{"id":502,"date":"2015-02-02T10:12:30","date_gmt":"2015-02-02T09:12:30","guid":{"rendered":"http:\/\/c2031720.ferozo.com\/?page_id=502"},"modified":"2024-11-25T00:50:20","modified_gmt":"2024-11-24T23:50:20","slug":"diana-kamienny-boczkowski-psychoanalysis-and-foreign-language","status":"publish","type":"page","link":"http:\/\/psychanalyse-et-transferts-culturels.com\/es\/psicoanalisis\/articulos\/diana-kamienny-boczkowski-psychoanalysis-and-foreign-language\/","title":{"rendered":"Diana Kamienny Boczkowski – Psychoanalysis and foreign language"},"content":{"rendered":"

Ce texte a \u00e9t\u00e9 produit et pr\u00e9sent\u00e9 en 2006 pour un congr\u00e8s qui avait lieu en Chine la m\u00eame ann\u00e9e.<\/em><\/p>\n

L\u2019auteur, de langue maternelle hispanique, l\u2019a d\u2019abord r\u00e9dig\u00e9 en fran\u00e7ais, puis traduit en anglais. Il f\u00fbt revu par un anglophone et entendu par des chinois et des cor\u00e9ens.<\/em><\/p>\n

Il \u00e9tait la r\u00e9ponse \u00e0 une question que se posait alors l\u2019auteur, issue de sa propre exp\u00e9rience psychanalytique,\u00a0 sur la nature de la langue qu\u2019elle pratiquait.<\/em><\/p>\n

Ce travail e\u00fbt une suite, un article sur Lacan et la langue japonaise, paru en 2013 dans la revue\u00a0<\/em>Savoirs et clinique, n\u00b016.<\/em><\/p>\n

L \u2018exp\u00e9rience analytique avec quelques patients japonais, et cor\u00e9ens, ainsi que\u00a0 la lecture des philosophes s\u2019occupant de traduction comme Barbara Cassin, m\u2019ont conduit \u00e0 cr\u00e9er l\u2019espace psychanalyse et transferts culturels \u00e0 la Maison de l\u2019Am\u00e9rique Latine,\u00a0\u00a0http:\/\/psychanalyse-et-transferts-culturels.com<\/a>.<\/em><\/p>\n

Il est classique, depuis Freud, de consid\u00e9rer l\u2019usage d\u2019une langue \u00e9trang\u00e8re par le sujet comme l\u2019indice d\u2019une proximit\u00e9 avec le r\u00e9el de la castration. Les r\u00eaves sont un vivier fourmillant d\u2019exemples, et l\u2019apparition d\u2019un obstacle \u00e0 la traduction, ou l\u2019usage d\u2019un signifiant dans une autre langue, doit trouver sa place dans le graphe du d\u00e9sir. Parfois comme dans le cas du patient arabophone, il s\u2019agit de sa position \u00e0 l\u2019\u00e9gard de l\u2019autre sexe.<\/em><\/p>\n

Ce que Lacan semble introduire avec la langue chinoise d\u2019abord, mais surtout avec la langue japonaise, avec le rapport des japonais \u00e0 leur langue, montre une autre mani\u00e8re d\u2019abonnement \u00e0 l\u2019inconscient, structur\u00e9e par les langages id\u00e9ographiques.<\/em><\/p>\n

L\u2019exp\u00e9rience analytique, qui pourrait \u00eatre assimil\u00e9e \u00e0\u00a0 une traduction impossible, vise ce point commun \u00e0 la traduction et \u00e0 la psychanalyse qui est ce point impossible de non traduction qui situe, encadre, vise l\u2019objet.<\/em><\/p>\n

Objet d\u2019amour qui cache l\u2019objet pulsionnel, objet ha\u00ef qui le cache moins, objet que le sujet est \u00e0 lui m\u00eame dans son rapport \u00e0 l\u2019Autre, objet in fine dont le sujet a \u00e0 se s\u00e9parer.<\/em><\/p>\n

