Massimo Recalcati – författare

In this book the bestselling author and psychoanalyst Massimo Recalcati offers a fundamental re-examination of what ‘being a mother’ means today, in a world where new social and sexual freedoms mean that motherhood is no longer the sole destiny of women. Questioning the belief that a mother’s love is natural and unconditional, he paints a more complex and troubling picture of the mother–child relationship, observing that mothers may even resent their children as a result of unresolved conflicts between different dimensions of love. The mother’s hands not only nurture but can also potentially harm. Recalcati argues that it is precisely in these competing demands that motherhood fulfils its function: only if the mother is ‘not-all-mother’ can a child experience the absence that enables it to access the symbolic and cultural world.Recalcati cuts through conventional wisdom to offer a fresh perspective on the changing nature of motherhood today. An international bestseller, this book will appeal to a wide general readership, as well as to students and scholars of gender studies, psychoanalysis and related disciplines.

In this book the bestselling author and psychoanalyst Massimo Recalcati offers a fundamental re-examination of what ‘being a mother’ means today, in a world where new social and sexual freedoms mean that motherhood is no longer the sole destiny of women. Questioning the belief that a mother’s love is natural and unconditional, he paints a more complex and troubling picture of the mother–child relationship, observing that mothers may even resent their children as a result of unresolved conflicts between different dimensions of love. The mother’s hands not only nurture but can also potentially harm. Recalcati argues that it is precisely in these competing demands that motherhood fulfils its function: only if the mother is ‘not-all-mother’ can a child experience the absence that enables it to access the symbolic and cultural world.Recalcati cuts through conventional wisdom to offer a fresh perspective on the changing nature of motherhood today. An international bestseller, this book will appeal to a wide general readership, as well as to students and scholars of gender studies, psychoanalysis and related disciplines.

In this book the bestselling author and psychoanalyst Massimo Recalcati offers a fundamental re-examination of what ‘being a mother’ means today, in a world where new social and sexual freedoms mean that motherhood is no longer the sole destiny of women. Questioning the belief that a mother’s love is natural and unconditional, he paints a more complex and troubling picture of the mother–child relationship, observing that mothers may even resent their children as a result of unresolved conflicts between different dimensions of love. The mother’s hands not only nurture but can also potentially harm. Recalcati argues that it is precisely in these competing demands that motherhood fulfils its function: only if the mother is ‘not-all-mother’ can a child experience the absence that enables it to access the symbolic and cultural world.

Recalcati cuts through conventional wisdom to offer a fresh perspective on the changing nature of motherhood today. An international bestseller, this book will appeal to a wide general readership, as well as to students and scholars of gender studies, psychoanalysis and related disciplines.

Fatherhood today is in crisis. Fathers have gone missing, or have become their children’s playmates, and the symbolic authority of the father has lost its power. What remains of the father today in the wake of this decline, and what should the relation between children and parents now be? In addressing these questions, Massimo Recalcati draws inspiration from the story of Telemachus in Homer’s Odyssey. The Telemachus complex is the reverse of the Oedipus complex. Recalcati argues that children are possessed not just with a desire to annihilate their father, as their key rival in the contest to win the mother’s love, but also with a longing for a father-figure, as someone who brings meaning, structure and order to their lives and who imbues them with a sense of the future. This fresh and insightful account of the changing relations between parents and children in the era of the decline of the father will be of great interest to a wide general readership.

Fatherhood today is in crisis. Fathers have gone missing, or have become their children’s playmates, and the symbolic authority of the father has lost its power. What remains of the father today in the wake of this decline, and what should the relation between children and parents now be? In addressing these questions, Massimo Recalcati draws inspiration from the story of Telemachus in Homer’s Odyssey. The Telemachus complex is the reverse of the Oedipus complex. Recalcati argues that children are possessed not just with a desire to annihilate their father, as their key rival in the contest to win the mother’s love, but also with a longing for a father-figure, as someone who brings meaning, structure and order to their lives and who imbues them with a sense of the future. This fresh and insightful account of the changing relations between parents and children in the era of the decline of the father will be of great interest to a wide general readership.

Fatherhood today is in crisis. Fathers have gone missing, or have become their children’s playmates, and the symbolic authority of the father has lost its power. What remains of the father today in the wake of this decline, and what should the relation between children and parents now be? 

In addressing these questions, Massimo Recalcati draws inspiration from the story of Telemachus in Homer’s Odyssey. The Telemachus complex is the reverse of the Oedipus complex. Recalcati argues that children are possessed not just with a desire to annihilate their father, as their key rival in the contest to win the mother’s love, but also with a longing for a father-figure, as someone who brings meaning, structure and order to their lives and who imbues them with a sense of the future. 

