ti referohet teoris\u00eb s\u00eb Cantor \u2013 t\u00eb cil\u00ebn e gjejm\u00eb ve\u00e7 t\u00eb tjerash n\u00eb vazhdim t\u00eb k\u00ebtij teksti t\u00eb cilit po i analizoj p\u00ebrmbajtjen. Sigurisht q\u00eb \u00ebsht\u00eb homogjene kur e shprehim n\u00eb form\u00ebn e gjitha \u00ebsht\u00eb ve\u00e7 \u00ebnd\u00ebrr. <\/em>Homogjeniteti imagjinare \u2013 reale plot\u00ebsohet nga v\u00ebrejtja q\u00eb simboli e kap\u00ebrcen imagjinaren <\/em>[8]. Duket sikur, duke pasur parasysh matematik\u00ebn q\u00eb ai evokon ve\u00e7an\u00ebrisht teorin\u00eb e bashk\u00ebsive, realja dhe po ashtu simbolikja absorbohen nga imagjinarja.<\/p>\n\n\n\n A nuk mjafton kjo p\u00ebr ta konsideruar plot\u00ebsisht t\u00eb bazuar pohimin q\u00eb e gjitha \u00ebsht\u00eb ve\u00e7 \u00ebnd\u00ebrr<\/em> ? Kjo supremaci e imagjinares \u00ebsht\u00eb kushti sine qua non<\/em> [i domosdosh\u00ebm] p\u00ebr ti lejuar vetes t\u00eb themi q\u00eb e gjitha \u00ebsht\u00eb ve\u00e7 \u00ebnd\u00ebrr.<\/em> Lakani i filloi ato q\u00eb duhen quajtur m\u00ebsimet e tij duke v\u00ebn\u00eb theksin n\u00eb predominanc\u00ebn e imagjinares, si tek \u00ab Stadi i pasqyr\u00ebs \u2026 \u00bb p\u00ebr shembull. A nuk \u00ebsht\u00eb ndoshta imagjinarja ajo q\u00eb Lakani p\u00ebrpiqet t\u00eb promovoj\u00eb n\u00eb fund t\u00eb trajektores s\u00eb ligj\u00ebrimit t\u00eb tij ? Kjo nuk do ta linte t\u00eb pak\u00ebnaqur nj\u00eb shpirt t\u00eb cilit i p\u00eblqen q\u00eb ligj\u00ebrimi t\u00eb mblidhet rreth vetes. Gjithsesi po e l\u00eb k\u00ebt\u00eb tem\u00eb pezull, duke p\u00ebrdorur stilin pyet\u00ebs dhe m\u00ebnyr\u00ebn kushtore.<\/p>\n\n\n\n Duke ndjekur k\u00ebt\u00eb fill, gjejm\u00eb, n\u00eb tekstin e m\u00ebsimit t\u00eb IX-t\u00eb tek i nj\u00ebjti Seminar, nj\u00eb shprehje t\u00eb dyt\u00eb t\u00eb Lakanit. Vet\u00eb ai zbulon k\u00ebtu nj\u00eb devijim nga Frojdi. Dhe ai thot\u00eb n\u00eb fakt : instanca e dijes q\u00eb Frojdi rinovon n\u00eb form\u00ebn e t\u00eb pavet\u00ebdijshmes, nuk supozon detyrimisht realen q\u00eb un\u00eb p\u00ebrdor<\/em> [9]. Nga ky pohim un\u00eb ve\u00e7oj faktin q\u00eb, sipas Lakanit, teoria frojdiane e t\u00eb pavet\u00ebdijshmes nuk supozon realen dhe se ajo mund t\u00eb mbahet n\u00eb k\u00ebmb\u00eb pa realen.