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Translations of summary
This paper focuses on the study of temporality used as a clinical pointer to processes of affect regulation in patients who express their suffering through a discourse driven by bodily allusions. Differences between symptoms revealed by body language that conveys an experience of conflict (psychoneurotic symptoms) and somatizations are reviewed. Somatization is examined as a benchmark for the failure to resolve states of tension. The body in the session is conceptualized as a speech event. The body is considered as a psychical construction organized in the exchanges with a fellow human‐being. It is thus established as a support for subjectivity. Two discourse registers are described: the discourse of the evoked body and the discourse of the perceived body. The study of Greek mythology allows us to distinguish two different types of temporality: Chronos and Kairos. Chronos represents chronological whereas Kairos subjective time. Both are present in the subject; but if greater mental disorganization supervenes, Chronos predominates as it paves the way for a defence against suffering, designed to avoid the unbearable meaning of ceasing to be. Adherence to one or other mode of temporality signals different conceptions of analytic work. The topics addressed are illustrated by various clinical vignettes.
Configuration du temps, le corps et de la communication verbale – la temporalité chez les patients qui expriment leur souffrance via leur corps
L'auteur de cet article centre sa réflexion sur la temporalité, celle‐ci servant d'indice clinique révélateur des processus de régulation des affects chez des patients qui expriment leur souffrance via un discours sous‐tendu par des allusions au corps. Il passe en revue les différences entre les symptômes manifestés par un langage corporel qui exprime l'expérience d'un conflit (symptômes psychonévrotiques) et les somatisations. La somatisation est examinée sous l'angle d'un repère qui marque l’échec de la résolution des états de tension. Le corps, en séance, est conceptualisé comme un événement discursif. Il est considéré comme une construction psychique dont l'organisation se fait au gré des échanges avec un semblable. Le corps s'instaure comme un support de la subjectivité. On distingue deux niveaux de discours : le discours du corps tel qu'il est évoqué et le discours du corps tel qu'il est perçu. L’étude de la mythologie grecque nous permet de différencier deux types de temporalité : Chronos et Kairos. Chronos représente le temps chronologique, tandis que Kairos, lui, représente le temps subjectif. Les deux sont présents chez le sujet, mais plus les effets de la désorganisation mentale sont sévères, plus il faut s'attendre à la domination de Chronos, qui s’érige comme une défense contre la souffrance, afin d’éviter la signification insoutenable du non être. L'adhésion à l'un ou l'autre de ces modes temporels signe des conceptions différentes du travail analytique. L'auteur illustre son propos par plusieurs vignettes cliniques.
Konfigurationen von zeit, körper und sprachlicher kommunikation ‐ zeitlichkeit bei patienten, die ihr leiden durch den körper zum ausdruck bringen
Dieser Beitrag untersucht die Zeitlichkeit, insofern sie als klinischer Hinweis auf Affektregulierungsprozesse bei Patienten gesehen werden kann, die ihr Leiden in Form eines mit körperlichen Anspielungen durchsetzten Diskurses zum Ausdruck bringen. Erörtert werden Unterschiede zwischen Symptomen, die sich in einer Körpersprache manifestieren, die ein Konflikterleben zu erkennen gibt (psychoneurotische Symptome), und Somatisierungen. Die Somatisierung wird als Maßstab des Unvermögens, Spannungszustände zu bewältigen, untersucht. Der Körper in der Sitzung wird als Sprechvorgang konzeptualisiert und als psychische Konstruktion verstanden, die sich in den Austauschprozessen mit einem anderen Menschen organisiert. Auf diese Weise erfüllt er die Funktion, die Subjektivität zu unterstützen. Der Beitrag beschreibt zwei Diskursregister: zum einen den Diskurs des hervorgebrachten Körpers und zum zweiten des Diskurs des wahrgenommenen Körpers. Mit Hilfe der griechischen Mythologie können wir zwischen zwei verschiedenen Formen der Zeitlichkeit unterscheiden: Chronos und Kairos. Chronos repräsentiert die chronologische, Kairos hingegen die subjektive Zeit. Beide Zeitlichkeiten sind im Subjekt präsent. Kommt es zu einer gravierenden mentalen Desorganisation, so drängt sich Chronos in den Vordergrund und bahnt den Weg zur Abwehr des Leidens. Die Abwehr hat die Funktion, der unerträglichen Bedeutung des Leidens als Ende des Seins auszuweichen. Das Festhalten an dem einen oder anderen Modus der Zeitlichkeit verweist auf unterschiedliche Konzeptionen der analytischen Arbeit. Die behandelten Themen werden anhand klinischer Vignetten illustriert.
Tempo, corpo, comunicazione verbale e loro configurazioni. sulla temporalità nei pazienti che esprimono la sofferenza attraverso il corpo
Oggetto principale di questo articolo è lo studio della temporalità come indice clinico dei processi di regolazione degli affetti nei pazienti che esprimono la loro sofferenza con un discorso trasmesso tramite allusioni corporee. Vengono riesaminate le differenze tra i sintomi rivelati dal linguaggio corporeo che veicola esperienze conflittuali (sintomi psiconevrotici) e le somatizzazioni vere e proprie. Si esamina la somatizzazione come evidenza dell'incapacità di risolvere stati di tensione. Si concettualizza il corpo in seduta come un evento linguistico. Si considera il corpo come una costruzione psichica organizzata negli scambi con un altro essere umano, che viene quindi a costituirsi come portatore della soggettività. Si descrivono due registri discorsivi: il discorso del corpo evocato e il discorso del corpo percepito. Partendo da uno studio della mitologia greca, si distinguono due dimensioni della temporalità: Crono e Kairos. Crono rappresenta il tempo cronologico, mentre Kairos rappresenta quello soggettivo. Entrambi sono presenti nel soggetto; ma se sopravviene una maggiore disorganizzazione mentale, Crono è quello che predomina, nella misura in cui permette di accedere alle difese contro la sofferenza, al fine di eludere l'insopportabile significato del limite dell'esistenza. L'adesione all'una o all'altra dimensione temporale segnala differenti concezioni del lavoro analitico. Si illustrano i temi trattati con varie vignette tratte dalla clinica.
