1,721,167 research outputs found
Surviving the virus
No full textThe author, a psychology professor, details his personal experience in becoming infected with COVID-19 in
Bergamo, the epicenter of the pandemic in Italy. The essay reads like a diary, where thoughts and affects are
overlapping. The text shows variations in the style of writing, ranging from the conceptual to the literary,
and stream of consciousness
La terapia familiare sistemica nel tempo della complessità
No full textIn the essay there is an attempt to mark and extend the boundaries of the systemic family therapy beginning from the ideas offered by Gregory Bateson. The author discusses not only about the theory of the double bind, but also the issue of the circularity of control. Moreover he underlines, as he already did in other contributions, the importance of the concept of “continuous plateau of intensity”, which assimilates Bateson’s thought to Gilles Deleuze and Felix Guattari
Disforia di Genre
No full textIn the first part of the following essay, I deal with the difference between two words, which are similar in English
– “genre” and “gender” – but different, both in the written way and in sound. The Italian translation of genre
and gender is just one word: genere. There is no difference in the way they are written or even in the sound.
Actually, “genre” and “gender” in English have two completely different meaning, I would say that they are
one – “genre” – the opposite to the other – “gender”. “Genre” means something unique and singular, it is a
term used within modernity for indicating the style of an author as a subject of a work of art, poem, or literary
piece. “Gender” is an ancient word; it belongs to the 13th Century; “gender” emphasizes the ideal perspective
that reality has to be divided and administrated in sets of things, which have something in common: categories.
In the second part of the essay, I analyse freakery and monstrosity as the way to put singularity at the margins,
using categorization. Nonetheless, such a discrimination and marginalization of weird and filthy (what is not
part of ideal reality), has the paradoxical effect to make such a residual and excluded part more curious and
attractive. Any gender has its own haecceity, which, at its time, must be categorized, but not without a residual
part that is still another haecceity, in an infinite process of becoming
Odio. Cinque speculazioni e una provocazione
No full textIn questo saggio produrrò 5 variazioni sul tema dell’odio, in ognuna si sostiene che l’odio – a differenza dei sentimenti di rancore, rabbia, invidia, gelosia, rivalsa – non è un sentimento. L’odio è un gesto del tutto consapevole, è una scelta
che può dipendere dalla reazione ai sentimenti elencati sopra, o ad altri, ma i sentimenti, che sono disposizioni all’azione, non determinano ancora la decisione, la deliberazione. L’odio invece è deliberazione. Questa distinzione si è sempre più offuscata, in ambito psicologico, da quando si confonde il “benessere”, qualsiasi cosa sia, con la consapevolezza, riducendo la “guarigione” psichica alla consapevolezza. Ma la Shoah, i processi stalinisti e ogni forma di totalitarismo è, in primo luogo, progetto materiale, finalità cosciente e consapevolezza. In questo senso, se Freud disse «la consapevolezza non basta», Bateson aggiunse «la consapevolezza è dannosa».In this essay I propose 5 variations of the theme “hate”. In all its variations the common theme is that hate – as opposed to feelings like resentment, anger, envy, jealousy, rivalry – is not a feeling. Hate is rather a gesture, an action perpetrated in full awareness in response to the feelings mentioned above or other emotions. However, emotions are provisions to action that don’t determine the decision or resolution. Hate instead is a resolution. This distinction is getting blurred in psychology
as the concept of well-being, whatever it means, is confused with awareness reducing the possibility of “healing” the psyche. The Holocaust, the Stalinist trials, and every type of totalitarianism, are, first of all, material projects of conscious purpose. Freud claimed: «awareness is not enough», and Gregory Bateson added: «awareness is harmful»
I sogni di un terapeuta sistemico spiegati con il sogno della psicoanalisi