<\/p>\n\n\n\n Realja me nj\u00eb funksion n\u00eb ligj\u00ebrimin analitik \u00ebsht\u00eb shpikja e tij, ajo \u00ebsht\u00eb \u2013 tregon Lakani \u2013 reagimi i tij ndaj artikulimit frojdian t\u00eb t\u00eb pavet\u00ebdijshmes<\/em> : dhe ai reagon duke shpikur realen. Lakani shkon deri atje sa e redukton realen thjesht n\u00eb nj\u00eb p\u00ebrgjigje simptomatike <\/em>t\u00eb tij\u00ebn [10] ndaj t\u00eb pavet\u00ebdijshmes frojdiane. N\u00eb nj\u00eb far\u00eb m\u00ebnyre kjo \u00ebsht\u00eb ti heq\u00ebsh k\u00ebtij termi \u00e7do pretendim universalizimi dhe ta reduktosh n\u00eb simptom\u00ebn e nj\u00eb-t\u00eb-vetmi. K\u00ebtu ka ende shum\u00eb p\u00ebr t\u00eb th\u00ebn\u00eb, por po e l\u00eb me kaq.<\/p>\n\n\n\n Le t\u00eb kthehemi tek ideja q\u00eb teoria e Frojdit nuk supozon realen. Po, pa dyshim, por ajo artikulon faktin q\u00eb di\u00e7ka ndodh, gj\u00eb q\u00eb i lejon subjektit t\u00eb b\u00ebj\u00eb dallimin \u2013 ta themi k\u00ebshtu, pa hyr\u00eb n\u00eb detaje \u2013 mes \u00ebndrr\u00ebs apo halu\u00e7inacionit nga nj\u00ebra an\u00eb dhe realitetit nga ana tjet\u00ebr.<\/p>\n\n\n\n Frojdi \u00ebsht\u00eb luhatur shum\u00eb mbi statutin e k\u00ebtij aparati, t\u00eb k\u00ebtij dispozitivi q\u00eb ai e quan Realit\u00e4tspr\u00fcfung<\/em>, sprova e realitetit, si\u00e7 e kemi p\u00ebrkthyer. T\u00eb mb\u00ebshtes\u00ebsh pohimin se asgj\u00eb nuk \u00ebsht\u00eb tjet\u00ebr ve\u00e7 \u00ebnd\u00ebrr,<\/em> si\u00e7 b\u00ebn Lakani, do t\u00eb thot\u00eb, n\u00eb nj\u00eb far\u00eb m\u00ebnyre, t\u00eb neglizhosh sprov\u00ebn e realitetit, ti amputosh teoris\u00eb frojdiane nj\u00eb term q\u00eb duket thelb\u00ebsor dhe q\u00eb konsiderohet si i till\u00eb prej psikanalist\u00ebve.<\/p>\n\n\n\n \u00c7far\u00eb paturp\u00ebsie t\u00eb zhb\u00ebsh sprov\u00ebn e realitetit dhe p\u00ebr m\u00eb tep\u00ebr t\u2019ia vesh\u00ebsh k\u00ebt\u00eb Frojdit ! Nd\u00ebrkoh\u00eb, teoria frojdiane nuk \u00ebsht\u00eb aq e err\u00ebt sa t\u00eb mos dallojm\u00eb at\u00eb q\u00eb \u00ebsht\u00eb ruajtur nga vepra e tij, nga ajo q\u00eb \u00ebsht\u00eb l\u00ebn\u00eb m\u00ebnjan\u00eb. Ka vend p\u00ebr zgjedhje n\u00eb vepr\u00ebn e Frojdit \u2013 e cila nuk \u00ebsht\u00eb kopshti francez q\u00eb mbolli Lakani, por nj\u00eb xhung\u00ebl e v\u00ebrtet\u00eb. Lakani zgjedh t\u00eb v\u00ebr\u00eb n\u00eb dukje tek Frojdi at\u00eb q\u00eb relativizon, madje b\u00ebn iluzive, vet\u00eb nocionin e sprov\u00ebs s\u00eb realitetit. Kjo \u00ebsht\u00eb nj\u00eb \u00e7\u00ebshtje pasionante p\u00ebr nj\u00eb analist dhe do ti qasem k\u00ebtu ve\u00e7se shkurtimisht.