To Be Continued?...
Philosophy and Psychoanalysis Today

Part III
15–16 April 2025

Live Session (Zoom)

Boštjan Nedoh
Marisa Žele
Holden M. Rasmussen
Amanda Holmes
Aleš Bunta
Alenka Zupančič
Alejandro Cerda-Rueda
Arka Chattopadhyay
Lorenzo Chiesa
Mladen Dolar
Justin Clemens
Alexi Kukuljevic
Peter Klepec
Stephen Overy
Tadej Troha
Sigi Jöttkandt
Richard Boothby


Part II

16–18 April 2024

Holden M. Rasmussen
Marisa Žele
Aleš Mendiževec
Voranc Kumar
Alejandro Cerda-Rueda
Arka Chattopadhyay
Boštjan Nedoh
Tadej Troha
Adrian Johnston
Mladen Dolar
Henrik Jøker Bjerre
Aleš Bunta
Adam Potts
Alenka Zupančič
Lorenzo Chiesa
Joan Copjec
Emily Laurent-Monaghan
Moritz Herrmann
Arsalan Reihanzadeh
Paris Lavidis
Nadia Bou Ali
Peter Klepec
Mohamed Tal
Frank Ruda
Ray Brassier


Part I
15–17 November 2023

Holden M. Rasmussen
Emily Laurent-Monaghan
Moritz Herrmann
Paris Lavidis
Vesna Liponik
Arsalan Reihanzadeh
Adrian Johnston
Jelica Šumič Riha
Tadej Troha
Boštjan Nedoh
Marisa Žele
Aleš Bunta
Peter Klepec
Alenka Zupančič
Lorenzo Chiesa


To Be Continued? ... 
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  • We can certainly say that the dialogue between philosophy and psychoanalysis, however prolix, has so far proved very difficult, ever since the latter’s inception. Is there such thing as a philosophy-psychoanalysis relationship? Or has it always been only empty speech? In that case, should it be continued?
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Holden M. Rasmussen (Newcastle University)




Another Body, Another Fantasy: From Perversions through Fantasy to Psychosexuality


In a 1967 article for Cahiers pour l’analyse, Jacques Nassif shifts the focus of Freud’s ‘A Child is Being Beaten’ from the aetiology of perversions to the question of fantasy. Nassif concludes that there is a fundamental fantasy on display in these cases and conducts an 'archaeology’ of this fundamental fantasy, locating the origin of fantasy with the origin of sexual difference: castration and the Oedipus complex. This indicates that fundamental fantasy is grafted onto a preexisting structure, and castration and sexual difference alone do not foment fantasy. In the final lines of the article, Nassif wonders if another fantasy, corresponding to a different body and verbalization, could be built on this structure, but admits his reading does not permit an answer to this question. I propose that a reading that shifts the focus in the text again provides an affirmative answer to Nassif’s question and some indications of an elaboration. In my reading, without abandoning Nassif, psychosexuality is the conceptual focus. Psychosexuality, as Freud elsewhere formulates it, is not the fact of sex, sexual difference, or sexuality but a problem and an object that defines a different ground and set of limits for psychoanalytic investigation. In the context of the fantasy in ‘A Child is Being Beaten’, Nassif’s opening leads me to speculate that, indeed, bodies, verbalizations, and fantasies of another type can form. The question is: are these bodies beyond Oedipus? Are these so-called queer bodies? Avant la lettre, Nassif’s text traces another path traversing a recurrent, contentious question for psychoanalysis and philosophy today.