{"id":591,"date":"2018-12-26T20:29:53","date_gmt":"2018-12-26T23:29:53","guid":{"rendered":"http:\/\/matpsil.com\/revista-lapso\/\/?post_type=avada_portfolio&#038;p=591"},"modified":"2023-12-06T02:41:43","modified_gmt":"2023-12-06T01:41:43","slug":"smania-the-consistency-of-the-imaginary-in-current-clinical-practice","status":"publish","type":"avada_portfolio","link":"http:\/\/matpsil.com\/revista-lapso\/portfolio-items\/smania-the-consistency-of-the-imaginary-in-current-clinical-practice\/","title":{"rendered":"SMANIA | The Consistency of the Imaginary in Current Clinical Practice"},"content":{"rendered":"<p><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-modal modal fade modal-1 smania\" tabindex=\"-1\" role=\"dialog\" aria-labelledby=\"modal-heading-1\" aria-hidden=\"true\" style=\"--awb-border-color:#ebebeb;--awb-background:#f6f6f6;\"><div class=\"modal-dialog modal-lg\" role=\"document\"><div class=\"modal-content fusion-modal-content\"><div class=\"modal-header\"><button class=\"close\" type=\"button\" data-dismiss=\"modal\" aria-hidden=\"true\" aria-label=\"Close\">&times;<\/button><h3 class=\"modal-title\" id=\"modal-heading-1\" data-dismiss=\"modal\" aria-hidden=\"true\">Gisela Smania<\/h3><\/div><div class=\"modal-body fusion-clearfix\">\n<p>Escuela de la Orientaci\u00f3n Lacaniana &#8211; World Association of Psychoanalysis<\/p>\n<p>giselasmania@hotmail.com<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-2 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-1 sep-underline sep-solid fusion-title-center fusion-title-text fusion-title-size-two\"><h2 class=\"fusion-title-heading title-heading-center fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:25;--minFontSize:25;line-height:1.5;\">The Consistency of the Imaginary in Current Clinical Practice *<\/h2><\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-2 fusion_builder_column_1_6 1_6 fusion-flex-column fusion-no-small-visibility\" style=\"--awb-bg-size:cover;--awb-width-large:16.666666666667%;--awb-margin-top-large:0px;--awb-spacing-right-large:11.52%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:11.52%;--awb-width-medium:16.666666666667%;--awb-spacing-right-medium:11.52%;--awb-spacing-left-medium:11.52%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-3 fusion_builder_column_2_3 2_3 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:66.666666666667%;--awb-margin-top-large:0px;--awb-spacing-right-large:2.88%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:2.88%;--awb-width-medium:66.666666666667%;--awb-spacing-right-medium:2.88%;--awb-spacing-left-medium:2.88%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><style type='text\/css'>.reading-box-container-1 .element-bottomshadow:before,.reading-box-container-1 .element-bottomshadow:after{opacity:0.70;}<\/style><div class=\"fusion-reading-box-container reading-box-container-1 fusion-animated\" style=\"--awb-title-color:#333333;--awb-margin-top:0px;--awb-margin-bottom:84px;\" data-animationType=\"fadeInUp\" data-animationDuration=\"0.5\" data-animationOffset=\"top-into-view\"><div class=\"reading-box reading-box-center element-bottomshadow\" style=\"background-color:#ecf0f5;border-width:1px;border-color:#f6f6f6;border-top-width:3px;border-top-color:var(--primary_color);border-style:solid;\"><h2>GISELA SMANIA<\/h2><div class=\"reading-box-additional fusion-reading-box-additional\">\n<div class=\"fusion-aligncenter\"><a class=\"fusion-button button-flat fusion-button-default-size button-custom fusion-button-default button-1 fusion-button-default-span fusion-button-default-type\" style=\"--button_accent_color:#333333;--button_accent_hover_color:#333333;--button_border_hover_color:#333333;--button_border_width-top:1px;--button_border_width-right:1px;--button_border_width-bottom:1px;--button_border_width-left:1px;--button-border-radius-top-left:25px;--button-border-radius-top-right:25px;--button-border-radius-bottom-right:25px;--button-border-radius-bottom-left:25px;--button_gradient_top_color:rgba(181,41,41,0);--button_gradient_bottom_color:rgba(181,41,41,0);--button_gradient_top_color_hover:rgba(0,0,0,0.1);--button_gradient_bottom_color_hover:rgba(0,0,0,0.1);\" target=\"_self\" href=\"#\" data-toggle=\"modal\" data-target=\".fusion-modal.smania\"><span class=\"fusion-button-text\"><\/span><i class=\" fa fa-user button-icon-center\" aria-hidden=\"true\"><\/i><\/a><\/div>\n<\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-4 fusion_builder_column_1_6 1_6 fusion-flex-column fusion-no-small-visibility\" style=\"--awb-bg-size:cover;--awb-width-large:16.666666666667%;--awb-margin-top-large:0px;--awb-spacing-right-large:11.52%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:11.52%;--awb-width-medium:16.666666666667%;--awb-spacing-right-medium:11.52%;--awb-spacing-left-medium:11.52%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-5 