Freud's concept of unconscious presentation was directly originated from the notion of perception and imagination, which were inspired by the positivistic epistemological assumptions of 19th century psychology.
However, modern investigations (Max Scheler, E. Cassirer, Merleau-Ponty) have shown that there are distinct and original forms for the building of perception and imagination. They lead to different modalities of symbolic construction - discursive and non discursive - which are not copies but organs of creation of realities.
The non discursive conceptions of myth, art, dream, neurosis and psychosis result from original forms of expressive perception; they are not derived from the transformation of repressed contents of presentation, they are not a result of the transformation of sensorial registers of a previously given reality.
Expressive perception, which is the nucleus of the perceptive consciousness is the foundation of interpersonal relationship and therefore of the psychoanalytical situation.

Beginning with a critique of the Cartesian, isolated-mind assumptions that saturate the Freudian vision of the unconscious. This article proposes the concept of multiply contextualized experiential worlds and their limiting horizons as a post-Cartesian alternative to the Freudian unconscious. To illustrate this contextualization, a dramatic instance of unconsciousness illuminated during an analysis conducted by one of the authors nearly 30 years ago is reexamined from an intersubjective systems perspective.

The authoress proposes that psychoanalysis should engage itself in the discussion of the problems that new technologies have brought. With the aim of enriching the discussion, she introduces concepts brought by various thinkers from several areas of knowledge. She presents a vignette trough with to reflect on the historical constitution of the body, of the subject and his/her affects using the concept of instinct and considering the ethical dimension.

The author approaches the theme departing from clinical material of a patient previous to a third surgical attempt of corneal transplantation. Meaningful situations of the analytical interaction are discussed, and its implications for the success of the operation are suggested. Theoretical aspects of the mind-body interaction and the path to symbolization are also pinpointed.

The author, based on data taken from biographers and from Freud´s Correspondence (which she has been studying for a long time), describes Freud's works and activities before Interpretation of Dreams, and attempts to demonstrate that he has dedicated his life to the search of truth ever since his youth. She considers the peculiar family set up of the small boy Schlomo Sigismund as one of the determining factors of his future epistemophilic inclination.
A concise comment is given on several of Freud´s writings (since his student times and until 1899), dealing with the anatomy, histology and physiology of the nervous system and research on zoology, many of which reached small discoveries; leading articles on neurology and finally, the reports on the treatment of hysterical women, showing how Freud applied what he had learned with his female patients in establishing the forthcoming analytical method. The author considers the Freudian discovery of the importance of the child's phantasy as an "epistemological cut" and also a certain degree of courage in Freud's "dream's book", when he examines himself under a psychological microscope.

This is a narrative "beloved relationships" and the need to be able to deal with loss in order to obtain self-development. There is a report of the experience with a little child, capable of true relationships, who lived among people where this could not be recognized as a necessity. He had a rare capacity of getting in contact with others and therefore, analysis was essential.
The familiar difficulties related to maternal and paternal roles as well as the elaboration of loss were expressed and imprinted on the relationship with this child; they were observed in family history, his relation with the analyst and also led to analysis interruption.
For this little boy, hair became of crucial importance very early in life, identified on a symbolic equation with an omnipotent "falus" or with ideally combined parental-figures. An attempt to incorporate this protective figure came out by ingesting hair and travestying.
After some analytical sessions he used fairy tales in order to talk about his fears and defenses. What follows is the evolution of this object since it appeared in sessions and its modifications as mental development occurred.

We intend to present some ideas about the conceptions of transgeneracionality, which is characterized for a history in which at least one part doesn't belong to the patient's generation (Kaës). We will use the Oedipal tragedy in the present, past and future time. In this paper, we bring up Faimberg's description about the clinical phenomena named "télescopage of generations" - a special kind of unconscious and alienated identification that condenses three generations and reveals itself on the transference/counter transference.
Is also our goal to outline some parallels between the Freudian neurotic outcome of Oedipal conflictive and the marked cards, narcissistic end from the transgeneracional point of view.
On the perspective of the relations between the generations, we would say that one of the characteristics of the unconscious identification is that they are initially not heard and stand like that for a long time during the analytical process. In the same way, the neurotic guilt doesn't appear as an indication because we don't walk on the ground of repression, due to knowledge of the individual's responsibility is not consecutive to a repressive act; it's related to a bundle or a mandate of which the son cannot free himself through neurotic mechanisms. Enriquez emphasize that this clinical phenomena will be evident in a bizarre presentation, not intelligible, memory gaps and an unspeakable anguish.