Et si l\u2019analyste, lorsque lui m\u00eame est issu d\u2019une autre langue que celle du patient, potentialisait l\u2019effet Autre de la place de l\u2019analyste? Et si cette m\u00eame condition facilitait l\u2019isolement de l\u2019objet dans le transfert, ainsi que sa chute en fin de cure?<\/em><\/p>\n

\u00a0\u25ca\u25ca\u25ca\u25ca<\/em><\/em>\u25ca<\/em><\/em><\/em><\/p>\n

Psychoanalysis is a therapy which aims to reveal the unconscious meanings to explain symptoms and pathological behaviors. The discovery of unconscious is generally linked to a historical period, and a place: Vienna, in the dawn of the XXths century.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In the beginning of psychoanalysis many European and American patients travelled to Vienna or Berlin to do their training and treatment. Some patients spoke in English to Freud who spoke German. Some others patients spoke in German to their analysts but their mother languages were Hungarian, Russian, and others languages.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In consequence of this multilingual situation, we can argue that psychoanalysis was, historically and structurally, always intercultural. There has always been a strong interrelation between psychoanalysis and foreign languages. In this paper, I will cover three main areas of discussion that can lead to this conclusion.<\/p>\n

1. Exile and psychoanalysis<\/h3>\n

The first point I will discuss is how exile was bound up with the life of the \u201cfather of psychoanalysis\u201d, Sigmund Freud; how exile was, from the very beginning, a significant element in the development of his theory and practice.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Freud was born in Galicia in east Europe, and his father spoke to him in tcheck.\u00a0 Freud, it seems, studied Hebrew, Jewish traditions and ideas.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Joseph Yerushalmi (Yerushalmi,1991), an American historian and researcher, tried to prove how, in the making of many of Freud\u2019s theories such as\u00a0The Interpretation of Dreams\u00a0<\/em>(1900)<\/em>, the seduction theory in causing hysteria, and\u00a0Moses and Monotheism\u00a0<\/em>\u00a0(1939)\u00a0which was completed in exile, the influence of language was the product of Freud\u2019s early contact with Hebrew and his father\u2019s desire.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In fact, Freud was very concerned about this fact and about psychoanalysis being considered a Jewish science. As we know, Freud wanted his theories to be considered as \u201cpure\u201d scientific theories. Yet, his critics used the ideology and race arguments to criticize the universality of his ideas, claiming that his origins strongly influenced his discoveries. Even today, proponents of certain theoretical positions about sublimation consider that sublimation is not necessarily the same in Chinese as in English. Sublimation is not the same in German as in Yiddish.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Freud decided to make his Christian follower Carl Gustav Jung the head of his psychoanalytical movement \u2013 precisely to defend it from attacks against it being a Jewish movement. Freud wanted to go beyond his cultural identity. He was born Segismund Shlomo Freud \u2013 typically Jewish names. But he never used his middle name Shlomo, and from his teens, he went by Sigmund and not Segismund. Both names were German, but Sigmund was less common in the Jewish community. He wrote to Abraham that if his name had been Oberower, the path of psychoanalysis would have been smoother and there would have been less resistance to it (Letter from S.Freud to K.Abraham, 1908).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yerushalmi\u2019s research has shown how Jacob Freud, Freud\u2019s father, wrote an inscription to Freud in a bible he gave him addressing him as \u201cShlomo Sigmund Freud\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Many elements of Freud\u2019s life are present in his theories. We aim to highlight the fact that from its origins, the relationship with his culture and his identity were important factors in the development of Freud\u2019s theories.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Today, people are generally more familiar with foreign languages and are more sensitive, and probably more open to, the effects of language. Indeed, Freud\u2019s interpretation of dreams, one of the starting point texts marking the origins of psychoanalysis,\u00a0<\/strong>where we find the theory of the unconscious structured like a language,\u00a0<\/strong>as Lacan later identified this concept, is probably a consequence of Freud\u2019s early contact with foreign languages. \u00a0\u00a0\u00a0\u00a0\u00a0 Yerushalmi tempted to demonstrate, Freud was well versed in Hebrew and not only was he able to read the Bible, but he also understood the meaning of the words.