<\/p>\n\n\n\n P\u00ebr k\u00ebt\u00eb arsye do ti drejtohem menj\u00ebher\u00eb tekstit t\u00eb shkurt\u00ebr dhe magjistral t\u00eb Frojdit me titull \u00ab Formulime mbi dy parimet e funksionimit psikik \u00bb \u2013 ose mendor, varet nga p\u00ebrkthimi \u2013 t\u00eb 1911, duke l\u00ebn\u00eb m\u00ebnjan\u00eb dy tekste t\u00eb tjera pararend\u00ebse. I pari gjendet n\u00eb \u00ab Projekt p\u00ebr nj\u00eb psikologji shkencore \u00bb i 1895, i dyti n\u00eb kapitullin e famsh\u00ebm VII t\u00eb Traumdeutung<\/em>. Po l\u00eb m\u00ebnjan\u00eb, po ashtu, tekstin e hartuar tre vite m\u00eb von\u00eb mbi metapsikologjin\u00eb e \u00ebndrrave n\u00eb t\u00eb cilin ai shprehet \u2013 p\u00ebr her\u00eb t\u00eb par\u00eb, besoj, si\u00e7 d\u00ebshmon James Strachey, p\u00ebrkthyesi i admiruesh\u00ebm i gjith\u00eb vepr\u00ebs s\u00eb Frojdit n\u00eb anglisht \u2013 q\u00eb uni \u00ebsht\u00eb selia e sprov\u00ebs s\u00eb realitetit (ai e thot\u00eb k\u00ebt\u00eb dhe n\u00eb shkrimin e tij mbi Verneinung<\/em>). Termin sprov\u00eb e realitetit <\/em>Frojdi e p\u00ebrmend p\u00ebr her\u00eb t\u00eb par\u00eb tek \u00ab Formulime mbi dy parimet \u2026 \u00bb, por ai v\u00ebren n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb q\u00eb proceset e pavet\u00ebdijshme nuk duan t\u2019ia din\u00eb shum\u00eb p\u00ebr sprov\u00ebn e realitetit dhe se nuk influencohen nga veprimi i saj.<\/p>\n\n\n\n S\u00eb pari ky tekst synon t\u00eb artikuloj\u00eb marr\u00ebdh\u00ebnien midis parimit t\u00eb k\u00ebnaq\u00ebsis\u00eb dhe atij t\u00eb realitetit. Do t\u00eb ndalojm\u00eb n\u00eb tez\u00ebn e Frojdit sipas s\u00eb cil\u00ebs ngjarja vendimtare n\u00eb zhvillimin psikik \u00ebsht\u00eb Einsetzung<\/em>, instalimi i parimit t\u00eb realitetit, i cili p\u00ebrb\u00ebn nj\u00eb progres t\u00eb nj\u00eb r\u00ebnd\u00ebsie t\u00eb madhe : parimi i realitetit z\u00ebvend\u00ebson at\u00eb q\u00eb ishte e k\u00ebndshme, at\u00eb q\u00eb k\u00ebrkohej n\u00eb perandorin\u00eb e parimit t\u00eb k\u00ebnaq\u00ebsis\u00eb, nj\u00eb Lustgewinn<\/em>, nj\u00eb p\u00ebrftim k\u00ebnaq\u00ebsie, nj\u00eb mbi-\u00ebndje. Kemi k\u00ebnaq\u00ebsin\u00eb t\u00eb gjejm\u00eb n\u00eb psikanaliz\u00eb nj\u00eb nga skemat m\u00eb tradicionale, sipas s\u00eb cil\u00ebs rritja dhe pjekuria implikojn\u00eb heqjen dor\u00eb nga k\u00ebnaq\u00ebsia p\u00ebr tu p\u00ebrballur me realitetin e v\u00ebshtir\u00eb. Boll me shakara ! Gjithsesi, si\u00e7 e vura m\u00eb par\u00eb n\u00eb dukje, e pavet\u00ebdijshmja nuk e njeh sprov\u00ebn e realitetit.