Temporalidades, cuerpos y discursos. acerca de la temporalidad en los pacientes que expresan corporalmente su sufrimiento
El eje principal de este trabajo es el estudio de la temporalidad como un indicador clínico de los procesos de regulación del afecto en pacientes que enuncian su sufrimiento desde un discurso centrado en referencias corporales. Se revisan las diferencias entre los síntomas con expresión corporal que remiten a la vivencia de conflictos (psiconeuróticos) y las somatizaciones. Se examina a la somatización como un referente de la imposibilidad para resolver estados tensionales. Se conceptualiza al cuerpo en la sesión como un hecho de discurso. El cuerpo es considerado como una construcción psíquica organizada en el intercambio con el semejante, instaurándose así como el soporte de la subjetividad. Se describen dos registros de discurso: el discurso del cuerpo evocado y el discurso del cuerpo percibido. Partiendo del estudio de la Mitología Griega se distinguen dos temporalidades diferentes: Khronos y Kayros. Khronos representa al tiempo secuencial y Kayros al subjetivo. Ambos están presentes en el sujeto, pero si adviene una mayor desorganización mental, Khronos es el que se impone estableciendo una defensa frente al sufrimiento a fin de eludir el significado insoportable de dejar de ser. La adherencia a uno u otro modo de temporalidad marca diferentes concepciones de trabajo analítico. Se ilustran los temas abordados con distintas viñetas clínicas.
1. The existence of a physical disorder does not of course necessarily imply ‘psychosomatic’ pathology. Any individual may respond to the vicissitudes of life with a somatization, which may feature in any mental organization in certain circumstances.
1. The existence of a physical disorder does not of course necessarily imply ‘psychosomatic’ pathology. Any individual may respond to the vicissitudes of life with a somatization, which may feature in any mental organization in certain circumstances.
Notes
1. The existence of a physical disorder does not of course necessarily imply ‘psychosomatic’ pathology. Any individual may respond to the vicissitudes of life with a somatization, which may feature in any mental organization in certain circumstances.
2. Translated by Philip Slotkin MA Cantab.
3. [Translator's note: The term rendered as ‘deferred action’ in the Standard Edition.]
4. Freud's later structural theory provided for three different kinds of temporality – namely, the time of the id, which is organic; the time of culture, assigned to the superego; and in addition the time of the ego. It is the last of these that uses the present, conscious perception of events both experienced and recalled in order to historicize and narrate events and experiences not only in the present but also in the past.
5. In Chronos it is the sequential element that predominates; for instance, event A is succeeded by B, and then comes C. Conversely, simultaneity rules in the domain of Kairos. A, B, and C are combined in a single moment; they come together and substitute for each other without a sequence determined by conscious logic. Their combination can give rise to A’/C’ as a novel and surprising entity that demonstrates the psyche's capacity to resolve situations and to disrupt the compulsion to repeat.
6. [Translator's note: For convenience, the masculine form is used for both sexes throughout this translation.]
7. ‘Normal’ here signifies the predominant conscious conception in the field of culture – that is, clock time.
8. Time is also inherent in Freud's definition of thought as postponed action. The deferral of an action pending its organization as a specific action entails the interposition of a time and the inclusion of the criterion of reality. Time here implies the possibility of tolerating frustration and the appearance of thought as something that directs action (Freud, Citation1896, Citation1911).
9. Something that is now – which refers to a more than ephemeral present – will cease to be so immediately afterwards and become something else. Transition – change or movement – entails a present moment, which always implies a ‘before’ and an ‘after’. In each case a frozen moment is involved, situated before or after another specific moment (Ferrater Mora, Citation1975).
10. As represented, perhaps, by the nightmares and the somatization.
11. See the section below on communication in a psychoanalytic session.
12. The change of tense to the past (whether perfect or imperfect) indicates a choice by the patient, demonstrating the realization of a distinction in her communications in the session between the significance attributed to material facts on the one hand and her thoughts about them on the other.
13. The symbolic level always entails the transition from a concrete object in reality to an intrapsychic construction and the recall of past situations.
14. This is the function that transforms sense impressions and emotional experiences into α‐elements, which are stored in the mental domain.
15. [Translator's note: Here translated from the Spanish edition quoted by the author. The original is apparently Italian (see References).]
16. The communication‐related parameters examined included the use of words with a specific semantic charge; terms with or without an affective connotation; pronunciation; emphasis; intonation; the use of strategies of communication such as negation, exclamation, modalization, and imperative or interrogative formulations; and the use of different tenses.
17. Predominant references to sensations and experiences based on bodily functions are also frequently observed in narcissistic regressions. A person under the sway of a mental conflict cannot categorize it as such; it can only be pointed out to him by someone else acting as a helper or listener.