[Autom. eng. transl.] Mori tua vita mea ... so ancient wisdom formulates the primordial rivalry that triggers at the imaginary level compared to the similar, etymologically 'unique, absence of the different'. In the relationship the like, even the closest, even the self in the mirror, is not really the equal: on the contrary it is radical otherness, in which a disturbing, perturbing element infiltrates. It is in this unchallengeable otherness that the like is pulled apart from the same that the symbolic dimension of the relationship is cut out. Through the Other, the subject re-recognizes itself in its specular identity, and assumes its image as its own, but at the same time the rival also arises in the like. The projective hostility that the other plays on the imaginary level is devastating if it is not mitigated by the symbolic function that introduces the third into the dual relationship. We can find some particular, typically twentieth-century articulations of this third function: John Nash's game theory and Lacan's contribution to the psychoanalytic clinic. How can the relationship between two subjects actually translate into a symbolic regime of exchange? In other words, how to make a symbolic separation where there is symbiosis? Here the question poses itself to the various practices of care of the bonds on their real theoretical and technical system. In this, family mediation, understood in a symbolic-relational sense, as a place for finding a structural third party of relationships, is questioned: how do you choose a partner today? And how do we lose ourselves, how do we leave ourselves, in other words what are the ways of separation? In what way is it possible to distinguish separating and re-joining conjugality and parenting by giving boundaries to mutual lamentation and aggression in an infinite alienation of the couple that becomes inseparable, without loss and without mourning, without symbolic castration? How to allow the child the possibility of a decisive job of developing his child's place between father and mother? Relevant issues also from the point of view of "a work of civilization": since a "separable couple" that knows how to include the difference in its structural hardship to make the two one, is - can be - a generative couple, responsible for the its transmission, and therefore prosocial.
|Translated title of the contribution||[Autom. eng. transl.] Tertium datur?|
|Number of pages||26|
|Journal||STUDI INTERDISCIPLINARI SULLA FAMIGLIA|
|Volume||Rigenerare i legami: la mediazione nelle relazioni familiari e comunitarie|
|Publication status||Published - 2003|