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Yerushalmi also analyze the relationship between one of the Freud\u2019s most significant works,\u00a0Moses and Monotheism<\/em>\u00a0and the bible that Freud received as a gift from his father. In this bible, his father wrote a short inscription in Hebrew using \u201cMelitzah\u201d, a particular utilisation of biblical texts, in which he tells his son to draw closer to the Jewish community and Jewish traditions.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Freud recorded periods of mourning in his life in his notes. Through these notes, we learn about his relationship with Karl Abraham as well as with Sandor Ferenczi and his son and daughter.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Loss of someone close leads to changes in a person\u2019s psychological development. \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 These changes take different forms and are not always pathological. Yerushalmi highlights the fact that by an \u201cob\u00e9issance apr\u00e8s-coup<\/em>\u201d (deferred obedience), Freud read and followed his father\u2019s dedication that had been written in his bible for 35 years.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Following Freud\u2019s own theory of mourning, we can say that\u00a0Moses and Monotheism<\/em>\u00a0was a natural consequence of his father\u2019s death. But we can also cite the influence of the presence of the Hebrew language in the book he received from his father. Like the Greek myth of Cadmos which recounts the myth of the origin of writing, Freud\u2019s creation\u00a0Moses and Monotheism<\/em>\u00a0was also strongly influenced by the death of his father.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Hebrew, the language of his origins, a language his father tried to transmit to him, is an object of loss and in this way, an object which marks the starting point of a long period of sublimation, with\u00a0Moses and Monotheism<\/em>\u00a0as an end result. In some ways, writing\u00a0Moses and Monotheism<\/em>\u00a0was a way for Freud to complete his mourning period for his father. Yet, this work is highly determined by the presence of language. Thus, we are led to question if the concept of \u201cob\u00e9issance apr\u00e8s coup<\/em>\u201d that Yerushalmi derives from Freud and uses in his analysis of Freud\u2019s\u00a0Moses<\/em>, is a general phenomenon in patients being able to speak, or having spoken or having been brought up speaking, foreign languages.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Within the psychoanalytical community, it has often been said that as a philosophical theory, psychoanalysis was founded and developed in exile. Exile was a reality in the lives of the psychoanalysts who developed the theories. Many psychoanalytical institutions were established by exiled practitioners or by the second generation of exiled people (for example the Asociacion psicoanalitica in Argentina, as well as in Mexico, Uruguay, Chile , France, the UK and the US). The migrant psychoanalysts could in this way continue to belong to the culture they lost as a consequence of the forced exile (Mijolla, 2002).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In psychoanalytical psychotherapy, we attempt to draw out childhood language from the patient, and this language is spoken in what we call the \u201cmother tongue\u201d. For this reason, many psychoanalysts believe that is very hard to analyze or be analyzed in a language other than one\u2019s mother tongue. However, based on this hypothesis, Freud himself would not have been able to work as a competent psychoanalyst, given the fact that his mother spoke a poor German, and most of the time she communicated in Yiddish!<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In Argentina, Freud\u2019s work appeared for the first time in 1910 as a reference in an article presented in a congress of psychiatry in Buenos Aires. However, psychoanalytical theories were only properly introduced and practiced in Argentina from the 1940s onwards, with the large wave of European immigration to the country. Many exiled psychoanalysts or sons of exiled people, such as Bleger, Raker, Liberman, Langer, and many others, were pioneers of psychoanalysis in Argentina. Klein, Sterba, Otto Kernberg, Helen Deutsch, Alexander, and later in France, Granoff and Smirnoff, were just a few of the psychoanalysts coming from east Europe and practicing psychoanalysis in a language which was not their mother tongue.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Many analysis were multilingual and this clinical fact is seldom mentioned in early articles.(Buxbaum,E.1949;Ferenczi,1911;Loewenstein,1956;Krapft,E.1955;Greenson,1950;Movahedi, S,1996)<\/p>\n

