{"id":7929,"date":"2024-02-13T15:34:34","date_gmt":"2024-02-13T14:34:34","guid":{"rendered":"https:\/\/congresamp2024.world\/grada-zero-e-cmendurise\/"},"modified":"2024-02-13T15:38:42","modified_gmt":"2024-02-13T14:38:42","slug":"grada-zero-e-cmendurise","status":"publish","type":"post","link":"https:\/\/congresamp2024.world\/pt-br\/grada-zero-e-cmendurise\/","title":{"rendered":"Grada zero e\u00a0\u00e7menduris\u00eb"},"content":{"rendered":"\n

N<\/strong>\u00eb<\/strong> lidhje me T<\/em><\/strong>\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur<\/em><\/strong><\/h3>\n\n\n\n

Aforizmi T<\/em><\/strong>\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur<\/em><\/strong> nuk u drejtohet t\u00eb gjitha q\u00ebnieve t\u00eb Tok\u00ebs, por vet\u00ebm q\u00ebnieve fol\u00ebse q\u00eb i binden pak a shum\u00eb kodit t\u00eb gjuh\u00ebs dhe q\u00eb jan\u00eb t\u00eb zhytur n\u00eb ligj\u00ebrimin q\u00eb krijon lidhjet sociale. Sigurisht q\u00eb kur flasim, kur i realizojm\u00eb ato \u00e7ka themi, i b\u00ebjm\u00eb, n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb, inekzistente \u2013 ky \u00ebsht\u00eb kuptimi I formul\u00ebs \u00ab fjala \u00ebsht\u00eb ajo q\u00eb e vret gj\u00ebn\u00eb \u00bb. Por, ajo q\u00eb e b\u00ebn t\u00eb \u00e7mendur dik\u00eb q\u00eb flet, bazohet pik\u00ebrisht n\u00eb at\u00eb q\u00eb duke folur dhe duke e b\u00ebr\u00eb, n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb, gj\u00ebn\u00eb inekzistente, subjekti fiton nj\u00eb q\u00ebnie. Ne e njohim t\u00eb gjith\u00eb Zonj\u00ebn Bovary [1], e cila nuk ekziston dhe nuk ka ekzistuar kurr\u00eb, por q\u00ebnia e t\u00eb cil\u00ebs \u00ebsht\u00eb e siguruar nga nj\u00eb vep\u00ebr q\u00eb i jep trup. Le t\u00eb marrim nj\u00eb shembull tjet\u00ebr nga Russell : t\u00eb thuash, mbreti i Franc\u00ebs \u00ebsht\u00eb qeros, \u00ebsht\u00eb \u00e7menduri sepse mbreti i Frac\u00ebs nuk ekziston [2]. Ve\u00e7 t\u00eb tjerash, \u00ab duhet v\u00ebrejtur se, n\u00ebse dikush q\u00eb beson se \u00ebsht\u00eb mbret \u00ebsht\u00eb i \u00e7mendur, nj\u00eb mbret q\u00eb beson se \u00ebsht\u00eb mbret nuk \u00ebsht\u00eb m\u00eb pak i \u00e7mendur [3] \u00bb.<\/p>\n\n\n\n

Nj\u00eb mbrojtje ndaj reales<\/strong><\/h3>\n\n\n\n

Ky pushtet, q\u00eb ka gjuha dhe ligj\u00ebrimi, p\u00ebr ti b\u00ebr\u00eb gj\u00ebrat inekzistente, fsheh nj\u00eb dispozitiv t\u00eb gjer\u00eb q\u00eb e quajm\u00eb Tjetri i simbolikes<\/em>. Ky Tjet\u00ebr, thot\u00eb simbolikja, nuk ekziston realisht. P\u00ebr k\u00ebt\u00eb arsye ai e mbron subjektin nga ajo q\u00eb, n\u00eb reale, \u00ebsht\u00eb e pasuportueshme p\u00ebr t\u00eb. Nd\u00ebrsa flasim dhe gj\u00ebja b\u00ebhet inekzistente, sh\u00ebnjuesit nuk na \u00e7ojn\u00eb n\u00eb sh\u00ebnjues t\u00eb tjer\u00eb, referencat e tyre mbeten nj\u00eb vend i zbraz\u00ebt. Kjo b\u00ebn, n\u00eb fund t\u00eb fundit, q\u00eb t\u00eb flasim vet\u00ebm p\u00ebr munges\u00ebn e raportit seksual. Kur objekti a<\/em> vjen p\u00ebr t\u00eb mbushur zbraz\u00ebtin\u00eb e k\u00ebsaj mungese, at\u00ebher\u00eb del n\u00eb pah \u00ebndja e pozitivizuar, por ajo mbetet di\u00e7ka q\u00eb nuk mund t\u00eb thuhet. Edhe kur vendi i referenc\u00ebs mbetet bosh edhe kur zihet nga objekti a<\/em>, realja mbetet, n\u00eb t\u00eb dyja rastet, jasht\u00eb gjuh\u00ebs. \u00c7menduria p\u00ebrb\u00ebn, pra, nj\u00eb mbrojtje universale dhe strukturale t\u00eb q\u00ebnies fol\u00ebse ndaj reales. Ajo mb\u00ebsht\u00ebtet tek Tjetri edhe pse shpaloset n\u00eb forma t\u00eb ndryshme, n\u00eb var\u00ebsi t\u00eb struktur\u00ebs.<\/p>\n\n\n\n