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div style=\"text-align:right;\"><a class=\"fusion-button button-flat button-small button-custom fusion-button-default button-2 fusion-button-default-span fusion-button-default-type\" 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button-default fusion-button-default button-3 fusion-button-default-span fusion-button-default-type\" style=\"--button-border-radius-top-left:0;--button-border-radius-top-right:0;--button-border-radius-bottom-right:0;--button-border-radius-bottom-left:0;\" target=\"_self\" href=\"http:\/\/matpsil.com\/revista-lapso\/portfolio-items\/smania-la-consistencia-de-lo-imaginario-en-la-clinica-actual\/\"><span class=\"fusion-button-text\">VERSI\u00d3N EN ESPA\u00d1OL<\/span><\/a><\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-3 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-6 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><style type='text\/css'>.reading-box-container-2 .element-bottomshadow:before,.reading-box-container-2 .element-bottomshadow:after{opacity:0.70;}<\/style><div class=\"fusion-reading-box-container reading-box-container-2\" style=\"--awb-title-color:#333333;--awb-margin-top:0px;--awb-margin-bottom:84px;\"><div class=\"reading-box\" style=\"background-color:#ecf0f5;border-width:1px;border-color:#ecf0f5;border-style:solid;\"><h2>Abstract<\/h2><div class=\"reading-box-additional fusion-reading-box-additional\">\n<p style=\"text-align: justify\">The course of this research locates, in the last Lacan\u2019s teaching and the Borromean knot perspective, the statute of the Imaginary unavoidably linked to the consistency of the body. Four hypotheses are proposed in order to interrogate from the clinical practice the artifices that are brought into play to produce a possible relationship to the body.<\/p>\n<\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-4 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-margin-top:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-7 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-2 sep-underline sep-solid fusion-title-text fusion-title-size-three\" style=\"--awb-margin-bottom:30px;--awb-sep-color:#dd3333;\"><h3 class=\"fusion-title-heading title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:20;--minFontSize:20;line-height:1.5;\">Introduction<\/h3><\/div><div class=\"fusion-text fusion-text-1\"><p style=\"text-align: justify\"><span class=\"fusion-dropcap dropcap dropcap-boxed\" style=\"--awb-border-radius:8px;--awb-background:#dd3333;\">T<\/span>he research we carried out within the context of the Seventh American Meeting of Lacanian Orientation Psychoanalysis (ENAPOL)<a href=\"#_ftn1\" name=\"_ftnref1\"><sup>[1]<\/sup><\/a> started with the aim of revisiting the concepts of psychoanalysis and the foundations of clinical practice. Over the past few years, the psychoanalytic community as a whole has made steady progress along a line of elaboration supported by the determined encouragement of Lacan\u2019s late teaching and its readjustments, between routine and invention, between continuity and discontinuity. Therefore, having scrutinized the statute of the symbolic in our century\u2014which has become neither an order nor a regulation, but a \u201csystem of semblants that do not govern the real, but rather are subordinate to the real\u201d (Miller, <em>The Unconscious and the Speaking Body<\/em>, 31)\u2014and having scrutinized this real\u2014as <em>a<\/em> real without law\u2014, it is our turn to re-situate the imaginary according to our times, in an attempt not to read it simply as the sovereignty of images today, and purposely start from its quality in the Borromean knot and its inescapable closeness to the other two registers. Only from there can we locate the ways in which the topology of these fields of experience\u2014R.S.I.\u2014has been affected. In other words, it is our turn to move forward and look into how those close neighbors, those three properties of the strings, get along with one another in order for us to be able to derive the points of clinical elaboration that we are trying to arrive at.<\/p>\n<p style=\"text-align: justify\">Consequently, locating what we mean by \u201cthe consistency of the imaginary,\u201d which is the formula that the title of this paper is already pointing to, demands that we should make the necessary turns in the broad perspective that Lacan left open for us, from the initial fact of the paths of the experience of identification in the Mirror Stage, the joy of the body, the pregnancy of its image and its putting <em>into shape<\/em>; including the operation imposed by the symbolic on the body, making the signifiers leaven in it and leave their furrows; all of this, not without the trimming of objects as pieces, nooks and crannies, refuges of <em>jouissance<\/em> at the edges of the body, plugged into the body\u2014like flowers in a vase\u2014via the unifying image; clues that will culminate in the question about the affectation of the body, its imaginary consistency, its stumbling upon <em>lalangue<\/em>, and the mystery of the real that lives in it.