2. Language and psychoanalysis<\/h3>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The second point will be to study how language might affect psychoanalysis, keeping in mind that the theory and the clinical practice of psychoanalysis are based on many other concepts and theoretical positions. However, for Freud Unconscious and languages is closely related.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In some ways we can consider the development of science as intercultural within its historical evolution. Psychoanalysis was intercultural from its very outset. Not only Freud\u2019s biographical influence on his work, with his origins in an exiled or migrant family, but the history of psychoanalysis in relation to History with a big H, meant that psychoanalysis was necessarily an intercultural or transcultural object. The Second World War and the rise of anti-Semitism led directly to the exile of many psychoanalysts.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 We can also identify cultural\u00a0influences on psychoanalysis. In this way the so-called \u201cshort session\u201d \u00a0introduced by Lacan, based on his theoretical position on the unconscious and its manifestation, can be considered as a cultural object. But it isn\u2019t because it\u2019s just a consequence of his theoretical position about unconscious. The attitude of British and American psychoanalysts toward the European collegues is interesting to study.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Inside a same culture, the psychoanalytical one, It was possible to find differents attitudes against the foreign analyts. Several times, in the exchanges between analysts it was signified that to immigrants it would be to important to have degrees in order to be accepted and also that they have to have the knowledge. Even in such a tragic period, in the late nazi government, psychoanalysts were very rigoristic with that. Some historians think it was a form of anti-Semitism.! (Steiner, 2002).<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 However, in order to go astray from our subject, let us return to the obstacle encountered when the mother tongues of the patient and the analyst are different. The followers of \u201corthodox\u201d\u00a0psychoanalysis would argue that \u201cfacts\u201d or \u201cimages\u201d recounted by the patient are linked to a very strong material reality. Perfumes, colors, tactile memories are all significant. However, this linguistic obstacle might still be encountered even if analyst and patient belong to the same culture and share the same mother tongue.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 We are not describing a Babel situation.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Patient and analyst must have a common language. Nevertheless unconscious surprises, the\u00a0lapsus<\/em>\u00a0or \u201cFreudian slips\u201d, the failed memories, are all \u201cspoken\u201d in a new language. Even while accepting that the patient\u2019s mother tongue is the most familiar and easily accessible, we should still regard this mother tongue attempting to describe or express unconscious phenomena as a foreign language. This is why we argue that psychoanalysis is always dealing with foreign languages, even when the analyst treats patients in their own \u201ccountry language\u201d. Psychoanalysts are well aware that even the mother tongue is \u201cunheimlich\u201d:\u00a0 unfamiliar<\/em>\u201d, or \u201cOther<\/em>\u201d.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 It is interesting that in psychoanalysis, the first \u201cforeigner\u201d who affects the child\u2019s development is the mother, who takes care of the child and at the same time, transmits the so-called \u201cmother tongue\u201d. Thus, the mother is the first \u201cforeigner\u201d that the baby has to incorporate into his\/her psychic world! Taking this as a basic premise, and using the Lacanian concept of Other, we can thus show that not only was the psychoanalytical movement developing in exile and using foreign languages, but also that at the very origin of human development, the human being is pushed to speak a foreign language, his\/her mother\u2019s language! (Milner, JC.1978)<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In some psychoanalytical theories, this switch from a mythical state of pure drive, to a state of language and unconscious building, goes alongside the incorporation of language. Indeed, it is worth noting that most psychoanalytical theories speak of the \u201cincorporation\u201d of language.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In this sense, from the very outset, language is identified as a foreign object. Consequently, in our work, even when patients speak the same mother tongue as we do, the first or significant \u201csayng\u201d of the Other, is still felt to be foreign. The \u201cOther\u201d is, in Lacanian terms, directly related to language (Lacan,J. 1955-56,1966)<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 This kind of foreign experience that psychoanalysis aims to reproduce in each cure, allows the patient to see again, hear again, this \u201ctold\u201d as foreign. But this time, within the transference, they are able to \u201canalyse\u201d the meaning that was rejected the first time round in order to be loved by the mother or any other significant parent-figure in their lives.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 We receive a language, and this fact is what drives the infant to any given neurotic situation. Something strange or \u201cforeign\u201d, something not well incorporated, can be the basis for a further symptom, whether neurotic or psychotic. We cannot underestimate the impact of the first mother\/foreign language the human being receives. But using the same logic, we have to analyse the interaction between analyst and patient.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 We are trained to recognise in the patient, to \u201chear\u201d, these language phenomena that the patient needs to break with his\/her unhealthy submission to the other. Meanings and languages structure this submission. When the patient is able to recognise the meanings which were interpreted for the first time in his, her first mother tongue, psychoanalysis can then bring him, her to a sense of freedom.<\/p>\n