N\u00eb tekstin e tij Klinik\u00eb ironike<\/em>, Jacques-Alain Miller p\u00ebrshkruan modalitetet e ndryshme t\u00eb mbrojtjes q\u00eb kan\u00eb t\u00eb b\u00ebjn\u00eb m\u00eb t\u00eb folur\u00ebn mbi at\u00eb q\u00eb nuk ekziston. Neurotiku \u00ebsht\u00eb i \u00e7mendur sepse e b\u00ebn Tjetrin t\u00eb ekzistoj\u00eb duke pozicionuar tek ai objektin a<\/em>, si konsistenc\u00eb logjike t\u00eb fantazm\u00ebs s\u00eb tij, por edhe si objekt t\u00eb humbur q\u00eb shkakton d\u00ebshir\u00ebn e tij. Paranojaku \u00ebsht\u00eb i \u00e7mendur sepse tek Tjetri ai pozicionon \u00ebndjen, duke i dh\u00ebn\u00eb n\u00eb k\u00ebt\u00eb m\u00ebnyr\u00eb nj\u00eb konsistenc\u00eb reale. Tjetri q\u00eb nuk ekziston b\u00ebhet \u00ab ham\u00ebs i objektit a<\/em> [4] \u00bb. Ai transformohet n\u00eb nj\u00eb Tjet\u00ebr q\u00eb ekziston, q\u00eb kondenson \u00ebndjen dhe \u00ebndet me subjektin.<\/p>\n\n\n\n

Skizofrenia \u00ebsht\u00eb e vetmja nd\u00ebr strukturat klinike q\u00eb nuk i p\u00ebrgjigjet p\u00ebrkufizimit t\u00eb \u00e7menduris\u00eb si mbrojtje ndaj reales me nd\u00ebrmjet\u00ebsin\u00eb e Tjetrit [5], pasi tek ajo mungon dallimi mes simbolikes dhe reales. P\u00ebr skizofrenin, fjala \u00ebsht\u00eb gj\u00ebja apo simbolikja \u00ebsht\u00eb reale. Jo vet\u00ebm q\u00eb ai nuk e p\u00ebrdor Tjetrin p\u00ebr tu mbrojtur ndaj reales, por p\u00ebr ironin\u00eb e tij, ai e sulmon Tjetrin si simbolik dhe si lidhje sociale q\u00eb mb\u00ebshtetet prej ligj\u00ebrimit. Si pasoj\u00eb, skizofreni \u00ebsht\u00eb i zhytur n\u00eb reale dhe nuk mbrohet dot prej saj.<\/p>\n\n\n\n

Ashtu si skizofrenia b\u00ebn p\u00ebrjashtim nd\u00ebr strukturat klinike, psikanaliza b\u00ebn p\u00ebrjashtim nd\u00ebr ligj\u00ebrimet mbi \u00e7mendurin\u00eb, pasi praktika psikanalitike nuk \u00ebsht\u00eb nj\u00eb mbrojtje ndaj reales. P\u00ebrkund\u00ebrazi, ajo \u00ebsht\u00eb nj\u00eb etik\u00eb q\u00eb orientohet nga realja. Lakani n\u00ebnvizon q\u00eb ligj\u00ebrimi analitik \u00ab nuk ka asgj\u00eb universale \u00bb dhe \u00ab p\u00ebr k\u00ebt\u00eb arsye, shton ai, nuk \u00ebsht\u00eb l\u00ebnd\u00eb p\u00ebr m\u00ebsimdh\u00ebnie [6] \u00bb. Si universale, m\u00ebsimdh\u00ebnia i p\u00ebrket ligj\u00ebrimit universitar, i cili jep nj\u00eb dije t\u00eb ekspozuar<\/em> q\u00eb eviton realen. Psikanaliza nuk m\u00ebsohet, ajo transmetohet n\u00eb takime t\u00eb tipit nj\u00eb me nj\u00eb dhe prodhon nj\u00eb dije t\u00eb supozuar<\/em>, q\u00eb vlen vet\u00ebm p\u00ebr Nj\u00eb t\u00eb vet\u00ebm [7]. Kur kjo dije shtyhet deri n\u00eb ekstrem ajo shkakton nj\u00eb thyerje t\u00eb artikulacionit S1<\/sub>\u00e0S2<\/sub>, q\u00eb \u00ebsht\u00eb vet\u00eb kushti i dijes universale. Sh\u00ebnjuesit S1<\/sub> q\u00eb pikasen gjat\u00eb k\u00ebtij operacioni nuk i p\u00ebrkasin rendit t\u00eb mohimit t\u00eb reales, p\u00ebrkund\u00ebrazi ata p\u00ebrcaktojn\u00eb realen e subjektit. N\u00eb k\u00ebt\u00eb kuptim ligj\u00ebrimi analitik nuk \u00ebsht\u00eb aspak i \u00e7mendur.<\/p>\n\n\n\n

