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Le Bestiaire d’amour
Jean Rostand

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En la sesión del martes en la noche, les lei un extracto de Mindfulness y las adicciones, de Valerie Mason-John y Paramabandhu Groves

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Grecia hacia 200-190 a.C.

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Cuando se trataba de representar el cuerpo de una mujer, tomaban el modelo del cuerpo masculino y le incorporaban atributos femeninos.

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La representación del cuerpo desnudo y la apreciación de la estética y belleza eran observados y representados solamente en el cuerpo masculino. En el caso de la mujer, siempre estaba o semi cubierto o tapado completamente aun siendo por una túnica fina.

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La evolución en las representaciones del cuerpo en la antigua Grecia

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La evolución en las representaciones del cuerpo en la antigua Grecia

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Ismael Rodríguez

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This is a tool that makes a direct connection between how we feel and what we eat, between mood and food. Health guidelines would have us believe that eating well is primarily about nutrition. Not true. Eating well is primarily about preparing the right food for how you happen to be feeling. This is a tool that inspires you to make and then act on this link.

Other Therapy Sites In The Series

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This is a tool that makes a direct connection between how we feel and what we eat, between mood and food. Health guidelines would have us believe that eating well is primarily about nutrition. Not true. Eating well is primarily about preparing the right food for how you happen to be feeling.

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In his consulting room at Berggasse 19, in central Vienna, Sigmund Freud came to an important realisation about money. The great majority of his clients were drawn from the Austrian upper middle classes: they were civil servants, engineers, university professors and business owners. Money was not typically a problem for them. Yet when it came to paying for the hour-long sessions with him, they displayed repeated resistance: they would claim to have forgotten their wallets and purses, they explained of not having the right change (Freud always requested cash) or vowed to pay at a later, constantly-deferred date. Beneath these local complaints, Freud sensed a larger, more congenital problem: in his clients' eyes, it was seemingly incorrect to be asked to hand over payment for something as intimate as the time they had spent talking about their desires, emotions and vulnerabilities.

This reluctance fascinated Freud, who came to see it as symptomatic of a raft of society-wide neuroses around money. In a bid to trace these back to their origins, he pointed out that we all emerge into the world in settings where we do not - at first - have to pay to be looked after. Food, lodging and education along with the tenderest, most nourishing kinds of love are given to us freely in our infancies. Only gradually are we introduced to the complicated notion that a lot of what we need is henceforth going to have to be bought. In certain areas, we accept this without trouble: we do not begrudge the baker for asking us to pay for our bread or the plumber for sending us an invoice for the washer. But we retain a background expectation that some things should remain outside of commerce - in particular, the things we associate with our higher and most meaningful needs: the need for love, comfort, understanding, consolation, guidance and friendship. The arts, the natural home of the higher things, are a particular focus of our suspicions: so much so that it is customary to be dismissive of an artist who is overly direct in asking for money or a serious thinker whose books are conspicuously successful. We seem resistant to the notion that what is dignified and meaningful could at the same time be marketed and sold on a commercially profitable basis.

Freud speculated that this hostility to money had only increased since the Industrial Revolution and the birth of a consumer society. The more the financial motive had become prevalent in the world at large, the more the guardians of the spiritual side of existence had retreated into a defensive position. They expected themselves - and were expected by others - to keep at bay from the commercial arena in order to vouchsafe their 'purity'. The myth of the poor yet great artist was the particular hang-up of the modern era - contrary to the evidence of previous centuries that had not begrudged Leonardo da Vinci for his aggressive demands for payment or Titian for amassing a fortune as large as that of a successful Venetian merchant.

Freud cast his characteristically suspicious eye over our financial taboos, remarking, 'Money will be treated by cultured people in the same manner as sexual matters, with the same inconsistency, prudishness and hypocrisy.' As a Jew, he couldn't forget the viciousness with which Christianity had traditionally ascribed an interest in money to his own religion, projecting troubling desires onto a convenient scapegoat.