<\/p>\n\n\n\n K\u00ebsaj i shtohet nj\u00eb v\u00ebrejtje e r\u00ebnd\u00ebsishme e Frojdit e cila nuancon, madje e kund\u00ebrshton iden\u00eb e nj\u00eb z\u00ebvend\u00ebsimi t\u00eb past\u00ebr dhe t\u00eb thjesht\u00eb t\u00eb parimit t\u00eb par\u00eb me t\u00eb dytin. Frojdi vet\u00eb e zbut at\u00eb q\u00eb thot\u00eb : do t\u00eb isht\u00eb gabim po t\u00eb mendonim se z\u00ebvend\u00ebsimi i parimit t\u00eb k\u00ebnaq\u00ebsis\u00eb me at\u00eb t\u00eb realitetit implikon depozitimin, rr\u00ebzimin, shfron\u00ebsimin (Absetzung <\/em>n\u00eb gjermanisht). Efektivisht<\/em> \u2013 termi me t\u00eb cilin p\u00ebrkthej fjal\u00ebn Wirklichkeit<\/em> \u2013, z\u00ebvend\u00ebsimi i parimit t\u00eb k\u00ebnaq\u00ebsis\u00eb me parimin e realitetit b\u00ebn t\u00eb mundur, <\/em>thot\u00eb Frojdi, nj\u00eb ruajtje m\u00eb t\u00eb mir\u00eb t\u00eb parimit t\u00eb k\u00ebnaq\u00ebsis\u00eb<\/em>.<\/p>\n\n\n\n E th\u00ebn\u00eb ndryshe dhe p\u00ebr t\u00eb parodizuar nj\u00eb shprehje t\u00eb famshme t\u00eb Clausewitz, z\u00ebvend\u00ebsimi lejon p\u00ebrndjekjen e parimit t\u00eb k\u00ebnaq\u00ebsis\u00eb n\u00ebp\u00ebrmjet parimit t\u00eb realitetit. Ajo q\u00eb synohet t\u00eb arrihet n\u00ebp\u00ebrmjet parimit t\u00eb k\u00ebnaq\u00ebsis\u00eb \u00ebsht\u00eb gjithmon\u00eb Lustgewinn<\/em>, sipas termit q\u00eb p\u00ebrdor her\u00eb pas here Frojdi dhe q\u00eb ne do ta p\u00ebrkthenim me k\u00ebt\u00eb shprehje t\u00eb Lakanit : mbi-\u00ebndje. Dhe duke rimarr\u00eb edhe k\u00ebsaj here nj\u00eb formul\u00eb t\u00eb Lakanit, kjo mbi-\u00ebndje duket se \u00ebsht\u00eb e pamundur p\u00ebr tu negativizuar<\/em> nga parimi i realitetit.<\/p>\n\n\n\n Shkurtimisht, n\u00ebse zgjedhim t\u00eb privilegjojm\u00eb k\u00ebt\u00eb perspektiv\u00eb, dhe t\u00eb ashtuquajtur\u00ebn sprov\u00eb t\u00eb realitetit, do tregonim se n\u00eb \u00e7\u2019pik\u00eb gj\u00ebndja e \u00ebnd\u00ebrruesit \u00ebsht\u00eb e pakthyeshme dhe q\u00eb zgjimi \u00ebsht\u00eb thjesht nj\u00eb iluzion. T\u00eb zgjohesh do t\u00eb thot\u00eb t\u00eb vazhdosh t\u00eb \u00ebnd\u00ebrrosh me sy hapur. Dhe n\u00eb k\u00ebt\u00eb kuptim gjith\u00e7ka \u00ebsht\u00eb ve\u00e7 \u00ebnd\u00ebrr<\/em>. Deliri, p\u00ebr Frojdin, i p\u00ebrket t\u00eb nj\u00ebjt\u00ebs klas\u00eb fenomenesh me \u00ebndrr\u00ebn. K\u00ebt\u00eb ai e thot\u00eb n\u00eb parath\u00ebnien e botimit t\u00eb par\u00eb t\u00eb Traumdeutung<\/em> : \u00ebndrra \u00ebsht\u00eb elementi i par\u00eb i nj\u00eb klase fenomenesh psikike anormale, ku element\u00ebt e tjer\u00eb jan\u00eb fobit\u00eb histerike, obsesionet dhe deliret<\/em> \u2013 duhet kuptuar nd\u00ebrkoh\u00eb se pse ai i vendos fobit\u00eb histerike dhe obsesionet n\u00eb t\u00eb nj\u00ebjtin kapitull ; mbi k\u00ebt\u00eb nuk kam reflektuar ende.