El artículo de Lewis Aron fue innovador. Veinticinco años después, ¿qué ha cambiado? ¿Ha evolucionado nuestra forma de trabajar clínicamente? Me parece que muchos de los cambios apuntan hacia un in...

ABSTRACT This paper examines Giuseppe Civitarese’s concept of intercorporeality and its implications for psychoanalytic technique, ethics, and therapeutic action. Through a close reading of The Original Encounter: Psyche, Eros, and the Intercorporeal Bond, the author explores Civitarese’s emphasis on affective attunement, embodied communication, and care of the analytic bond, while questioning whether psychoanalytic transformation can occur without some form of insight or self-understanding on the part of the patient. Drawing on Bion, Winnicott, and Bollas, this discussion argues that being and knowing need not stand in opposition, but that genuine analytic knowing may emerge through emotional experience, reverie, and contact with psychic reality.

Soglia: oh, pensa che è, per due che si amanologorare un po’ la propria soglia di casa già alquanto consunta,anche loro, dopo dei tanti di prima,e prima di quelli di dopo … leggermente.R. M. Rilke ...

ABSTRACT This commentary responds to Chana Ullman’s reflections on witnessing Israeli suffering after October 7th, written by a Lebanese psychoanalyst in the immediate aftermath of Israeli military operations across Lebanon. It examines the psychic, social, and historical conditions that have foreclosed mourning and witnessing in contemporary Israeli society. Drawing on psychoanalytic theory, Israeli anthropological studies of militarized childhood, and Holocaust trauma history, the author argues that Israeli collective life is organized around what Joshua Durban calls “murderous mourning”: a condition in which the collapse of symbolization forecloses mourning, resulting in violence and manic defense. The essay traces how cultural militarism functions as a pervasive social-symbolic matrix through which Israeli children are socialized into narratives of existential threat, persecution and sacrifice – through collapses of temporal and relational differentiation that blur distinctions between past and present, civilian and combatant, child and soldier. Such configurations intensify primitive anxieties, contribute to persecutory forms of collective organization, and create what Sam Gerson calls the “Dead Third.” One Israeli first-grader’s statement captures the deadened social world being transmitted: “Henn was born dead.” This foreclosure of mourning cannot be understood apart from Zionist ideology and the disavowed violence surrounding the State’s founding: establishing a culture of knowing and not-knowing and a double bind in which acknowledging the Nakba is experienced as annihilation, making mourning structurally impossible and its substitutes, including violence, psychically inevitable. Genuine witnessing requires reckoning with these foundational fractures – including disavowal and cultural militarism – a precondition for mourning, aliveness, and ethical relation to the other.

ABSTRACT This paper describes the unique modes of witnessing that have been emerging in the aftermath of the 7/10/23 Hamas attack in Israel. The paper deals with the meaning of witnessing during, and immediately following, a major catastrophe. I argue that these testimonies connect the witness bearing them, and the collective. The testimonies serve the victim but are shaped by what the collective needs. As such, the testimonies become narrower, and unify the narrative, while leaving out, or ignoring parts, that do not conform to the narrative of the collective. This process glosses over vast splits and differences of interpretations, erases multiplicity, and provides constant justifications for the evasion of responsibility, and for the continued cycle of violence. When it reaches the collective, the testimony does not only tell a truth, it also conceals it. I discuss witnessing in the setting of psychoanalytic treatment, briefly reviewing major current theoretical contributions to the understanding of the functions of witnessing in psychoanalytic treatment. I conclude with an afterward, reflecting on my perspective a year and a half after the trauma, as an Israeli citizen facing the suffering of Palestinians, implicated in the abhorrent destruction, killing, and famine inflicted on Gaza and its citizens.

ABSTRACT Para este cuarto proyecto de Après Coup, retomamos el ensayo clásico de Lew Aron, La experiencia del paciente de la subjetividad del analista, acompañado de traducciones al español y al italiano, así como de comentarios de Anthony Bass, Elise Geltman, Sam Gerson, Jessica Benjamin, Masha Borovikova Armyn, Alejandra Plaza Espinosa y Gianni Nebbiosi.

ABSTRACT In this paper I attempt to create space to think about the following: What arises when we center the harrowing pain of those who are victims of atrocities, who are also implicated in perpetrating atrocities, when the magnitude of destruction has not been acknowledged, and when there are no processes of accountability? Are there limits to what we can and should engage in the public square versus within our own communities first? If the witnessing lens is collapsing under the weight of violence, new defensive styles, and the complexities of the current moment, is it possible that we need to rethink our psychoanalytic canon, and what might that mean? And can we hold the humanity of all as we think together about these questions, without splitting? This paper joins scholars arguing for an “implicated witnessing” lens and those initiating the work of reckoning with our responsibility even while violence continues.

ABSTRACT Per questo quarto progetto di Après-Coup, riprendiamo il classico saggio di Lew Aron, L’esperienza del paziente della soggettività dell’analista, presentandone le traduzioni in spagnolo e in italiano, insieme ai contributi di Anthony Bass, Elise Geltman, Sam Gerson, Jessica Benjamin, Masha Borovikova Armyn, Alejandra Plaza Espinosa e Gianni Nebbiosi.