Aforizmi T\u00eb gjith\u00eb jan\u00eb t\u00eb <\/em>\u00e7<\/em>mendur<\/em> p\u00ebrmban nj\u00eb artikulim t\u00eb fort\u00eb midis dy termave : ai p\u00ebrfshin nj\u00ebkoh\u00ebsisht m\u00ebsimdh\u00ebnien dhe dijen nga nj\u00ebra an\u00eb dhe klinik\u00ebn e delirit nga ana tjet\u00ebr. Deliri i p\u00ebrgjigjet struktur\u00ebs s\u00eb dijes. J.- A. Miller e paraqet delirin si nj\u00eb S2<\/sub> q\u00eb i p\u00ebrgjigjet konfuzionit q\u00eb prodhohet nga shfaqja e nj\u00eb elementi elementar i cili mund t\u00eb asimilohet n\u00eb nj\u00eb S1<\/sub> [8]. Sipas k\u00ebtij konceptimi, fenomeni elementar do t\u00eb kishte vler\u00ebn e nj\u00eb aksiome, t\u00eb nj\u00eb postulati logjik, sa enigmatik aq dhe t\u00eb pashpjeguesh\u00ebm. Deliri, kur shfaqet n\u00eb jet\u00ebn e nj\u00eb subjekti, \u00ebsht\u00eb nj\u00eb S2<\/sub> q\u00eb vjen p\u00ebr ti dh\u00ebn\u00eb kuptim k\u00ebtij elementi t\u00eb pathjeshtuesh\u00ebm dhe jasht\u00eb kuptimi.<\/p>\n\n\n\n

P\u00ebrgjith\u00ebsime<\/strong><\/h3>\n\n\n\n

Aforizmi q\u00eb p\u00ebrb\u00ebn titullin e kongresit ton\u00eb pajtohet me depatologjizimin bashk\u00ebkohor q\u00eb z\u00ebvend\u00ebson parimin klinik me parimin juridik dhe sjell stile jetese n\u00eb vend t\u00eb patologjive [9]. Por n\u00ebse, nisur nga ky aforiz\u00ebm, marrim n\u00eb konsiderat\u00eb an\u00ebn tjet\u00ebr t\u00eb medaljes, at\u00eb q\u00eb t\u00eb gjith\u00eb jan\u00eb normal\u00eb, <\/em>q\u00eb s\u00ebmundja mendore dhe psikoza nuk ekzistojn\u00eb, kjo do t\u00eb na \u00e7onte n\u00eb mohimin e reales. Demokratizimi i klinik\u00ebs b\u00ebhet, n\u00eb k\u00ebt\u00eb rast, nj\u00eb form\u00eb \u00e7mendurie n\u00eb vetvete. J.-A. Miller ka treguar shum\u00eb her\u00eb q\u00eb konceptet e Lakanit lidhur me psikozat mund t\u00eb p\u00ebrgjith\u00ebsohen dhe tu aplikohen q\u00ebnieve fol\u00ebse si t\u00eb tilla, pa iu hequr atyre vler\u00ebn klinike n\u00eb momentin q\u00ebvendoset nj\u00eb diagnoz\u00eb diferenciale.<\/p>\n\n\n\n