<\/p>\n<p style=\"text-align: justify\">Therefore, in order for us to be able to refer to the statute of the imaginary, it is essential to locate how the \u201creal\u201d power of images, their \u201cpower of realization\u201d (Brousse, <em>Lacanian Bodies<\/em>) has always been at play for Lacan from his earliest intuition in the mirror. That is, the imaginary has never been there to designate any kind of imagery, but to account for its real consequence, or to \u201ccall them what they are called, affects\u201d (Lacan, <em>The Sinthome<\/em>, 147) designating the relationship that everyone can establish with their body.<\/p>\n<p style=\"text-align: justify\">This is the context in which we seek to place the coordinates of our discussion, under the hypothesis of the following first statement: the imaginary is the body. Referring the imaginary, as such, to the body and its economy of <em>jouissance<\/em><a href=\"#_ftn2\" name=\"_ftnref2\"><sup>[2]<\/sup><\/a> will allow us\u2014following Jacques-Alain Miller\u2019s invitation\u2014to draw the consequences from the cases we are faced with today, as they impose giving the body a more and more relevant function. Thus, we have a duty to formalize the way in which we deal with that which constitutes the original relationship to one\u2019s own body with every <em>parl\u00eatre<\/em>, the way in which everybody becomes the \u201cowner of One-body\u201d (<em>The Latest Lacan, <\/em>107).<\/p>\n<p style=\"text-align: justify\">What can we situate today of everybody\u2019s unceasing effort to give consistency to the body, there where we verify ways of <em>jouir<\/em> that are no longer indexed to the Other? How do we have a body today, beyond the \u201csymbolic virtues shown by the love for the father\u201d (107)? What statute can be given to the forms of \u201ccontemporary <em>corporeization<\/em> when we say that the Other does not exist\u201d (Miller, <em>The Experience of the Real\u2026<\/em>, 397)?<\/p>\n<p style=\"text-align: justify\">Based on these first questions, we propose four discussion points. Each of this, in its own way, delimits beacons that emerge from our reading path. These four points, far from being conclusive, are ready to be used, to be disaggregated with each other:<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-5 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-8 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-3 sep-underline sep-solid fusion-title-text fusion-title-size-three\" style=\"--awb-margin-bottom:30px;--awb-sep-color:#dd3333;\"><h3 class=\"fusion-title-heading title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:20;--minFontSize:20;line-height:1.5;\"><p style=\"text-align: justify\">First conjecture: There is the body relationship versus there is no sexual relationshipFirst conjecture: There is the body relationship versus there is no sexual relationship<\/p><\/h3><\/div><div class=\"fusion-text fusion-text-2\"><p style=\"text-align: justify\">If we have to say how <em>one<\/em> relationship to the body is possible for a subject, the \u201cbody relationship\u201d can be thought of, as a first conjecture, as \u201cthat which there is\u201d. In order to refer to \u201cthat which there is,\u201d Lacan places his fundamental syntagma \u201cThere is something of the One\u201d (\u2026<em>Or Worse<\/em>, 126), understanding that what comes to the foreground with the primacy of the One is <em>jouissance<\/em>, <em>jouissance <\/em>of the body. We can state that these ways of saying: \u201cthat which there is\u201d, \u201cthere is something of the One\u201d, or \u201cthere is the body relationship\u201d (Miller, <em>Spare Parts<\/em>, 416), come to the place of \u201cthere is no sexual relationship.\u201d However, we know that there is no possible relationship to the body that does not support itself but on the structural error of the sexual, that there is no proportion or written harmony in the body, that is, that which \u201cthere is\u201d of the relationship to the body does not suppress the verification of that which there is not. In this sense, it is necessary to point out that the consistency of the body dimension is not precisely \u201cthat which is compact,\u201d as there will always be a holed toric body. This determines the fact that \u201cthe ownership of the body\u201d always lies against a background of inescapable <em>extimacy.