<\/p>\n\n\n\n Plus k\u00ebsaj, n\u00eb kapitullin e Traumdeutung<\/em> t\u00eb titulluar \u00ab Marr\u00ebdh\u00ebniet mes \u00ebndrr\u00ebs dhe s\u00ebmundjeve mendore \u00bb, Frojdi trajton n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb \u00ebndrr\u00ebn dhe \u00e7mendurin\u00eb. N\u00eb mb\u00ebshtetje t\u00eb tez\u00ebs s\u00eb tij ai citon filozof\u00eb \u2013 dhe si\u00e7 mund ta dini ai nuk e ka p\u00ebr zakon k\u00ebt\u00eb. Duhet pranuar q\u00eb filozof\u00ebt shfaqen shum\u00eb rall\u00eb n\u00eb tekstet e tij. E pra, k\u00ebtu ai citon Kantin : I \u00e7menduri \u00ebsht\u00eb ai q\u00eb \u00ebnd\u00ebrron nd\u00ebrsa \u00ebsht\u00eb zgjuar<\/em> \u2013 dhe kjo \u00ebsht\u00eb v\u00ebrtet nj\u00eb tez\u00eb frojdiane \u2013 ; m\u00eb pas citon Shopenhaurin kur thot\u00eb q\u00eb \u00ebndrra \u00ebsht\u00eb vet\u00ebm nj\u00eb \u00e7menduri e shkurt\u00ebr dhe \u00e7menduria nj\u00eb \u00ebnd\u00ebrr e zgjatur.<\/p>\n\n\n\n Mos duhet t\u00eb b\u00ebjm\u00eb nj\u00eb dallim t\u00eb qart\u00eb mes \u00ebndrr\u00ebs si fenomen universal dhe \u00e7menduris\u00eb q\u00eb kap vet\u00ebm disa ? Sipas shumic\u00ebs, duhet ti dallojm\u00eb nj\u00ebr\u00ebn nga tjetra, nuk duhet ti futim n\u00eb t\u00eb nj\u00ebjt\u00ebn klas\u00eb. Por, n\u00ebse i referohemi orientimit t\u00eb Cl\u00e9rambault, t\u00eb cil\u00ebn e evokoi dje Fran\u00e7ois Leguil, \u00ebsht\u00eb tipike e psikanaliz\u00ebs q\u00eb t\u00eb v\u00ebrej\u00eb mes t\u00eb dyjave vet\u00ebm ndryshimet cil\u00ebsore dhe jo ndryshimet q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb me natyr\u00ebn e tyre. \u00cbsht\u00eb tipike e psikanaliz\u00ebs q\u00eb ti vendos\u00eb k\u00ebto fenomene n\u00eb vazhdim\u00ebsi, nd\u00ebrkoh\u00eb q\u00eb u takon mbrojt\u00ebsve t\u00eb realitetit t\u00eb p\u00ebrbashk\u00ebt t\u00eb b\u00ebjn\u00eb dallimin dhe t\u00eb p\u00ebrcaktojn\u00eb vij\u00ebn e pakap\u00ebrcyeshme midis normales dhe patologjikes.<\/p>\n\n\n\n Pavar\u00ebsisht kalimeve t\u00eb shpejta q\u00eb mu desh t\u00eb b\u00ebj p\u00ebr t\u00eb mos e zgjatur shum\u00eb k\u00ebt\u00eb ligj\u00ebrim mbylljeje, besoj se kam propozuar nj\u00eb orientim t\u00eb qart\u00eb p\u00ebr punimet q\u00eb do t\u00eb paraqiten, pas dy vitesh, n\u00eb kongresin ton\u00eb t\u00eb ardhsh\u00ebm.