Automatizmi mendor, \u00ebsht\u00eb Tjetri<\/em><\/h4>\n\n\n\n

S\u00eb pari le t\u00eb shohim nj\u00eb p\u00ebrgjith\u00ebsim t\u00eb b\u00ebr\u00eb mbi nj\u00eb koncept q\u00eb vjen nga psikiatria dhe q\u00eb  e ka p\u00ebrforcuar Cl\u00e9rambault: automatizmi mendor. \u00ab Form\u00eb fillestare e \u00e7do psikoze [10] \u00bb, automatizmi mendor \u00ebsht\u00eb nj\u00eb \u00ab th\u00ebniezim i pavarur [11]\u00bb, nj\u00eb ligj\u00ebrim paralel, autonom, i huaj, q\u00eb paraziton subjektin dhe e p\u00ebrshkon at\u00eb. Ky parazitiz\u00ebm nuk \u00ebsht\u00eb nj\u00eb patologji n\u00eb vetvete, propozon J.- A. Miller. Ai p\u00ebrfaq\u00ebson Tjetrin e gjuh\u00ebs, q\u00eb \u00ebsht\u00eb pjes\u00eb e q\u00ebnies humane si e till\u00eb. Kjo tez\u00eb pajtohet me nj\u00eb th\u00ebnie t\u00eb Lakanit q\u00eb ting\u00ebllon si rim\u00eb : \u00ab Automatizmi mental, \u00ebsht\u00eb normal ! [12] \u00bb. Psikotiku gjithsesi dallon k\u00ebtu, pasi ai e pranon prezenc\u00ebn e huaj t\u00eb k\u00ebtij Tjetri q\u00eb flet p\u00ebrmes tij, q\u00eb i drejtohet her\u00eb pas here dhe i nd\u00ebrhyn. Nga ana tjet\u00ebr neurotiku nuk e pranon faktin q\u00eb Tjetri flet tek ai, ai ruan iluzionin q\u00eb \u00ebsht\u00eb ai vet\u00eb q\u00eb flet, me p\u00ebrjashtim t\u00eb rasteve kur pranon t\u00eb pavet\u00ebdijshmen. P\u00ebrgjith\u00ebsimi i fenomenit t\u00eb automatizmit mendor, pra, nuk na pengon t\u00eb b\u00ebjm\u00eb dallimin mes psikoz\u00ebs dhe neuroz\u00ebs.<\/p>\n\n\n\n

Paranoja ordinere<\/em><\/h4>\n\n\n\n

N\u00eb nj\u00eb rregjist\u00ebr tjet\u00ebr, at\u00eb imagjinar, J.- A. Miller e trajton paranoj\u00ebn duke u nisur nga \u00ab raporti primar me tjetrin [13] \u00bb q\u00eb i p\u00ebrket rendit t\u00eb nj\u00eb paranoje t\u00eb p\u00ebrgjith\u00ebsuar. Ky konceptim i ka rr\u00ebnj\u00ebt n\u00eb nj\u00eb lidhje, t\u00eb cil\u00ebn Lakani e ka mbrojtur n\u00eb tez\u00ebn e tij t\u00eb doktoratur\u00ebs, at\u00eb midis personalitetit dhe paranoj\u00ebs. Ne e kemi t\u00eb qart\u00eb v\u00ebshtir\u00ebsin\u00eb q\u00eb hasim ndonj\u00ebher\u00eb n\u00eb klinik\u00eb p\u00ebr t\u00eb ve\u00e7uar unin e paranojakut nga fortifikimet alla Vauban [14] q\u00eb p\u00ebrb\u00ebjn\u00eb unin e obsesivit, sepse pavar\u00ebsisht struktur\u00ebs s\u00eb subjektit, uni \u00ebsht\u00eb paranojak. K\u00ebt\u00eb mund ta lexojm\u00eb edhe tek Frojdi, n\u00eb tekstin e tij Mohimi [15], ku ai p\u00ebrshkruan nd\u00ebrtimin e unit q\u00eb konsiston, thot\u00eb ai, n\u00eb pozicionimin e objektit t\u00eb mir\u00eb brenda unit dhe objektin e keq jasht\u00eb tij \u2013 e pra, edhe ky lokalizim i \u00ebndjes s\u00eb keqe jasht\u00eb unit \u00ebsht\u00eb nj\u00eb m\u00ebnyr\u00eb paranojake e marr\u00ebdh\u00ebnies q\u00eb nd\u00ebrtohet me tjetrin. Duhet theksuar se ky konceptim i unit paranojak shfaqet n\u00eb m\u00ebsimet e Lakanit q\u00eb tek stadi i pasqyr\u00ebs, ku mbret\u00ebron logjika agresive e \u00ab o ti, o un\u00eb \u00bb. Dhe, n\u00ebse marrim n\u00eb konsiderat\u00eb q\u00eb uni \u00ebsht\u00eb jo vet\u00ebm armiq\u00ebsor ndaj tjetrit, por edhe narcisik, at\u00ebher\u00eb mund t\u00eb flasim p\u00ebr paranoj\u00ebn si normale dhe t\u00eb lidhur me nj\u00eb megalomani t\u00eb p\u00ebrgjith\u00ebsuar ose ordinere.<\/p>\n\n\n\n