<\/em> Otherwise, the subject\u2019s effort to \u201chave\u201d a body, to invent a possible relationship with it, would not be found in our clinical practice.<\/p>\n<p style=\"text-align: justify\">Already in his Seminar <em>Encore<\/em>, Lacan stated, \u201cThere is no sexual relationship, there is <em>jouissance<\/em>\u201d (90). In addition, his expression \u201cThere is something of the One, the One all alone\u201d (82) will be the formula that enthrones the face of a non-dialecticizable <em>jouissance<\/em>. Although his endeavor to insert the One of <em>jouissance <\/em>in the experience can be found in the Seminar \u2026<em>Or Worse<\/em>, we can already situate an antecedent in <em>The Four Fundamental Concepts of Psychoanalysis <\/em>in the light of his thoughts on the holophrase. Back then, Lacan had already envisaged a special body relationship, which does not call for any sense, which resists all dialectic openness, and mysteriously places there the soundness of the psychosomatic phenomenon, almost as an anticipation of the field of the One. Regarding this point, the following question should be asked: are we still using the clinical element of psychosomatic disorders?, how do we make use of that clinical category today? It is interesting to trace in Lacan\u2019s teaching that which takes us from one context of elaboration to another, in order to later articulate absorption\u2014or the indexation of that which is psychosomatic\u2014with this to the field of the One, opposed to the Other. The issue will be then how to influence, from the analytic operation, the cases where this condition of porosity and openness to the Other is not at stake. There are examples at hand when we speak of the scope that we can give this clinical field today, rarely mentioned by Lacan. Among others, we can mention the growing phenomena of celiac disease or early-onset diabetes in adolescents, who only find a livable edge in the body, a quilting point via a diet, a device, an insulin pump, a small ritual, an injection, etc.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-6 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-9 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-4 sep-underline sep-solid fusion-title-text fusion-title-size-three\" style=\"--awb-margin-bottom:30px;--awb-sep-color:#dd3333;\"><h3 class=\"fusion-title-heading title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:20;--minFontSize:20;line-height:1.5;\">Second conjecture: One has one\u2019s body, one is not it to any degree<\/h3><\/div><div class=\"fusion-text fusion-text-3\"><p style=\"text-align: justify\">In order to name this second conjecture, we used Lacan\u2019s expression in <em>The Sinthome <\/em>(147), which is useful to locate the fact that having a body is not something natural at all, but rather an operation is required to give it consistency. What is the nature of this consistency? Merriam-Webster\u2019s dictionary defines consistency as the \u201cdegree of firmness, density, viscosity, or resistance to movement or separation of constituent particles,\u201d articulating it with cohesion and the body. Along this line, Lacan states that consistency \u201cmeans what holds together,\u201d adding\u2014almost like a <em>Witz<\/em>\u2014\u201cGod help us, the only idea we have of consistency is a sack or a floor cloth. Even the body the way we feel it is like skin, retaining in its sack a pile of organs\u201d (63). However, the sack is empty, and \u201cis only imaginable from the ex-sistence and the consistency that the body has, that the body has by being a pot\u201d (18).<\/p>\n<p style=\"text-align: justify\">Now, how can we differentiate this reference which places \u201cwhat holds together\u201d with \u201cwhat knots together\u201d typical of the sinthome? According to Lacan, one\u2019s relationship to one\u2019s own body, at this point, becomes suspicious for the analyst, as the body tends to \u201cclear off\u201d (64), or it may become something that \u201casks for nothing than to go away, to be shed like the skin of a fruit\u201d (147). The analyst finds his or her chances there, making a bet\u2014in the acrobatics of transference\u2014between, on the one hand, the suspicion of the imaginary consistency and, on the other, the confidence in the symptom as that which occurs in the body, noticing that its nature is that of invention and knot.