<\/p>\n\n\n\n _________________________________________________________________________________________<\/p>\n\n\n\n * Ligj\u00ebrimi i mbylljes s\u00eb Punimeve t\u00eb Gjera virtuale nd\u00ebrkomb\u00ebtare t\u00eb ShBP Gruaja nuk ekziston, <\/em>mbajtur n\u00eb 3 prill 2022, n\u00eb Maison de la mutualit\u00e9 n\u00eb Paris dhe n\u00eb videokonferenc\u00eb.<\/p>\n\n\n\n Version i pregatitur nga Pascale Fari dhe \u00c8ve Miller-Rose me Romain Aub\u00e9 dhe Herv\u00e9 Damase si dhe me kontributin e Ariane Ducharme, Jean-Claude Encalado, Nathalie Georges & C\u00e9cile Wojnarowski. Teksti nuk \u00ebsht\u00eb rilexuar nga autori dhe \u00ebsht\u00eb publikuar me autorizimin e tij. Nj\u00eb botim i par\u00eb i tij \u00ebsht\u00eb b\u00ebr\u00eb n\u00eb revist\u00ebn La Cause du d\u00e9sir<\/em>, nr. <\/sup>112, n\u00ebntor 2022, f. 48-57.<\/p>\n\n\n\n 1. Lacan J., \u00ab Lakani p\u00ebr Vincennes ! \u00bb, Ornicar ?<\/em>, nr. 17 \/ 18, pranver\u00eb 1979, f. 278.<\/p>\n\n\n\n 2. Idem<\/em>.<\/p>\n\n\n\n 3. Lacan J., \u00ab Agresiviteti n\u00eb psikanaliz\u00eb \u00bb, \u00c9crits<\/em>, Paris, Seuil, 1966, f. 124.<\/p>\n\n\n\n 4. Kjo formul\u00eb, q\u00eb tregon vendin e t\u00eb \u00ab drejt\u00ebs \u00bb n\u00eb epok\u00ebn ton\u00eb, \u00ebsht\u00eb e kund\u00ebrta e asaj q\u00eb ka propozuar J.-A. Miller p\u00ebr t\u00eb specifikuar orientimin e dh\u00ebn\u00eb nga Lakani : I shtr\u00ebmb\u00ebri fiton mbi t\u00eb drejtin<\/em> (Miller J.-A., \u00ab V\u00ebrejtje n\u00eb vrim\u00eb t\u00eb gjilp\u00ebr\u00ebs \u00bb, in <\/em>Lacan J., Seminari<\/em>, libri XXIII, Le Sinthome<\/em>, Paris, Seuil, 2005, f. 209).<\/p>\n\n\n\n 5. Cf. Laurent D., \u00ab Le pousse-\u00e0-la-femme<\/em> : nga struktura tek logjika \u00bb & Leguil F., \u00ab Erotomania e depatologjizuar \u00bb, prezantime n\u00eb Punimet e Gjera, botuar n\u00eb La Cause du d\u00e9sir<\/em>, nr. 112, n\u00ebntor 2022, f. 88-94 & 82-87.<\/p>\n\n\n\nKonteksti<\/strong><\/h3>\n\n\n\n
Depatologjizimi<\/strong><\/h3>\n\n\n\n
Nj\u00eb paradoks i dyfisht\u00eb<\/strong><\/h3>\n\n\n\n
Dialektika p\u00ebr klinik\u00ebn<\/strong><\/h3>\n\n\n\n
Ajo q\u00eb nuk m\u00ebsohet<\/strong><\/h3>\n\n\n\n
Nga e pamundura tek e nevojshmja<\/strong><\/h3>\n\n\n\n
\u00ab E gjitha \u00ebsht\u00eb ve\u00e7 \u00ebnd\u00ebrr \u00bb<\/strong><\/h3>\n\n\n\n
Shpikja e rales<\/strong><\/h3>\n\n\n\n
T\u00eb z\u00ebvend\u00ebsosh pa zhvler\u00ebsuar<\/strong><\/h3>\n\n\n\n
\u00cbnd\u00ebrr dhe \u00e7menduri<\/strong><\/h3>\n\n\n\n
P\u00ebrktheu Eva Filaj<\/strong><\/h3>\n\n\n\n