Kujtojm\u00eb q\u00eb nd\u00ebrtimi i unit, sipas stadit t\u00eb pasqyr\u00ebs, ndodh n\u00eb dy koh\u00eb. N\u00eb koh\u00ebn e par\u00eb, at\u00eb t\u00eb organizmit, trupi \u00ebsht\u00eb i cop\u00ebtuar. N\u00eb koh\u00ebn e dyt\u00eb, nd\u00ebrtohet imazhi i unifikuar i trupit, organet mblidhen dhe nd\u00ebrlidhen. T\u00eb ngjashme me k\u00ebto dy koh\u00eb t\u00eb stadit t\u00eb pasqyr\u00ebs jan\u00eb dhe dy koh\u00ebt e nd\u00ebrtimit t\u00eb delirit, me nj\u00eb un, n\u00eb koh\u00ebn e dyt\u00eb, si nj\u00eb sfer\u00eb perfekte q\u00eb rezulton krejt\u00ebsisht e nj\u00ebjt\u00eb me nd\u00ebrtimin delirant. Pas stadit t\u00eb pasqyr\u00ebs, nisur nga imazhi i trupit t\u00eb tij t\u00eb unifikuar, subjekti nd\u00ebrton p\u00ebr bot\u00ebn nj\u00eb imazh fantazmatik, n\u00eb nj\u00eb form\u00eb sferike dhe ideale, si globi i posterit t\u00eb kongresit ton\u00eb t\u00eb XIV-t\u00eb t\u00eb ShBP. J.- A. Miller n\u00ebnvizon q\u00eb kjo paranoj\u00eb, e p\u00ebrgjith\u00ebsuar si raport primar me tjetrin, kund\u00ebrshton konceptimet mbi kuptimin e thell\u00eb t\u00eb tjetrit sipas teorive t\u00eb intersubjektivitetit [16]. M\u00eb shum\u00eb se i kuptuesh\u00ebm, tjetri \u00ebsht\u00eb thell\u00ebsisht i huaj dhe k\u00ebrc\u00ebnues.<\/p>\n\n\n\n

Forclusion [P\u00ebrjashtimi] : nj\u00eb transferenc\u00eb dimensioni<\/em><\/h4>\n\n\n\n

Deliri i p\u00ebrgjith\u00ebsuar, ashtu si\u00e7 e kemi p\u00ebrshkruar deri k\u00ebtu, \u00ebsht\u00eb nj\u00eb nd\u00ebrtim imagjinar ose simbolik. Forclusion-i [p\u00ebrjashtimi], n\u00eb dallim me delirin, nuk \u00ebsht\u00eb nj\u00eb nd\u00ebrtim, por flakja e nj\u00eb elementi t\u00eb rregjistrit simbolik i cili, pas k\u00ebsaj, shfaqet n\u00eb reale. J.- A. Miller e quan k\u00ebt\u00eb kalim nga nj\u00eb rregjist\u00ebr n\u00eb tjetrin transferenc\u00eb dimensioni <\/em>[17].<\/em> K\u00ebt\u00eb fenomen e takojm\u00eb n\u00eb t\u00eb gjitha strukturat.<\/p>\n\n\n\n

Nj\u00eb sh\u00ebnjues flaket n\u00eb reale kur ai kondenson nj\u00eb mbi-\u00ebndje q\u00eb s\u2019mund t\u00eb thuhet. Rasti i njeriut me tru t\u00eb fresket t\u00eb Ernest Kris, komentuar nga Lakani [18], tregon qart\u00eb se si pamund\u00ebsia e sh\u00ebnjuesit p\u00ebr t\u00eb p\u00ebrballuar pulsionin prodhon nj\u00eb flakje n\u00eb reale, n\u00eb form\u00ebn e nj\u00eb acting out. K\u00ebtu b\u00ebhet fjal\u00eb p\u00ebr nj\u00eb forclusion [p\u00ebrjashtim] q\u00eb nuk ndodh n\u00eb kuadrin e nj\u00eb psikoze, por n\u00eb marr\u00ebdh\u00ebnien midis analistit dhe t\u00eb analizuarit. Mund t\u00eb themi se nd\u00ebrhyrja e analistit q\u00eb nuk merr n\u00eb konsiderat\u00eb fjal\u00ebn e pacientit, si nj\u00eb t\u00eb v\u00ebrtet\u00eb mbi pulsionin oral, hedh posht\u00eb k\u00ebt\u00eb pulsion t\u00eb simbolikes. Ajo rishfaqet at\u00ebher\u00eb n\u00eb sjelljen e pacientit q\u00eb v\u00eb n\u00eb akt k\u00ebt\u00eb pulsion. E path\u00ebna q\u00eb nuk \u00ebsht\u00eb d\u00ebgjuar nga analisti \u00ebsht\u00eb kthyer n\u00eb reale n\u00eb an\u00ebn e pacientit.<\/p>\n\n\n\n