3. Cases showing these surprising encounters between patients and analysts and how even mother tongue could be foreign<\/h3>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The final section of this paper will examine several examples how the interaction between patient and practitioner is determined by their relationship with language and transference.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The first example we will give is a patient whose mother tongue was Spanish, who discussed with his analyst the fact that his mother was always reading encyclopaedic dictionary about great scientists (always men) and how this affected him. This patient analysed by an English speaking analyst, showed inhibitions to any form of intellectual work, his own job being intellectual. He also suffered greatly from the fact that his mother never went beyond the letter F,\u00a0<\/strong>reading encyclopaedic dictionary.\u00a0<\/strong>The analyst interpreted F as \u201cF for Faulkner\u201d who was the author of the current book this patient was working on. The patient paused for a long while and the analyst offered another interpretation:\u00a0\u201cF for female\u201d. At this point, the patient was rather startled because in Spanish, the word female ismujer<\/em>, beginning with an \u201cM\u201d and not an \u201cF\u201d.<\/em><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Nevertheless, even if he was angry with his analyst, this patient could still recognize that the problem he could not resolve between Faulkner and himself was based on his problem with women, \u201cfemenino<\/em>\u201d in Spanish.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In another case, a French- and Arabic-speaking man dreamt about a prostitute wearing black stockings. His relationship with this daughter, his only daughter, had been very difficult. To explain the character of the woman in his dream, he drew on some Arabic words. Those words expressed for him the true tender nature of a woman, \u062d\u0646\u064a\u0646\u0629, as mother and as sister. Yet, he was unable to describe his daughter as \u062d\u0646\u064a\u0646\u0629 ,\u00a0hanina<\/em>, tender. In this case, the analyst was French-speaking with Spanish as his\u00a0<\/strong>mother tongue. The analyst did not speak Arabic but was able to ask pertinent questions in order to gain an understanding of the Arabic term and to realize the daughter represented the \u201canti- \u00a0\u062d\u0646\u064a\u0646\u0629\u201d for the patient .<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 The third case is an American-German patient who spoke in French and who chose a French-speaking analyst in France. During her psychoanalysis, she was able to perceive her mother\u2019s influence on her in the following way: the husband of the patient was German and she spoke in English to their son. During analysis, she discovered that the most significant reason for her rejecting her husband was the fact that she spoke to him in German and German was\u2026 her mother language. Her mother, probably psychotic, had lost many members of her family during the Second World War. She was always mourning this loss. \u00a0\u00a0\u00a0 Consequently, she was unable to be a role model as a mother and as a woman to her daughter. Thus, for this patient, to be a woman meant to speak in English or French, and not German. This patient could say she was a woman but not a\u00a0freulin.\u00a0<\/em>The hysterical and somatic symptoms, which were the basis for her request to see an analyst, disappeared when she was able to discuss and enunciate the traumatic words in German her mother had spoken to her.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 In Freud\u2019s theory, transference is the possibility of remembering the past in the analytical space. Different theories of transference have attempted to explain the kind of attachment the patient has for the analyst. Lacan\u2019s theory of transference, based on the knowledge that language hides, explains this attachment through the way the patient gives to the analyst the place of the Other. This is the place where the analyst takes on the role of someone who knows all the effects of language on the subject and all the meanings of the past. For Lacan, the analyst represents, during psychoanalysis, this other, but at the end of analysis, the patient should discover that this other was actually a \u201csemblant<\/em>\u201d. At the same time this Other represents the code of language. This \u201ccode\u201d is not a linguistic code, because the signs don\u2019t correspond in a bi-directional way with things. For psychoanalysis, between things and signs we find the significant. An old discussion between analysts about the possibility or not to work in a foreign language, leads Freud to stop the discussions and say that the importance must be given to the choice of words made by the patient, in any language (Freud, 1909). Nevertheless analysts forget Freud\u2019s radical position and make sometimes interesting interventions about the different uses the multi-linguistics patients might do with different languages they posses. Using of mother tongue as truly communication, using cultural language or second language as a way to rejects the unconscious meanings, or as a way to seam include in the new culture.<\/p>\n

