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Collège d'analyse Sur Facebook : https://www.facebook.com/CollegeAnalyseLaique RUBRIQUES PHOTOS VIDEOS PARTAGER 207 S'ABONNER Samedi, Nov. 10, 2012 Prochaine édition dans environ 6 jours Archives MILLER et Autisme/ La psychanalyse en procès & Pour la défense des droits des autistes Partagé par Frans Tassigny calameo.com - Je crois que la parole, sur la question de la psychanalyse, n'est pas assez donnée aux analysants Je suis venu au fil du temps à m'autoriser à parler et à voir ma vie un peu d'une autre manière. Mo... Minutes autour de Jacques Lacan college-analyse-laique.org college-analyse-laique.org - Minutes autour de Jacques Lacan « »Lacan avait posé la question à la passe de ce qui pouvait se passer dans » la boule de quelqu'un pour s'autoriser d'être analyste « . Il dit en avoir raté la ré... Les vases non communicants, par Jean Bertrand Pontalis. college-analyse-laique.org college-analyse-laique.org - Les vases non communicants, par Jean Bertrand Pontalis. dormirajamais.org - Entre Freud et Breton, c'est peu dire que le principe des vases communicants a mal fonctionné. Breton/Freud: les vases no... La grande aventure de la cure par la parole, à partir du versant père-fille college-analyse-laique.org college-analyse-laique.org - La grande aventure de la cure par la parole, à partir du versant père-fille Les Éditions Fayard ont publié récemment la correspondance entre Freud et sa fille Anna. Environ 300 lettres jusqu'alors ... L'Avocat du Diable ( BHL ), Bernard-Henri Lévy et Jacques Lacan…et Michel Foucault… college-analyse-laique.org college-analyse-laique.org - * Yann Garvoz Je suis dans trop de groupes (reflet de trop d'intérêts, que du coup je ne puis tous qu'effleurer), alors du coup vais quitter celui-ci. Avant cela je vais me faire l'avocat du diable...

Finnegans Wake James Joyce This web edition published by eBooks@Adelaide. Rendered into HTML by Steve Thomas. Last updated Friday, October 5, 2012 at 16:14. This edition is licensed under a Creative Commons Licence (available at http://creativecommons.org/licenses/by-nc-sa/3.0/au/). You are free: to copy, distribute, display, and perform the work, and to make derivative works under the following conditions: you must attribute the work in the manner specified by the licensor; you may not use this work for commercial purposes; if you alter, transform, or build upon this work, you may distribute the resulting work only under a license identical to this one. For any reuse or distribution, you must make clear to others the license terms of this work. Any of these conditions can be waived if you get permission from the licensor. Your fair use and other rights are in no way affected by the above. eBooks@Adelaide The University of Adelaide Library University of Adelaide South Australia 5005

The book was originally titled Thinking About Thinking. Just arriving in bookstores from Farrar, Straus and Giroux, it's now called Thinking, Fast and Slow. It's wonderful, of course. To anyone with the slightest interest in the workings of his own mind it is so rich and fascinating that any summary of it would seem absurd. Kahneman walks the lay reader (i.e., me) through the research of the past few decades that has described, as it has never been described before, what appear to be permanent kinks in human reason. The story he tells has two characters-he names them "System 1" and "System 2"-that stand in for our two different mental operations. System 1 (fast thinking) is the mental state in which you probably drive a car or buy groceries. It relies heavily on intuition and is amazingly capable of misleading and also of being misled. The slow-thinking System 2 is the mental state that understands how System 1 might be misled and steps in to try to prevent it from happening. The most important quality of System 2 is that it is lazy; the most important quality of System 1 is that it can't be turned off. We pass through this life on the receiving end of a steady signal of partially reliable information that we only occasionally, and under duress, evaluate thoroughly. Through these two characters the author describes the mistakes your mind is prone to make and then explores the reasons for its errors.

Il y eut beaucoup de débat quant à savoir si James Holmes était psychotique ou psychopathe. Quand une personne est psychotique, ils sont d'avoir un épisode où ils perdent contact avec la réalité, souvent le résultat d'un trouble comme la schizophrénie. Dans le cas où Holmes, nous spécifiquement apprenant qu'il aurait pu être schizophrène, une condition qui ne se manifeste pas souvent jusqu'à la fin des années de l'adolescence et au début de la vingtaine moyennes. Psychopathie, d'autre part, n'est pas un trouble de la pensée, mais un état où une personne manque d'empathie et de remords pour leurs actions et manque par conséquent les inhibitions qui empêchent une personne normale de faire "mal". VERSION ANGLAISE : http://kevin-goodman.com/?p=1717

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Robert Plutchik, an American psychologist and professor, developed an emotion theory from 1960s to 80s. He assumed that all emotions result from eight congenital basic emotions that developed evolutionary. I made an attempt to visualise his theory on a poster during Prof. Matthias Krohn's information mapping seminar at the University of Applied Sciences Potsdam. The poster was exhibited at the Leipzig Book Fair from March 22nd to 25th, 2007 in the booth of Potsdam University of Applied Sciences. Project description+ at INCOM.org. Download+ a PDF of the poster (A2). By www.markusdrews.com/

Your senses are your windows on the world, and you probably think they do a fair job at capturing an accurate depiction of reality. Don't kid yourself. Sensory perception - especially vision - is a figment of your imagination. "What you're experiencing is largely the product of what's inside your head," says psychologist Ron Rensink at the University of British Columbia in Vancouver, Canada. "It's informed by what comes in through your eyes, but it's not directly reflecting it."