Po ashtu n\u00eb rastet e histerive, nj\u00eb kalim i till\u00eb n\u00eb reale mund t\u00eb manifestohet n\u00eb pantomim\u00ebn e subjektit, pra n\u00eb sjelljen e tij n\u00eb bot\u00eb. Kujtojm\u00eb rastin e pacientes gjat\u00eb prezantimit t\u00eb t\u00eb s\u00ebmurit t\u00eb Lakanit, q\u00eb d\u00ebgjon rikthimin n\u00eb reale t\u00eb fyerjes \u00ab dos\u00eb [19] \u00bb, gj\u00eb q\u00eb d\u00ebshmon p\u00ebr \u00ebndjen e pamas\u00eb q\u00eb e kishte pushtuar n\u00eb momentin kur shk\u00ebmbehej, n\u00eb korridorin e nd\u00ebrtes\u00ebs, me mikun e fqinj\u00ebs s\u00eb saj. N\u00eb t\u00eb nj\u00ebjtat kushte, shkruan J.- A. Miller, nj\u00eb subjekt histerik nuk d\u00ebgjon z\u00ebra, por \u00ab nuk \u00ebsht\u00eb e pamendueshme q\u00eb t\u00eb kishim nj\u00eb rikthim n\u00eb reale, n\u00eb nj\u00eb form\u00eb tjet\u00ebr \u2013 t\u00eb sjelljurit me burrat sikur t\u00eb gjith\u00eb k\u00ebta t\u00eb ishin derra \u00bb [20]. N\u00eb neuroz\u00ebn obsesionale \u00ebsht\u00eb v\u00ebshtrimi i babait ai q\u00eb mund t\u00eb marr\u00eb konsistenc\u00eb dhe t\u00eb prodhoj\u00eb nj\u00eb frenim madhor. Kjo konsistenc\u00eb reale e v\u00ebshtrimit \u00ebsht\u00eb manifestimi i paturp\u00ebsis\u00eb s\u00eb mbiunit q\u00eb sh\u00ebnjuesi nuk mund ta mbaj\u00eb dhe q\u00eb hidhet posht\u00eb ng\u00eb simbolikja p\u00ebr tu zhvendosur drejt reales.<\/p>\n\n\n\n

K\u00ebto koncepte q\u00eb lidhen me psikoz\u00ebn, t\u00eb p\u00ebrgjith\u00ebsuara dhe q\u00eb i atribuohen q\u00ebnies fol\u00ebse, tregojn\u00eb q\u00eb aforizmi T\u00eb gjith\u00eb jan\u00eb t\u00eb <\/em>\u00e7<\/em>mendur <\/em>mund t\u00eb bashkekzistoj\u00eb me njohjen e reales s\u00eb klinik\u00ebs. Fakti q\u00eb k\u00ebto fenomene i gjejm\u00eb n\u00eb t\u00eb gjitha strukturat psikike nuk sjell detyrimisht fshirjen e tyre.<\/p>\n\n\n\n

Nj\u00eb forclusion [p\u00ebrjashtim] i pandash\u00ebm nga kura<\/em><\/h4>\n\n\n\n