Several conclusions<\/h3>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 We would argue that even for patients sharing the same mother tongue with the analyst, this does not always guarantee a successful psychoanalysis. In any case, the impact of a particular word in the psychic universe of one person\u00a0c<\/strong>annot be known in advance. Psychoanalysis is essentially a language puzzle, dealing with the fact that even our language, the language we speak every day is always, at its core, foreign. Lacan invented the concept of \u201clalangue<\/em>\u201d to express this idea.<\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 Of course, we must conclude that the analyst needs to have a good working knowledge of the patient\u2019s mother tongue in order to work together to a cure. Yet, in the same way that we have say that Freud probably continued to operate in his Yiddish-German world until his death, and that psychoanalysis has always situated itself in different cultures and languages, we can also argue that in the analytic setting, both the patient and analyst operate in a special kind of foreign language.<\/p>\n

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\u00b0First published in:\u00a0http:\/\/www.ephep.com\/fr\/content\/diana-kamienny-boczkowski-influence-foreign-languages-psychoanalysis<\/a><\/p>\n

References<\/p>\n

Freud S<\/strong>. (1900)<\/strong>:\u00a0<\/strong>The interpretation of dreams,<\/em>\u00a0Standard Edition of the Complete Psychological Works of Sigmund Freud. Traduction James Strachey.1953-1974 Londres. The Hogarth Press.<\/p>\n

Freud S<\/strong>.\u00a0(1908)<\/strong>: Letter to Karl Abraham from 23 July 1908,\u00a0Correspondance Freud Abraham. 1907-1926.\u00a0<\/em>Paris. Gallimard. 1969, and in\u00a0Les deuils de Freud<\/em>. Gomberoff L. and Kamienny-Boczkowski D. presented AIHP. Aix en Provence. July 2006.<\/p>\n

Freud S. (1909)<\/strong>:\u00a0Les premi\u00e8res psychanalyses 1908-1910.\u00a0<\/em>Paris:Gallimard and in Hamad N.(2006)\u00a0La langue et la fronti\u00e8re<\/em>. Paris. Denoel<\/p>\n

Freud S. (1939)<\/strong>:\u00a0<\/strong>Moses and Monotheism<\/em>. Standard Edition of the Complete Psychological Works of Sigmund Freud. Traduction by James Strachey.1953-1974 Londres. The Hogarth Press.<\/p>\n

Greenson R.R. (1950)<\/strong>:\u00a0<\/strong>The mother tongue and the mother.<\/em>International journal of psychoanalysis. 31:18-23<\/p>\n

Krapt E.E. (1955)<\/strong>\u00a0The choice of language in polyglot psychoanalysis.\u00a0<\/em>Psychoanalytical Quarterly.52:34-55<\/p>\n

