Last updated: 16, Dec., 2013 

     THALASSA. Portolano of Psychoanalysis



NEWS 2012

NEWS 2011

NEWS 2010  

NEWS 2008

NEWS 2009 









"Remonter aux grands-parents pour retrouver jeunesse et esprit de lutte " de Janine Altounian

"Bion and the myth" by F. Amione and A. Cusin



"Letter from Istanbul" by Bella Habip


"Un héritage traumatique ne se met à parler que déplacé dans le temps et l'espace culturel" de J. Altounian

L'autisme: vers une nécessaire révolution culturelle de B. Chamak & D. Cohen

Transmission du féminin dans la famille de Anne Loncan

Contemporary Controversial Discussions by Helmut Thomä

Face au négationnisme de Janine Altounian

"Return to Dresden" by Maria Ritter


"Trauma and Resilience" by Sverre Varvin


"The lost object-the object regained" by Gerhard Schneider


"Split loyalties of third generation children of Nazi's" by H.C. Halberstadt- Freud


"Psychoanalytic Thoughts on Israel and the Siege of Gaza" by J. Deutsch


"Remembering, repeating and not working through: on the interactability of the palestinian israeli conflict" by H.-J. Wirth


"J'ai la honte" de Abram Coen 


"Remémoration, traumatisme et mémoire collective - Le combat pour la emémoration en psychanalyse"  de W. Bohleber



"De quoi témoignent les mains des survivants? De l'anéantissement des vivants, de l'affirmation de la vie" de Janine Altounian

"Les cachés de la folie" de J.-P. Verot  






Balkans        *Serbia (History of Psychoanalysis in)
Eastern Europe
• EU
• Italy
Turkey, Armenia and Caucasian Rep.
Tatiana Rosenthal and Russian Psychoanalysis

 History of Russian Psychoanalysis by Larissa Sazanovitch


- Syria

 - Jordan

- Lebanon


- Egypt 



- Algeria

- Libya



Questo testo è tratto dal discorso pronunciato da J.-P. Vernant (morto il 9.01.2007) nel 1999, in occasione del 50° anniversario del Consiglio d'Europa, e che è inscritto sul ponte che collega Strasburgo a Kehl:

<<Passare un ponte, traversare un fiume, varcare una frontiera, è lasciare lo spazio intimo e familiare ove si è a casa propria per penetrare in un orizzonte differente, uno spazio estraneo, incognito, ove si rischia - confrontati a ciò che è altro - di scoprirsi senza

 "luogo proprio", senza identità. Polarità dunque dello spazio umano, fatto di un dentro e di un fuori. Questo "dentro" rassicurante, turrito, stabile, e questo "fuori" inquietante, aperto, mobile, i Greci antichi hanno espresso sotto la forma di una coppia di divinità unite e opposte: Hestia e Hermes. Hestia è la dea del focolare, nel cuore della casa. Tanto Hestia è sedentaria, vigilante sugli esseri umani e le ricchezze che protegge, altrettanto Hermes è nomade, vagabondo: passa incessantemente da un luogo all'altro, incurante delle frontiere, delle chiusure, delle barriere. Maestro degli scambi, dei contatti, è il dio delle strade ove guida il viaggiatore, quanto Hestia mette al riparo tesori nei segreti penetrali delle case.  Divinità che si oppongono, certo, e che pure sono indissociabili. E' infatti all'altare della dea, nel cuore delle dimore private e degli edifici pubblici che sono, secondo il rito, accolti, nutriti, ospitati gli stranieri venuti di lontano. Perché ci sia veramente un "dentro", bisogna che possa aprirsi su un "fuori", per accoglierlo in sé. Così ogni individuo umano deve assumere la parte di Hestia e la parte di Hermes. Tra le rive del Medesimo e dell'Altro, l'uomo è un ponte>>.







Frenis Zero journal: n.21, XI, January 2014



 (in English)




























The field of psychoanalysis is unlimited as it spans the entire territory of

the unconscious, its mechanisms, its manifestations, its productions and

structures. If one cannot affirm the analyst has a free access to these

territories, certainly it can be said he or she has a privileged view onto

them. Indeed, taking the move from the premise of the unconscious, no

distinctions of time, space, gender, race or ethnicity can be drawn to build

walls and separate human beings. The other is always inside us and it needs

to be given a shelter, as we – as psychoanalysts – have learnt throughout

hard challenges and the unceasing work carried out on ourselves.


In this sense we never entirely overlap with the institutions to which we

belong. If we make an opening to the pain that we hear from the letters of

the Turkish colleagues today, it is because they metaphorically give back to

words their meaning, renewing the sense of the word that always had a

particular, enchanting sense: freedom.


This special enchantment  comes from the traumatic background represented

for everyone  by the fact of being alive in a specific subjectivity, which is 

 eventually part of a  greater History. 

When we are faced with texts like those by Janine Alounian (whose paper

 "Returning to ancestors to recover a youth and fighting spirit", in French, we

 are glad to publish in the present number of Frenis Zero journal),  where

surviving ("survivance")  becomes not only a dramatic testimony of the 

genocide of an entire people, the Armenians, but also a great metaphor of the 

 survival of what she considers as something precious, i.e. psychoanalysis itself.