<\/p>\n<p style=\"text-align: justify\">Then, it is fundamental to maintain this ethical distinction between body and being. We mean ethics in the sense of the implications that the contemporary disquisitions on the being have at present, there where the market offers a range of identitary possibilities, which seem to dress the body but which say little about its acceptance, about its possession. Following the line of Jacques-Alain Miller\u2019s approach in his course <em>Spare Parts<\/em>, it is \u201cthe Borromean perspective that introduces the <em>having<\/em>, [and does it precisely] to separate the being from the body. The Borromean knot separates the body from the symbolic\u201d (65). Here, symbolic dependence as the host of subjective advent yields its place to the affectation of the body with the <em>trou<\/em> that language introduces, which introduces the subtlety of the effort involved\u2014for the <em>parl\u00eatre<\/em>\u2014in producing a livable arrangement with the effects of that rattling, with the devices that he or she must lay hands on in order to remain bound to the experience of imaginary unity in the strict sense in which we have been thinking of it. In our times, these devices teach us, just like that, about the status of this new imaginary.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-7 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-10 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-5 sep-underline sep-solid fusion-title-text fusion-title-size-three\" style=\"--awb-margin-bottom:30px;--awb-sep-color:#dd3333;\"><h3 class=\"fusion-title-heading title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:20;--minFontSize:20;line-height:1.5;\">Third conjecture: The consistency of the body is mental<\/h3><\/div><div class=\"fusion-text fusion-text-4\"><p style=\"text-align: justify\">For this conjecture, we started from an unsettling expression by Lacan in <em>The Sinthome<\/em>: \u201cThe <em>senti-mentality <\/em>of the <em>parl\u00eatre, <\/em>(\u2026) in so fas as, since he senses it, he senses the burden of it\u201d (63). He also articulates mentality\u2014\u201cthe <em>ment-ality<\/em> in so far as he lies (<em>ment<\/em>)\u201d (64)\u2014with self love and adoration of the body. What does he mean by mental? What is the relationship of the mental to thinking, which\u2014as Lacan points out in <em>The Third<\/em>\u2014does not exist without the body, the reason why we \u201cget bogged down in confusion\u201d? Again in the course <em>Spare Parts<\/em>, Jacques-Alain Miller works, however, on the distinction between these two planes of the mental and thinking and states that \u201cwhereas mentality is linked to the body itself, thinking involves a reference, a gravitation toward sexual intercourse, and this means that the adoration of the other body is brought into play\u201d (418). Following the line of this argument, in the Seminar <em>The Sinthome<\/em>, Lacan does not say that subjects <em>think <\/em>they have a body; he says they <em>believe <\/em>they have it. It is worth highlighting the statute of belief here, which is not assigned to the transcendental fact of the relationship to the Other, but assumed\u2014in some kind of immanence\u2014as an adoration of <em>oneself<\/em>. Therefore, we have the mental consistency of the body, defined as an imaginary support, belief, and wrapping. According to Lacan, mentality somehow concerns an imaginary edge and its inertia, which subtracts the body as a \u201ctext\u201d of signs for each speaking being.<\/p>\n<p style=\"text-align: justify\">On the other hand, it is not the first time Lacan has used the adjective \u201cmental\u201d to refer to certain clinical and bodily phenomena. For example, what is the relevance, in light of these ideas, of \u201cmental anorexia\u201d as a way of having a body and providing it with a wrapping? When Lacan shares his elaborations on these kinds of cases, he shows the presence of a real and opaque nucleus that is irreducible to the field of the Other.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-8 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-11 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-6 sep-underline sep-solid fusion-title-text fusion-title-size-three\" style=\"--awb-margin-bottom:30px;--awb-sep-color:#dd3333;\"><h3 class=\"fusion-title-heading title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:20;--minFontSize:20;line-height:1.5;\">Fourth conjecture: Having a body, not without the real of time<\/h3><\/div><div class=\"fusion-text fusion-text-5\"><p style=\"text-align: justify\">We are especially interested in this fourth conjecture in order to situate how \u201cthe mental consistency of the body is really affected by the time that passes before the eternity of the verbal\u201d (<em>The Latest Lacan, <\/em>13). Today, it is about the experience of carrying the body linked to the passing of time, life and body confronted with the unforeseen event. This means that \u201chaving a body\u201d does not exist without the real of time, different from the eternity of the Signifier. In this regard, how do topology and time play their game in the cases we work on in our clinical practice? This becomes an absolutely relevant clinical crux which translates, for example, into children\u2019s fear of their own death or that of the Other, which is testimony to the fact that there is no body that can rest on any kind of reassurance under \u201cthe feeling that arises as a result of this suspicion that comes to us, of being reduced to our body (<em>The Third<\/em>, 27). Other examples serve to represent tyranny and the surplus <em>jouissance <\/em>in the body-time knot: the nightmare and the infinite chicanery of thoughts; the unstoppable in the agitation of the act; the addictive performance of the symptom and the deadly blade of mania, or its reverse in the exhaustion of the bodies and their devitalization. On the other hand, the promise of eternal youth, which does not imply a novelty but which dwells in the most varied fictions since immemorial times, has come across the market\u2019s and technology\u2019s yearning, on a global scale, for intervening in the real, sweeping the subject effect away in that very same act, with the singular treatment of a <em>jouissance<\/em>, always disharmonious to the body. All in all, if the ownership of a body and the \u201cbeing alive\u201d are verified there where \u201csomething [that] enjoys itself (<em>cela se jouit<\/em>)\u201d (<em>Encore<\/em>, 32), that <em>cela se jouit <\/em>requires more and more devices to carry the body in the face of the drift and the temporal dimension at play. The erotics of time thus influences the bodies and acquires new characteristics. We thus situate the clinical value of this three-word expression: body-time-superego. All its consequences will have to to be drawn from it.<\/p>\n<p style=\"text-align: justify\">To conclude, it is our turn in every case to locate how the analyst, through his or her presence, can become a <em>partenaire <\/em>of One-body to accompany its \u201csuturing and splicing\u201d (<em>The Sinthome<\/em>, 71) along the path of analysis, aware of the edge of radical exile on which they rest. On some occasions, the analyst\u2014ready and sensitive to contingency\u2014is there to introduce a surplus of life in the relationship to the body; on others, to find together with the subject the S1 that works as a cobble in the swamp, so that everyone can find their particular way of tracing and retracing the knot.<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-9 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-margin-top:40px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-12 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-6\"><p style=\"text-align: justify\">* Research group: Gisela Smania- Responsable (Member of the EOL and the AMP), Gabriela Dargenton (AME, member of the EOL and the AMP, AE between 1999 and 2002), Beatr\u00edz Gregoret (Member of the EOL and the AMP), Carolina Aiassa (Member of the EOL and the AMP), Graciela Mart\u00ednez (Member of the EOL and the AMP), Silvina Sanmartino (Member of the EOL and the AMP), Mart\u00edn Cottone (Adherent member of the CIEC)<\/p>\n<p style=\"text-align: justify\"><a href=\"#_ftnref1\" name=\"_ftn1\">[1]<\/a> 7th ENAPOL \u201cThe Empire of Images\u201d, Sao Paulo, 2015.<\/p>\n<p style=\"text-align: justify\"><a href=\"#_ftnref2\" name=\"_ftn2\"><sup>[2]<\/sup><\/a> Lacan said it very clearly in <em>The Third<\/em>: \u201cthe body enters into the economy of <em>jouissance<\/em> through the image of the body\u201d (Revista Lacaniana N\u00ba 18, p. 20).<\/p>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-10 fusion-flex-container nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-background-position:left top;--awb-border-sizes-top:0px;--awb-border-sizes-bottom:0px;--awb-border-sizes-left:0px;--awb-border-sizes-right:0px;--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-padding-top:20px;--awb-padding-bottom:20px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1248px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-13 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-title title fusion-title-7 sep-underline sep-solid fusion-title-text fusion-title-size-three\" style=\"--awb-margin-bottom:30px;--awb-sep-color:#dd3333;\"><h3 class=\"fusion-title-heading title-heading-left fusion-responsive-typography-calculated\" style=\"margin:0;--fontSize:20;--minFontSize:20;line-height:1.5;\">References<\/h3><\/div><\/div><\/div><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-14 fusion_builder_column_1_1 1_1 fusion-flex-column fusion-flex-align-self-flex-start fusion-column-no-min-height\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:0px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-flex-justify-content-flex-start fusion-content-layout-column\"><ul style=\"--awb-size:15px;--awb-iconcolor:#dd3333;--awb-line-height:25.5px;--awb-icon-width:25.5px;--awb-icon-height:25.5px;--awb-icon-margin:10.5px;--awb-content-margin:36px;\" class=\"fusion-checklist fusion-checklist-1 fusion-checklist-default type-icons\"><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Brousse, M.