Why are we all so different? Here is a toolkit for finding out what people are really like IN THE 4th century BC, the Greek philosopher Theophrastus, Aristotle's student and successor, wrote a book about personality. The project was motivated by his interest in what he considered a very puzzling question: "Why it has come about that, albeit the whole of Greece lies in the same clime, and all Greeks have a like upbringing, we have not the same constitution of character?" Not knowing how to get at the answer, Theophrastus decided to instead focus on categorising those seemingly mysterious differences in personality. The result was a book of descriptions of personality types to which he assigned names such as The Suspicious, The Fearful and The Proud. The book made such an impression that it was passed down through the ages, and is still available online today as The Characters of Theophrastus. The two big questions about personality that so interested Theophrastus are the same ones we ask ourselves about the people we know: why do we have different personalities? And what is the best way to describe them? In the past few decades, researchers have been gradually answering these questions, and in my new book, Making Sense of People: Decoding the mysteries of personality, I take a look at some of these answers. When it comes to the origins of personality, we have learned a lot. We now know that personality traits are greatly influenced by the interactions between the set of gene variants that we happen to have been born with and the social environment we happen to grow up in. The gene variants that a person inherits favour certain behavioural tendencies, such as assertiveness or cautiousness, while their environmental circumstances influence the forms these innate behavioural tendencies take. The ongoing dialogue between the person's genome and environment gradually establishes the enduring ways of thinking and feeling that are the building blocks of personality. This de

Psychoanalysts since Freud thought they passed psychoanalysis alone, and then only in the context of the analytic cure: set of mirrors where the "shrink" was even here the "knowing" possession of knowledge and discourse the man, his mental and psychic life? OR, the analyst, in principle ... is at the heart of the cure being "psychoanalysis" as an issue of transmission. He puts this object, emphasizing this no word could contain the whole truth. "There is no metalanguage". No words can all say anything. Word and things, words and ideas are lame to conjoin. Tinker, tinker, and see: the small screws never find their right ankles ... Why prohibit psychoanalysis, often when we saw outside the inner circle of Schools, to be also affected by this impossible? There had he not, in everyday life as an object of knowledge that few could pass, but contain them all?

Ne prétendons plus à la neutralité mais tenons compte de l'efficace psychanalytique et de sa résistance, de ses spéculations et stratagèmes, interpellons de façon critique, ouvrons des brèches: c'est oeuvrer à la psychanalyse "en fracas". Faut-il encore soumettre le discours psychanalytique à la rigueur de la preuve, aux chaînes de la conséquences , aux contraintes internes du collectif? Faut-il toujours articuler et surtout ne plus ignorer ce que certains voudraient laisser tomber ou réduire sous les dogmes de diverses chapelles? Faut-il enfin déterminer la spécificité de l'après-coup psychanalytique et de ce qu'elle arraisonne? Que propose-t-on ä la psychanalyse alors que nous vivons dans un espace pluridisciplinaire, global où toutes les valeurs préfabriquées normalisent banalisent l'être? Où des revues, articles, de tout poil, semblent, plus qu'informer, nous rendre un amalgame de savoirs qui donnent une impression de fadeur lorsque,rivalisant de diagrammes abscons, ils font la statistique de leur propre médiocrité telle un "semblant" juste bon à décomposer, fragmenter, un tout qui ne sera donc jamais compris exhaustivement. Jamais l'enseignement de la psychanalyse n'a fait de la psychanalyse une recherche "limitée corporativement en en une weltanschaung réservée aux seuls initiés". Initiés de l' héritage freudien, lacanien, etc... Tous les membres du collectif , responsables, intervenants, contribuent à élever la psychanalyse en un espace spéculatif telle une recherche fondamentale. On n'y apprend ni des systèmes, ni des cultes, on y reçoit un éveil de la pensée dépassant les limites de la psychanalyse pure pour se tourner vers l'ethnologie à l'exemple de Frazer ou de Malinowski et dans ce pluralisme se dégagent des idées non dirigistes, des non certitudes en quelque sorte. Jamais cette recherche ne prendra matrice dans une quelconque corporation, guilde, défendant ses droits et privilèges plutôt que la pertin

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An Israeli soldier posted herself photos on Facebook in uniform. She smiling beside bound and blindfolded Palestinian prisoners. It gets sharp criticism Monday from the Israeli military and Palestinian officials.

"people of upper-class status aren't very good at recognizing the emotions other people are feeling. The researchers speculate that this is because they can solve their problems, like the daycare example, without relying on others -- they aren't as dependent on the people around them. Maybe most fascinating is that "when people were made to feel that they were at a lower social class than they actually were, they got better at reading emotions," suggesting that even a temporary shift in context can account for behavioral changes."

I am inclined to agree with you, it's a class thing rather than a money thing. we're subjected to a fair bit of it here in the UK, but are expected to 'play the game'

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