We live in a dynamic society in which the possibilities of the individual are inexhaustible. We get information without problem, we consume unlimitedly, always wanting more and more.
We are oriented towards life, because we ourselves are its incarnation, and in this sense we strive to shape it in the best possible way, that is, we strive to strengthen it, we keep it constantly. As many scientists say (F. Aries, M. Foucault), for a number of reasons, the focus on human existence falls entirely on the perfection of the vital one – the life “here and now” of every individual. But what happens when life is permeated, overtaken by the power over which we do not have power, namely death?
In my practice as a teacher of philosophical subjects, and as a soon-to-be M.A. in socioanalysis and interpersonal relations, I have found that the theme of death, its negotiation, and thinking about it is as inconvenient and startling for many as well as intriguing and painful.
In a socioanalytical language, when an individual loses their investment object (the significant other who is worth living and dying for) because of its total unavailability, they also lose their completeness as an existential being, and hence the impossibility of successfully self-inheriting themselves, for a successful continuation of their life, which would have been worth living even after a loss that shatters their solid ground.
It is in my view that the socioanalytical approach would help the sufferer to restore their totality or they will successfully self-inherit themselves, to regain their split habitus.
In this sense, my main research engagement within the project “I have no one to turn to” is to question the socioanalytical dimensions of the vulnerability caused by the inability to share social experience with agents who have lost their investment object due to death (the significant other who is worth living and dying for) and therefore experiencing psychopathologies of everyday life or loss of biographical illusio. My goal will be to highlight the specific strategies both on the part of socioanalyst (who has assisting functions) and on the vulnerable ones, through which they successfully “return” with a new illusio and with new libidinal energies for social play, since people need to talk to someone at and after the encounter with the death of the Other.