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AbstractThe charisma called into question is first discussed by the way of its representation in Wallenstein's Camp, a play in which the dialog shapes the special powers of the absent leader. This paradox illustrates the task of the poet to shape his characters, body and soul as well as their memorable gestures with mere words . The analysis of the narrated body language concentrates on Schiller's short stories and reveals his familiarity with Richardson's and Diderots' poetics. It also shows his sense of classical unity and his choice of beautiful gestures as an alternative to the abuses seen in German courts.

AbstractIn Babel's ruin : Poetry and Translation in Paul Celan — Paul Celan, one of the greatest German language poets of the XXth century, is also one of its greatest translators. In the five-volume current edition of his Complete Works (Suhrkamp) two volumes contain his translations, mostly of poetry, from seven languages and of about fifty authors. This article attempts to show that the same poetics underlies both the act of writing and that of translating, and that this double production was Celan's answer to an ethical challenge : to recreate a human language, open to alterity, in the shadow of the specific historicity of living after Auschwitz.

SummaryThis study is exploratory and its conclusions preliminary. Its interest is mainly in asking questions and stimulating reflection on a subject what is almost taboo in the field of mental health. The author sets out to examine to what extent the clergy and religious communities, who enjoyed a monopoly in the distribution of psychiatric services to the Catholic population of Quebec in the past, can consider themselves or be considered today as a "community resource" in mental health. To answer this question, the author reviews the literature on the subject as well as a large number of non-structured interviews that she carried out with many people involved ¡n or witness to this question, from the assembly of bishops, to priests and ex-priests, and to mental health personnel (psychologists, psychiatrists, etc.). From these interviews and the literature reviewed, the author questions whether the dramatic break between psychiatry and the clergy in the 1960s in Quebec is showing any signs of lessening today.

AbstractThe imaginary in familialist terms, and social intervention among street youth: an alternative for collective intervention in Montreal The creation of imaginary families among street youth gives the peer group an identity prop that enables a young person living on the street to escape from his or her real family, thus reinforcing the imaginary dimension surrounding the myth of natural autonomy. While the group may gain a real sense of protection that is necessary in adolescence, the familialist projection that these young people unconsciously call into play constitutes what the founder of socio-psychoanalysis, Gérard Mendel, calls "psycho-familialist regression". Society is not a family, and familialist projections may block social relations with any adults who are identified with parental authority that may be potentially threatening for the "family of street youth". For that reason, in 1998, a form of collective mediation was tested in Montreal as part of a pilot project to develop young street people's social autonomy through on-going dialogue between them, elected municipal officials and youth workers. Relying on applied research from socio-psychoanalysis, this pilot project made it possible to alleviate familialist projections and offer street youth other alternatives in terms of self-image.

SUMMARYIt is becoming more and more common that people take for granted the idea that psychoanalysis can do nothing for psychotics. Nonetheless, it is Freud who took the "senseless" products of Man that are dreams, lapsus', symptoms, deliria, hallucinations, and who "reinstated" them in the realm of humanity. But it may also be what many hold against him. Supported by over six years of working with psychotic s in a Centre de traitement psychanalytique in Québec, the author can prove the existence of an apropriate treatment for psychosis. The psychotic who enters the analytical field begins reacting to the analyst's "calling" aimed at having him speak up. The cure for psychotics follows a logicical path and must respect certain conditions ; the author attempts to describe the process, from the "calling" of transference to the object created through which the psychotic can relate socially.

AbstractIn this text, which relies heavily on notions developed in Georges Bataille's The Accursed Share, the author proposes to develop a general theory of exchange, based upon a comparative study of four main systems of social life, classified as: ‘lineal society,' ‘territorial society,' ‘individual society,' and ‘object society.' He shows that these four types of society make original responses to the problems posed by the appropriation of objects, the relation to origin and blood, ties to dead ancestors and to the past; to communal land, the tribe and the nation; to the power of chiefs and kings, spirits and gods. He outlines the historical conditions for the emergence of the ideological formations in which the logics of social existence and identity for each type of society are rooted, and suggests how, through the exchange of gifts, the living and the dead, members of the group and outsiders, ancestors and gods, are linked in vast networks. He situates his approach within a kind of psycho-socio-ethnological reflection that he considers to be close to the clinical sociology practiced throughout his career by Professor Robert Sévigny.

AbstractThis article considers the phenomenon of the transnationalization of collective action from a theoretical perspective. Our understanding of transnationalization and its practices is limited by the prevailing political process approach and its concept of politics, power and social change (Part I). The conceptual constraints, while not new, nonetheless take on a special colour when the actions transcend national boundaries and spark collective actions through a “geography” of transnational solidarities (Part II). Finally, we describe the exemplary case of solidarities represented by the World March of Women which contrasts the respective contributions of the political process approach with the approach proposed here (Part III).