-H. (2010). \u201cCuerpos Lacanianos\u201d. <em>Conferencia en Granada.<\/em> <em>Instituto del Campo Freudiano.<\/em> Disponible <a href=\"http:\/\/www.youtube.com\/watch?v=Uq9FNVULsMw\" target=\"_blank\" rel=\"noopener\"><strong>AQU\u00cd<\/strong><\/a>.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Lacan, J. (1988). \u201cConferencia en Ginebra sobre el s\u00edntoma\u201d en\u00a0<em>Intervenciones y textos<\/em>\u00a02.\u00a0 Buenos Aires: Manantial.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Lacan, J. (1975-1976 [2006]). \u201cEl Sinthome\u201d en <em>El seminario de Jacques Lacan. Libro<\/em> <em>23<\/em>. Buenos Aires: Paid\u00f3s.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Lacan, J. (1972-1973 [2008]). \u201cA\u00fan\u201d en <em>El seminario de Jacques Lacan. Libro 20. <\/em>Buenos Aires: Paid\u00f3s.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Lacan, J. (1971-1972 [2012]). \u201c\u2026 O peor\u201d en<em> El seminario de Jacques Lacan. Libro 19. <\/em>Buenos Aires: Paid\u00f3s.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Lacan, J. (2012). \u201cRadiofon\u00eda\u201d en <em>Otros Escritos<\/em>. Buenos Aires: Paid\u00f3s.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Lacan, J. (2015). \u201cLa Tercera\u201d en<em> Lacaniana\u00a0 N\u00ba 18<\/em>, A\u00f1o X. Buenos Aires: Grama Ediciones.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p>Mandil, R. A. (2016).<em> Parl\u00eatre y consistencia corporal. <\/em>Disponible <a href=\"http:\/\/www.congressoamp2016.com\/uploads\/4af8f923c0239c0a6a67b36d083e26a8e2722904.pdf.\" target=\"_blank\" rel=\"noopener\"><strong>AQU\u00cd<\/strong><\/a>.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Miller, J.-A. (2011).<em> La experiencia de lo real en la cura psicoanal\u00edtica<\/em>.\u00a0 Buenos Aires: Paid\u00f3s.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Miller, J.-A<em>. <\/em>(2013). <em>Piezas sueltas<\/em>. Buenos Aires: Paid\u00f3s.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Miller, J.-A<em>. <\/em>(2014). <em>El Ultim\u00edsimo Lacan<\/em>. Buenos Aires: Paid\u00f3s.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Miller, J.-A. (2014). \u201cEl Inconsciente y el cuerpo hablante\u201d en <em>Lacaniana N\u00ba 17<\/em>, A\u00f1o IX. Buenos Aires: Grama Ediciones.<\/p>\n<\/div><\/li><li class=\"fusion-li-item\" style=\"\"><span class=\"icon-wrapper circle-no\"><i class=\"fusion-li-icon fa-minus fas\" aria-hidden=\"true\"><\/i><\/span><div class=\"fusion-li-item-content\">\n<p style=\"text-align: justify\">Miller, J.-A. (2014). \u201cTener un cuerpo\u201d en <em>Lacaniana N\u00ba 17<\/em>, A\u00f1o IX. Buenos Aires: Grama Ediciones.<\/p>\n<\/div><\/li><\/ul><\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":1,"featured_media":0,"menu_order":0,"comment_status":"open","ping_status":"closed","template":"","format":"standard","meta":{"footnotes":""},"portfolio_category":[],"portfolio_skills":[],"portfolio_tags":[],"class_list":["post-591","avada_portfolio","type-avada_portfolio","status-publish","format-standard","hentry"],"_links":{"self":[{"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/avada_portfolio\/591","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/avada_portfolio"}],"about":[{"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/types\/avada_portfolio"}],"author":[{"embeddable":true,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/comments?post=591"}],"version-history":[{"count":1,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/avada_portfolio\/591\/revisions"}],"predecessor-version":[{"id":2003,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/avada_portfolio\/591\/revisions\/2003"}],"wp:attachment":[{"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/media?parent=591"}],"wp:term":[{"taxonomy":"portfolio_category","embeddable":true,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/portfolio_category?post=591"},{"taxonomy":"portfolio_skills","embeddable":true,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/portfolio_skills?post=591"},{"taxonomy":"portfolio_tags","embeddable":true,"href":"http:\/\/matpsil.com\/revista-lapso\/wp-json\/wp\/v2\/portfolio_tags?post=591"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}