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Bleichmar no longer considers that the unconscious operates in a homogeneous way. Rather, the different modules or systems, generated by way of secondary inscription, primary inscription or non-inscription, are responsible for different modes of operation. According to this author, there are five types of the unconscious: one that generates interactions, one that generates identifications, one where repression prevails (repressed), one where other modes of operation prevail, and a deactivated unconscious. Bleichmar claims that the modular model goes against the principle of homogeneity in psychoanalytic theory. He describes two conceptions in Freud’s work, namely, the modular and the homogeneity conceptions, which prevail alternately. The principle of homogeneity appears in the evolutionary conception of psychosexual development, which is marked by the libidinal satisfaction of bodily zones whose vicissitudes determine not only the shape taken by bonds with objects but also psychopathological syndromes. The organizing principle, which characterizes homogeneity, is applied to the developmental stages of the libido, from which character formations (anal, oral, and so on) and their correspondent sets of symptoms derive. The homogeneity principle also dominates in the field of therapy. Freud focuses his technique on making conscious the unconscious (on expanding consciousness). He argues that if something is restored to consciousness, it stops having an effect from the unconscious. Bleichmar, in turn, stresses the significance of heterogeneity based on his modular-transformational theory and on the characteristics of the object. Another original intersubjectively relevant contribution by this author is the notion of “passionate original beliefs.” These correspond to the effects on the subject of judgments uttered by others throughout his or her life. These beliefs do not allude only to judgments on the subject that transform into self-representations. They also include rules transmitted by significant others that govern the construction of these mental representations. They are not simple cognitive structures. Rather, they are created in an ongoing articulation with affectivity in a two-way process. Miquel Hoffmann (2013) has contributed to the development of intersubjective thinking for many years. His book “Más allá del Yo. El Ser, la Persona” [Beyond the Ego: Being, Person] reflects this contribution. In his latest book, this author insists on human beings’ need to preserve their ability to be a reflective being, a being in search of an identity, without overlooking the social changes that permeate and shape them. Hoffman urges us to devote time to ourselves so that we can ask ourselves about our desires, tastes, and preferences, about the self, about the forces that help us change. Hector Fiorini (2007) has worked for many years in the field of targeted therapies and practices a psychoanalysis that he defines as “open.” Open psychoanalysis, for this author, is an ongoing development of psychoanalytic theory and clinical practice, including many of the technical innovations introduced after Freud’s times. Its organizing core is the conception of therapeutic processes as a systematic work that activates patients and analysts’ creative capacities. Fiorini goes deeper into topics tackled by the Jungian, psychodrama, Gestalt,
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