No full textIn questo saggio racconto in primo luogo i miei sogni, unico veicolo, credo, per avere accesso ai sogni altrui. Il lavoro sui sogni mi è stato essenziale sul piano personale e terapeutico. Se non lo avessi svolto, la mia sistemica sarebbe arida e mentalistica, sarebbe una sistemica strategica, non batesoniana. Attraverso i sogni ho avuto accesso al corpo, come corpo teatrale, alle sue affezioni mentali e a pratiche terapeutiche differenti, quelle pratiche che, nell’approccio sistemico, sono indispensabili per la circolarità, l’ipotizzazione e la curiosità. D’altro canto, un corpo senza sogni è un corpo arido, neutrale, militare, privo di sentimenti e affetti; un corpo costruito in palestra. Per questo la letteratura, e in particolare la lettura di un opera onirica e impossibile come quella di James Joyce, oppure il teatro dell’oppresso, come quello di Antonin Artaud, mi sono serviti per prendere posizione sulla complessità della vita e degli eventi che la caratterizzano (Ceruti, 2018). Questo ho imparato dai miei maestri indiretti - Bateson, Foucault, Deleuze - diretti - Boscolo e Cecchin - dai miei analisti, i miei didatti, colleghi - donne e uomini - ma soprattutto da famiglie e persone che ho incontrato in questi trent'anni di lavoro clinico
The oral Deleuze. Faciality, power, sexuality, objectile and superject
No full textIn the following essay I will propose the oral Deleuze. Something to be added to Deleuze’s written works; a kind of laboratory centred on his never-ending process of thinking. Deleuze, in his lectures and conferences, used to talk about his work-in-progress writings and essays. The first part of this paper deals with the reversal of the idea of subject and how such a reversal is connected to the idea of power and sexuality. In the second part of the essay, I open up a space created by consideration of two oral terms used in some lessons at Vincennes, particularly: ‘Objectile’ and ‘Superject’. I hope that the intertextuality between the four aspects–orality, faciality, sexuality and perspectivism–will appear as clear as possible. Nonetheless, this essay requires a certain effort by the reader and some premises I will list in the introduction. Shakespeare’s Macbeth and Saint Teresa of Avila (the devil and the holy water) will be two cases I will analyze to apply Deleuze’s ideas to literature and life.Dans cet essai, je proposerai le Deleuze oral. Quelque chose à rajouter à ses écrits; une sorte de laboratoire centré sur son incessante quête intellectuelle. Deleuze, dans ses cours et ses conférences, avait pour habitude de parler des écrits et des essais sur lesquels il travaillait. La première partie de cet article traite du renversement de l’idée de sujet et comment un tel renversement est connecté à l’idée de pouvoir et celle de sexualité. Dans la deuxième partie de l’essai, j’opère une ouverture en me référant à deux termes utilisés oralement lors de certaines leçons à Vincennes et en particulier les termes « Objectile » et « Superjet ». J’espère que l’intertextualité entre les quatre aspects – oralité, facialité, sexualité et perspectivisme – apparaîtra aussi clairement que possible. Néanmoins, cet essai demande un certain effort de la part du lecteur et des postulats que j’énoncerai dans l’introduction. Macbeth de Shakespeare et Sainte Thérèse d’Avila (le diable et l’eau bénite) sont les deux cas analysés en s’inspirant des idées de Deleuze sur la littérature et la vie
The Unequal Exchange: from Ulysses to Shylock
No full textThe hypothesis of the following essay is that any relationship, even a friendship, is asymmetric. At the beginning of the essay, I will analyse asymmetry as the basis of any exchange. Where surplus and subtraction are viewed as interactions’ continuous plateaux. I will focus on surplus and subtraction as a way of local strategizing with no general Strategy. Homer ’s Ulysses is the paradigm of subtraction (Metis) while Shakespeare’s Portia the one of surplus (Mercy). As Marcel Mauss (1990), Georges Bataille (1976) and other authors claim: the gift is neverfree. Subtractions and surplus arealwaysconstitutive parts ofthe exchange, eventhough the surplus is not always exploitation (as seen with Portia) and the subtraction is not always submission (as in Ulysses). This implies that the rational exchange, in which I sell you something and you buy something from me—providing an adequate quantity of goods, money, or else—is utopic and ideological. The aim of the essay is to support a transdisciplinary investigation concerning the exchange and to approach asymmetry from different scientific and literary perspectives, an essay on what Gilles Deleuze (1997) called “critical and clinical”. So literary critics and clinical approach are mingled, both of them belong to “life as we know it” (Bérubé 1998)
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