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structured. And when I say language, I am thinking of any language, I am thinking of categorical systems capable of organizing space and time…” (p.117-118). Especially with child patients, the analyst provides her symbolizing function. Bleichmar states: “I want to say that there is something very important here for a child analyst, which is to safeguard [maintain] one's own identification with the child in order to make an adequate symbolizing intervention” (p. 132). She refers to Freud’s constructions in analysis with the term “symbolization of transition”: “…if it [this construction] is correct, it allows the opening to new associations” (p.360). Offering the patient an intervention, in the way of a symbolic articulation, helps him by opening the route so he can start or resume his process of symbolic production: "The structuring of ways of intervention that tend to establish symbolic links in the form symbolizations of transition" (p.450). For Bleichmar, the therapeutic encounter is a place where symbolic production can occur. She approaches the analyst's reverie and his ability to think about the other. She emphasizes that the analyst has an important role in expanding the patient’s symbolizing function. V. Bc. Isidoro Berenstein (Argentina) Berenstein put forth some original conceptualizations in areas of symbolization in relation to ‘subject’ and ‘subjectivity’ in the chapter " The presentation, the representation and the symbolization", in his book “The Subject and the Other, from the Absence to the Presence” (2001). He describes the constitution of subjectivity in terms of: - the representable: that which has the possibility of being expressed by a representation. - the unrepresentable: that which, occupying a place in the psyche, is incapable of being expressed by a representation. (René Roussillon refers to this content, as something that leaves bodily traces, cannot be remembered, but could be revived in analysis.) - the inscription of what did not have a previous representation. He questions whether what is contained in the psyche regarding the field of representations and the representable, has a unique origin in the first years of life, or if it is possible to admit later moments of inscription. His main concern is with the process of transforming the irrepresentable into representable, through experience with the other, throughout life. As an example of the irrepresentable, he mentions Bion’s “nameless dread”. He considers that words can traverse only what is related to the representation and describes the unrepresentable, that which cannot possibly be represented: "I suggest calling ‘the unrepresentable’ a series of mental facts related to becoming of a human being” (p.101).
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