Lacan J. (1973)\u00a0<\/em><\/strong>Encore.\u00a0<\/em>Paris. Seuil.<\/p>\n

Lacan J. (1984)\u00a0<\/strong>Les psychoses (1955-56).<\/em>Le S\u00e9minaire. Livre III. Paris. Seuil.<\/p>\n

Lacan J. (1966)<\/strong>\u00a0Fonction et Champ de la parole et du language\u00a0<\/em>(Fonction and field of word and language) inEcrits.<\/em>Paris. Seuil.<\/p>\n

Loewenstein R.M. (1956)<\/strong>.\u00a0Some remarks on the role of speech in psycho-analytic technique\u00a0<\/em>Int. Journal of psychoanalysis.37:460-468<\/p>\n

Mijolla S. de (2002<\/strong>)\u00a0La pens\u00e9e est elle apatride?(Is thinking Nationless?).<\/em>Topique-revue Freudienne. (80).7-13. Paris. L\u2019esprit du temps.<\/p>\n

Milner J-C. (1978).\u00a0<\/strong>L\u2019amour de la langue.\u00a0<\/em>Paris. Seuil.(see page 21 for considerations about relations between mother tong within other languages)<\/em><\/p>\n

Movahedi S. (1996)\u00a0<\/strong>Metalinguistic Analysis of Therapeutic Discourse: Flight Into A Second Language When The Analyst And The Analysand Are Multilingual.<\/em>\u00a0(1996). Journal of the American Psychoanalytic Association, 44:837-862<\/p>\n

Steiner R. (2001)<\/strong>\u201dIt\u2019s a new kind of diaspora\u201d<\/em>.\u00a0Explorations in the Sociopolitical and Cultural Context of Psychoanalysis.<\/em>London. Karnac Book 2001.<\/p>\n

Yerushalmi Y.H.<\/strong>\u00a0(1991).<\/strong>\u00a0Freud\u2019s Moses: Judaism Terminable and Interminable\u00a0<\/em>.\u00a0<\/strong>Yale Universitary Press. TraductionLe Mo\u00efse de Freud: Judaisme terminable et interminable\u00a0<\/em>Paris. Gallimard. 1993<\/p>\n","protected":false},"excerpt":{"rendered":"

Ce texte a \u00e9t\u00e9 produit et pr\u00e9sent\u00e9 en 2006 pour un congr\u00e8s qui avait lieu en Chine la m\u00eame ann\u00e9e. L\u2019auteur, de langue maternelle hispanique, l\u2019a d\u2019abord r\u00e9dig\u00e9 en fran\u00e7ais, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":1445,"menu_order":3,"comment_status":"closed","ping_status":"closed","template":"","meta":{"inline_featured_image":false,"footnotes":""},"class_list":["post-502","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"http:\/\/psychanalyse-et-transferts-culturels.com\/es\/wp-json\/wp\/v2\/pages\/502","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/psychanalyse-et-transferts-culturels.com\/es\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"http:\/\/psychanalyse-et-transferts-culturels.com\/es\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"http:\/\/psychanalyse-et-transferts-culturels.com\/es\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/psychanalyse-et-transferts-culturels.com\/es\/wp-json\/wp\/v2\/comments?post=502"}],"version-history":[{"count":1,"href":"http:\/\/psychanalyse-et-transferts-culturels.com\/es\/wp-json\/wp\/v2\/pages\/502\/revisions"}],"predecessor-version":[{"id":503,"href":"http:\/\/psychanalyse-et-transferts-culturels.com\/es\/wp-json\/wp\/v2\/pages\/502\/revisions\/503"}],"up":[{"embeddable":true,"href":"http:\/\/psychanalyse-et-transferts-culturels.com\/es\/wp-json\/wp\/v2\/pages\/1445"}],"wp:attachment":[{"href":"http:\/\/psychanalyse-et-transferts-culturels.com\/es\/wp-json\/wp\/v2\/media?parent=502"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}