 Therefore we are called but to feel at the frontline of the struggle for freedom 

 when the Turkish police beats a psychoanalytic working group on 

homosexuality in the premises of the university.  

We express this solidarity in this space, as best as we can, considering

also the urge to share now our participation to the trauma we indirectly

suffer, together with our female colleagues who experience it directly

but with no lesser intensity for the afore-mentioned reasons.

About all that gives us testimony the "Letter from Istanbul", written by Bella

Habip, psychoanalyst belonging to the Istanbul Association for Training,

 Research and Development (Psike Istanbul).


As evoked by Hannah Arendt, after attending the Eichmann trial, evil with

 its whole banality reappears with its chilling presence in our everyday life,

and it continues to amaze us despite the harsh experience of living in

contact with history.

<<One cannot be human without first being free >>. That is the concluding sentence from the statement of our collaborators and colleagues from the Turkish Psychoanalytical Association in Istanbul. You may read it on the Italian Psychoanalytic Society website.

We questioned ourselves about this sentence. What do our Turkish colleagues want to tell us with it?

One might say that it is a wrong sentence: humanity is not lost losing freedom, as witnessed by the great solidarity  took place  in the concentration camps. However, the restriction of freedom, as we all know, severely challenges our capacity to stay wholly human. People, in situations of captivity, may at times develop survival mechanisms that are, in a paradoxical way, successfully due to the identification and compliance with the very monstrosity of the system that segregates them.

Nonetheless, I think of those remarkable figures like Aung San Suu Kyi, who in spite of long years spent in a situation of freedom deprivation managed to stay profoundly human. Or what about Nelson Mandela, recently passed away, who did not lose his humanity once released from prison, when he actually played a critical role in putting into motion historical processes of Truth and Reconciliation to prevent the perpetuation of the violence perpetrated in the time of apartheid by means of summary executions and chains of never ending revenges?


Yet, if our colleagues have made this statement, there must be a reason, which we want to try to briefly explore while inviting our readers to do the same. If our colleagues are telling us that a person cannot be human without being free, they may unconsciously feel a de-humanization creeping through as a result the violence they so unjustly suffered. That violence was perpetrated by the very people to which they also belong and acted by those who should rather protect the people and grant the future of democracy. If our colleagues perceive such a deep de-humanization, I deem that a sign that we should not underestimate.


De-humanization begins in a subtle and latent manner. It undermines human relationships, it attacks them form a sort of underground territory dominated by dormant agents. It persecutes any intimacy with guilt and suspect, hence embroiling it in a persecutory and disturbing ambiguity. It manifests through those sadly known initial symptoms: the sudden lack of confidence in our neighbours, the widespread feeling among the citizens that all human relationship are eventually fake, based on vested interest or undertaken on the basis of evil intentions.


Our humanity needs freedom - we are told by our Turkish colleagues, and we think they speak referring to themselves, not to someone else!   -  to be fed, to express itself and thrive. It seems that they want alert us about the risk of a slow, gradual fall of our democracies in the realm of unfreedom.


There is a cry for help! It is not just a complaint!

If the mind of our Turkish colleagues is in danger, insofar as when one lives under the persecution of other one cannot be and do the things one considers valuable to be lived and done, then it is the time when our work as psychoanalysts is asked to provide some kind of answer.

We think we should take the time to think about it.

A remarkable work we want to give an account of in the present number of Frenis Zero journal, dedicated to female analysts involved in civil rights struggles in Mediterranean contexts, is witnessed by Lidia Tarantini who, between 2002 and 2007, guided some therapeutic groups in Tunisia, particularly with female patients, experience interrupted by the 2010 so called  "Jasmine Revolution". On November 2013 Lidia Tarantini came back into Tunisia to interview her patients, and the article "Tunisian autumn between disappointment and hope" (in Italian) gives us an account of it.

Finally, one of us, Ambra Cusin, together with Franca Amione, wrote the paper "Bion and myth", we propose in the present number of the journal. Originally it has been presented in "2008 Bion Congress: Second Thoughts, Alfa Functions and Catastrophic Change" (Rome, Jan., 31- Feb., 3, 2008).






















