Le ti rikthehemi \u00e7\u00ebshtjes s\u00eb m\u00ebsimdh\u00ebnies. Duhet t\u00eb jesh i \u00e7mendur, thot\u00eb Lacan, q\u00eb t\u00eb duash t\u00eb transmetosh psikanaliz\u00ebn sipas modelit universitar, si nj\u00eb dije t\u00eb ekspozuar dhe universale. Megjith\u00ebk\u00ebt\u00eb, formimi i psikanalistit \u00ebsht\u00eb n\u00eb zem\u00ebr t\u00eb veprimtaris\u00eb s\u00eb Shkollave t\u00eb ShBP. Kjo do t\u00eb thot\u00eb se n\u00ebse nuk ekziston nj\u00eb m\u00ebsimdh\u00ebnie e psikanaliz\u00ebs q\u00eb ka nj\u00eb kuptim t\u00eb till\u00eb, ekziston, si\u00e7 e pam\u00eb, nj\u00eb transmetim i mundsh\u00ebm i saj nga nj\u00ebri tek nj\u00ebri. Dija q\u00eb \u00ebsht\u00eb n\u00eb loj\u00eb n\u00eb k\u00ebt\u00eb transmetim ndryshon nga dija q\u00eb dominon, ajo ku rolin e ka padroni. \u00cbsht\u00eb nj\u00eb dije q\u00eb fut tmerrin. Lakani v\u00eb n\u00eb dukje, ve\u00e7 t\u00eb tjerash, se ekzistojn\u00eb dyshime mbi faktin se sa kandidat\u00ebt p\u00ebr analiz\u00eb do t\u00eb angazhoheshin n\u00eb k\u00ebt\u00eb eksperienc\u00eb n\u00ebse do ta dinin se n\u00eb bilet\u00ebn e hyrjes s\u00eb saj \u00ebsht\u00eb shkruar varf\u00ebrim subjektiv. \u00ab Mjafton ndalimi i asaj q\u00eb i imponohet q\u00ebnies son\u00eb, vazhdon ai, p\u00ebr t\u00eb kuptuar se e kemi l\u00ebn\u00eb veten n\u00eb nj\u00eb kthim t\u00eb fatit q\u00eb \u00ebsht\u00eb mallkim. Le t\u00eb rikujtojm\u00eb verdiktin lakanian : ajo q\u00eb refuzohet n\u00eb simbolike, rishfaqet n\u00eb reale. [21] \u00bb<\/p>\n\n\n\n

E th\u00ebn\u00eb ndryshe, ka nj\u00eb forclusion [p\u00ebrjashtim] t\u00eb mundsh\u00ebm, q\u00eb lidhet me vet\u00eb kur\u00ebn analitike nd\u00ebrsa i refuzojm\u00eb vetes dijen q\u00eb prodhohet prej varf\u00ebrimit subjektiv. Ky varf\u00ebrim q\u00eb i imponohet subjektit gjat\u00eb analiz\u00ebs, sjell zhvler\u00ebsimin e asaj mbi t\u00eb cil\u00ebn ai mb\u00ebshtetet \u2013 vuajtjen e tij, fantazm\u00ebn e tij, identifikimet e tij, ankes\u00ebn e tij, ndarjen e tij si subjekt dhe supozimin e tij mbi dijen. Subjekti at\u00ebher\u00eb duhet t\u00eb mb\u00ebshtetet mbi vet\u00eb ekzistenc\u00ebn e tij sepse ajo \u00ebsht\u00eb pika e vetme e bindjes q\u00eb mund t\u00eb orientoj\u00eb etik\u00ebn e tij. Ky pranim i mosekzistenc\u00ebs s\u00eb Tjetrit lidhet me nj\u00eb form\u00eb pranimi t\u00eb reales. Ajo mund t\u00eb provokoj\u00eb   \u00ab tmerrin, indinjat\u00ebn, panikun [22] \u00bb, por ajo p\u00ebrb\u00ebn grad\u00ebn zero t\u00eb \u00e7menduris\u00eb.<\/p>\n\n\n\n

P<\/em><\/strong>\u00eb<\/em><\/strong>rktheu Eva Filaj<\/em><\/strong><\/h3>\n\n\n\n

_________________________________________________________________________________________<\/p>\n\n\n\n

1. Miller J.-A., \u00ab Orientimi lakanian. Nj\u00ebri i vet\u00ebm \u00bb, pjes\u00eb e m\u00ebsimeve t\u00eb mbajtura n\u00eb departamentin e psikanaliz\u00ebs t\u00eb Universitetit Paris 8, m\u00ebsim i 23 mars 2011, i pabotuar.<\/p>\n\n\n\n

2. Miller J.-A., \u00ab Psikoza n\u00eb tekstin e Lacan \u00bb, Analytica<\/em>, nr. 58, 1989, f. 137.<\/p>\n\n\n\n

3. Lacan J., \u00ab Mbi kauzalitetin psikik \u00bb, \u00c9<\/em>crits<\/em>, Paris, Seuil, 1966, f. 170.<\/p>\n\n\n\n

4. Miller J.-A, \u00ab Klinik\u00eb ironike \u00bb, La Cause freudienne<\/em>, nr. 23, f. 11.<\/p>\n\n\n\n

5. I<\/em>dem<\/em>., f. 7.<\/p>\n\n\n\n

6. Lacan J., \u00ab Lacan p\u00ebr Vincennes! \u00bb, Ornicar ?<\/em>, nr. 17\/18, pranver\u00eb 1979, f. 278.<\/p>\n\n\n\n