Freud sought an evolution in our financial attitudes. At a practical level, he wanted his new profession - psychoanalysis - to enjoy respectability as a healing activity and at the same time, wished for it to acquire an economic strength that would give it the means to alter society on a large scale. He didn't want psychoanalysis to remain a hobby for diletantes. He sought for it to become one of the most important industries of the 20th century (he was a notable admirer of the entrepreneurial spirit of Henry Ford). He was therefore deliberately straightforward in requesting money from clients, no less so than a lawyer or a hotelier - to the extent that if a client didn't show up, he had no compunction about pressing them to pay for the session nevertheless: 'A certain hour of my available working day is appointed to each patient; it is his, and he is liable for it, even if he does not make use of it.'

At the level of the unconscious, Freud saw parallels between our troubles around money and around sex. Just as the sexual neurotic was, for Freud, someone who could not accept the essential legitimacy of their own impulses, and hence disowned or repressed them at great psychic cost to themselves, so the financial neurotic felt compelled to degrade money while idealising the non-commercial realm, thereby depriving the latter of strength and power. In both cases, health involved integration and reconciliation: a robust acceptance that one might be sexual civilised, or financially-concerned spiritually sophisticated. The mature person would not insist that someone who offered them a service related to their higher needs had to do so with blithe disregard to everything material - as their parent had appeared (through infant eyes) to do in their earliest years. The financially evolved person could accept in a sanguine spirit that the analyst might combine a capacity to care for them with a due regard for their own interest. There was a madonna-whore dichotomy to be overcome around money as well as around sex. The most valuable things could be traded without being sullied.

Freud did not succeed. Psychoanalysis remains a cottage industry. Most of its practitioners, and many of its clients, continue to feel awkward around the commercial aspects of the field. The nail-bar business generates, in the United States, some fifty times more profit every year than psychoanalysis. But we can thank Freud for putting his finger on an unnecessary hang-up which matters because, stretching across society, it diminishes the ambitions that are brought to commerce while weakening the worldliness and competence of those committed to psychological flourishing. As Freud understood, societal and individual health depends on the development of a sanguine faith that what is most spiritually significant for us can also, at no catastrophic cost, be subject to the disciplines and animal spirits of the business world.

On Consumption and Status Anxiety

The Italian luxury car maker Ferrari has unveiled its newest supercar. Named the Ferrari California, it will cost 153,000 GBP and have a maximum speed of 200mph. It is powered by...

Why We Continue to Love Expensive Things

Despite the widespread availability of good quality cheap products (watches, handbags, cars...), there remains a remarkable appetite for extremely expensive versions of them - which seems deeply weird at first sight....

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In his consulting room at Berggasse 19, in central Vienna, Sigmund Freud came to an important realisation about money. The great majority of his clients were drawn from the Austrian upper middle classes: they were civil servants, engineers, university professors and business owners. Money was not typically a problem for them.

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Niki de Saint Phalle & Jean Tinguely - Les Bonnie & Clyde de l'Art 55' in ARTS CULTURE

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Wild, wild country

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Adolf Loos

La primera obra de arte, el primero gesto erotico por el cual el primer artista dio libertad a su exuberancia dibujando sobre un muro fue erotico. Una línea horizontal, era la mujer acostada; una línea vertical, el hombre penetrándola.

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tarot surréalista
Oscar Domínguez

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Érica Jong

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Le sport ou le sexe je ne sais pas à quoi fait référence la photo

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Le sport ou le sexe je ne sais pas à quoi fait référence la photo

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Il ritorno di Ulisse le retour d'Ulysse par Giorgio de Chirico

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(....)

j'ai envahi le monde
Que je ne connais pas
Peu importe j'en parle
Peu importe je sais
j'ai les hommes à mes pieds
Huit milliards potentiels
De crétins asservis
A part certains de mes amis
Du même monde que moi
(...)
Militant quotidien
De l'inhumanité
Des profits immédiats
Des faveurs des médias
Moi je suis riche très riche
je fais dans l'immobilier
je sais faire des affaires
Y'en a qui peuvent payer
j'connais le tout Paris
Et puis le reste aussi
Mes connaissances uniques
Et leurs femmes que je...
Fréquente évidemment
Les cordons de la bourse
Se relâchent pour moi
Il n'y a plus de secrets
Je suis le Roi des rois

(...)

Noir Désir

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Hay que comer para vivir, no vivir para comer.

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Hay que comer para vivir, no vivir para comer.

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Phrase de la grand-mère

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Yoni = clitoris