    english version

  version française in italiano
"THALASSA. Portolano of Psychoanalysis" is a production of  "Frenis Zero" revue (Dir. Giuseppe Leo) and it would be an attempt to link psychoanalysts and psychotherapists, belonging to the Mediterranean countries. Why would we put the Mediterranean Sea at the centre of attention of psychoanalytic culture? Because it continues keeping , in spite of a time of globalisation of human, cultural and economic exchanges, a central role of hinge between West and East, between cultural patterns dramatically faced with the contemporary problem of sharing universalizable patterns of "humanitas" and civilization. Psychoanalysis, with its group and mass-psychology functioning theories, can help in understanding the anthropological transformations concerning human societies and social institutions in the contemporary world. Our preminent interest is focused on the transformations regarding the cultural "koiné" that has been historically configured as mediterranean, and, moreover,  on the way psychoanalysis can provide interpretative means to investigate them thoroughly. Linking each other  psychoanalysts who, in spite of their different professional backgrounds, share a common belonging to the same cultural milieu, means consulting those who think about such changes from a point of view in which psychoanalysis keeps a preminent role. The means to create this link  would be the traditional ones (through international congresses and colloques), but also those provided by  internet and new communication technologies. "THALASSA. Portolano of Psychoanalysis" est une production de  la revue "Frenis Zero" (Dir. Giuseppe Leo), née avec le but de mettre en réseau psychanalystes et psychothérapeutes provenants de Pays  Méditerranéens. Pourquoi voulons nous  mettre la Mer Méditerranéenne au centre de l'attention de la culture psychanalytique? Parce que celle-ci continue à tenir, bien que dans une époque de mondialisation des échanges humaines, culturels et économiques, un role central de charnière entre Occident et Orient, entre patterns culturels  dramatiquement confrontés avec la question toute contemporaine de partager de patterns universalisables de "humanitas" et de civilisation. La psychanalyse, avec ses theories du fonctionnement groupal et  des masses, peut nous aider à mieux comprendre les transformations anthropologiques concernantes les sociétés humaines et les institutions sociales dans le monde contemporain. Notre prééminent interet est concentré sur les transformations qui regardent cette koiné culturelle qui historiquement  s'est formée comme mediterraneenne , et sur le comment la psychanalyse peut donner des outils interpretatifs pour approfondir la connaissance de celles-ci. Mettre en liaison des psychanalystes qui, malgré les différentes traditions professionnelles de provenance, partagent l'appartenance au meme milieu méditerranéen,  veut dire interpeller ceux qui réfléchent sur tels changements à partir d'une perspective où la psychanalyse garde une place prééminente. Les moyens pou créer tel réseau seraient ceux traditionnels (séminaires et colloques internationaux), mais aussi innovateurs comme ceux-ci donnés par internet et les nouvelles technologies de communication.  "THALASSA. Portolano of Psychoanalysis" è una produzione della rivista "Frenis Zero" (Dir. Giuseppe Leo), nel tentativo di mettere in rete psicoanalisti e psicoterapeuti provenienti dai paesi del Mediterraneo. Perché porre il Mediterraneo al centro dell'attenzione della cultura psicoanalitica?  Perché esso continua ad avere, pur in un'epoca di globalizzazione di scambi umani, culturali ed economici,  quel ruolo centrale di cerniera tra Occidente ed Oriente, tra patterns culturali  messi drammaticamente a confronto con la  problematica contemporanea della condivisione di modelli universalizzabili di "humanitas" e di civiltà. La psicoanalisi,  con le sue teorie sul funzionamento dei gruppi e della psicologia  delle masse, può agevolare la comprensione delle trasformazioni antropologiche  che riguardano le società umane  e le istituzioni sociali nel mondo contemporaneo. Il nostro precipuo interesse è concentrato sulle trasformazioni che hanno per oggetto quella  koiné culturale che storicamente si è configurata come 'mediterranea', e su come la psicoanalisi possa fornire strumenti interpretativi per approfondire  la conoscenza di esse. Porre in collegamento tra di loro gli psicoanalisti che, pur nella diversità delle tradizioni professionali di provenienza, condividono  l'appartenenza al medesimo milieu mediterraneo, significa interpellare coloro che riflettono su tali rivolgimenti da una prospettiva in cui la psicoanalisi mantiene un ruolo preminente. Gli strumenti per creare tale rete saranno quelli tradizionali (attraverso dei seminari e dei congressi internazionali), ma anche quelli innovativi offerti da  internet e dalle nuove tecnologie di comunicazione.





A (Aberastury-Avunculo)
B-C (Babinski-Cura)
D- E (Dador de la mujer-Ey Henri)
F- G (Fachinelli Elvio-Guilbert Yvette)
H-I (Haas Ladislav-Italia)
J-M (Jackson John- Myers F.W.H.)
N- O (Naesgaard Sigurd-Otsuki K.)
P (Pacto denegativo-Putnam)






Giuseppe Leo - psichiatra, Centro Psicoterapia Dinamica (Lecce- Italia), editor "Frenis Zero" click here

Nicole Janigro - junghian psychoanalyst (Milan- Italy).


Comité scientifique/Comitato Scientifico/Scientific Board:

Janine Altounian - essayst, Germanist, writer (Paris- France).

René Kaes - psychoanalyst, Professor of clinical psychology and psychopathology (Lyon- France).

Predrag Matvejevic'- essayst, Slavist, writer (Zagreb- Croatia).












Copyright © 2007-2008-2009-2010-2011-2012-2013 Giuseppe Leo All Rights Reserved  : "Thalassa. Portolano of Psychoanalysis" is a production of  "Edizioni Frenis Zero"  (Ce.Psi.Di.: via Lombardia, n.18- 73100 Lecce- Italia) ISSN: 2037-1853.