7. Miller J.-A., \u00ab T\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur, AMP 2024 \u00bb, La Cause du d\u00e9sir<\/em>, nr. 112, n\u00ebntor 2022, f. 52. Tekst orientues i kongresit t\u00eb ShBP 2024. Shum\u00eb pika q\u00eb trajtohen k\u00ebtu mund ti gjejm\u00eb n\u00eb k\u00ebt\u00eb tekst. https:\/\/rrethilakanianshqiptar.com\/2024\/01\/17\/te-gjithe-jane-te-cmendur\/<\/a><\/p>\n\n\n\n

8. J.-A. Miller \u00ab Shpikja e delirit \u00bb, La Cause freudienne<\/em>, nr. 70, 2008, f. 81-93.<\/p>\n\n\n\n

9. Miller J.-A., \u00ab T\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur, AMP 2024 \u00bb, op. cit<\/em>., f. 49-50.<\/p>\n\n\n\n

10. Miller J.-A., \u00ab M\u00ebsime mbi prezantimin e t\u00eb s\u00ebmurit \u00bb, Bised<\/em>\u00eb<\/em> n<\/em>\u00eb<\/em> Arcachon<\/em>, Agalma \u2013 Le Seuil, 1997,f. 294.<\/p>\n\n\n\n

11. I<\/em>dem<\/em>., f. 295.<\/p>\n\n\n\n

12. Lacan J., \u00ab Drejt nj\u00eb sh\u00ebnjuesi t\u00eb ri \u00bb, tekst i hartuar nga Jacques-Alain Miller, Ornicar ?<\/em>, nr. 17\/18, pranver\u00eb 1979, f. 22.<\/p>\n\n\n\n

13. Miller J.-A., \u00ab Paranoja, raporti primar me tjetrin \u00bb, The Lacanian Review<\/em>, nr. 10, dhjetor 2020, f. 56-90.<\/p>\n\n\n\n

14. Lacan J., \u00ab Agresiviteti n\u00eb psikanaliz\u00eb \u00bb, \u00c9crits<\/em>, op. cit<\/em>., f. 108.<\/p>\n\n\n\n

15. Freud S., \u00ab Mohimi \u00bb, Rezultate, ide, probleme, II, 1921-1938<\/em>, Paris, PUF, 1992, f. 135-139.<\/p>\n\n\n\n

16. Miller J.-A., \u00ab Paranoja, raporti primar me tjetrin \u00bb, op. cit<\/em>. f. 82.<\/p>\n\n\n\n

17. Miller J.-A., \u00ab P\u00ebrjashtimi i p\u00ebrgjith\u00ebsuar \u00bb, La Cause du d\u00e9sir<\/em>, nr. 99, qershor 2018, f. 135.<\/p>\n\n\n\n

18. Lacan J., \u00ab Drejtimi i kur\u00ebs dhe parimet e saj t\u00eb pushtetit \u00bb, \u00c9crits<\/em>, op. cit<\/em>., f. 598-600.<\/p>\n\n\n\n

19. Lacan J., \u00ab Mbi nj\u00eb \u00e7\u00ebshtje paraprake t\u00eb trajtimit t\u00eb mundsh\u00ebm t\u00eb psikoz\u00ebs \u00bb, \u00c9crits<\/em>, op. cit<\/em>., f. 534-535.<\/p>\n\n\n\n

20. Miller J.-A., \u00ab P\u00ebrjshtimi i p\u00ebrgjith\u00ebsuar \u00bb, op. cit.<\/em> f. 135.<\/p>\n\n\n\n

21. Lacan J., \u00ab Propozimi i 9 tetorit 1967 mbi psikanalistin e Shkoll\u00ebs \u00bb, Autres \u00e9crits<\/em>, Paris, Seuil, 2001, f. 252.<\/p>\n\n\n\n

22. I<\/em>dem<\/em>.<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

N\u00eb lidhje me T\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur Aforizmi T\u00eb gjith\u00eb jan\u00eb t\u00eb \u00e7mendur nuk u drejtohet t\u00eb gjitha q\u00ebnieve t\u00eb Tok\u00ebs, por vet\u00ebm q\u00ebnieve fol\u00ebse q\u00eb i binden pak a shum\u00eb kodit t\u00eb gjuh\u00ebs dhe q\u00eb jan\u00eb t\u00eb zhytur n\u00eb ligj\u00ebrimin q\u00eb krijon lidhjet sociale. 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