This fresh and insightful account of the changing relations between parents and children in the era of the decline of the father will be of great interest to a wide general readership.

This new book by Massimo Recalcati focuses on the psycho-social life of the son. Comparing and contrasting the tragic story of Oedipus by Sophocles and the parable of the prodigal son, Recalcati argues that all common parenting strategies, whether authoritarian or democratic, are attempts at sealing the fate of sons – that is, they are designed to ensure that sons realize the dreams and fantasies of the parents. But all that sons want – and this is their secret because they generally do not want, or are unable, to confront their parents directly – is to be recognized as unique, as different, as independent, free-thinking individuals who are able to chart their own path in life, rather than extensions of their parents' fantasies. The parents' task is to acknowledge this, and to create the space for this desire to flourish.Continuing his remarkable reflections on parents, children and family life, this new book by one of Italy's leading and bestselling public intellectuals will be of interest to a wide general readership.

This new book by Massimo Recalcati focuses on the psycho-social life of the son. Comparing and contrasting the tragic story of Oedipus by Sophocles and the parable of the prodigal son, Recalcati argues that all common parenting strategies, whether authoritarian or democratic, are attempts at sealing the fate of sons – that is, they are designed to ensure that sons realize the dreams and fantasies of the parents. But all that sons want – and this is their secret because they generally do not want, or are unable, to confront their parents directly – is to be recognized as unique, as different, as independent, free-thinking individuals who are able to chart their own path in life, rather than extensions of their parents' fantasies. The parents' task is to acknowledge this, and to create the space for this desire to flourish.Continuing his remarkable reflections on parents, children and family life, this new book by one of Italy's leading and bestselling public intellectuals will be of interest to a wide general readership.

This new book by Massimo Recalcati focuses on the psycho-social life of the son. Comparing and contrasting the tragic story of Oedipus by Sophocles and the parable of the prodigal son, Recalcati argues that all common parenting strategies, whether authoritarian or democratic, are attempts at sealing the fate of sons – that is, they are designed to ensure that sons realize the dreams and fantasies of the parents. But all that sons want – and this is their secret because they generally do not want, or are unable, to confront their parents directly – is to be recognized as unique, as different, as independent, free-thinking individuals who are able to chart their own path in life, rather than extensions of their parents'' fantasies. The parents'' task is to acknowledge this, and to create the space for this desire to flourish.

Continuing his remarkable reflections on parents, children and family life, this new book by one of Italy''s leading and bestselling public intellectuals will be of interest to a wide general readership.

Relationships fall apart, marriages fail, couples break up – it happens to us all. Time corrodes passion and the routines of daily life kill the excitement that surrounds the emotion of the first encounter. The difficulty of uniting sexual pleasure with love, which Freud considered to be the most common neurosis in any love life, has become emblematic of a truth that seems undeniable: desire is destined to die if its object is not constantly renewed, if we do not change partner, if it is closed for too long in the restrictive chamber of the same bond.  And yet what happens to these bonds when one of the two partners betrays the other, when the promise fails, when there is another emotional experience cloaked in secrecy and deceit? What happens if the traitor then begs forgiveness? Are they asking to be loved again and, having declared that it is not like it used to be, now want everything to go back to how it was? Should we make fun of lovers in their attempts to make love last? Or should we try to face up to the experience of betrayal, with the offence caused by the person we love most? Should we not perhaps attempt to praise forgiveness in love?

Relationships fall apart, marriages fail, couples break up – it happens to us all. Time corrodes passion and the routines of daily life kill the excitement that surrounds the emotion of the first encounter. The difficulty of uniting sexual pleasure with love, which Freud considered to be the most common neurosis in any love life, has become emblematic of a truth that seems undeniable: desire is destined to die if its object is not constantly renewed, if we do not change partner, if it is closed for too long in the restrictive chamber of the same bond.  And yet what happens to these bonds when one of the two partners betrays the other, when the promise fails, when there is another emotional experience cloaked in secrecy and deceit? What happens if the traitor then begs forgiveness? Are they asking to be loved again and, having declared that it is not like it used to be, now want everything to go back to how it was? Should we make fun of lovers in their attempts to make love last? Or should we try to face up to the experience of betrayal, with the offence caused by the person we love most? Should we not perhaps attempt to praise forgiveness in love?

Relationships fall apart, marriages fail, couples break up – it happens to us all. Time corrodes passion and the routines of daily life kill the excitement that surrounds the emotion of the first encounter. The difficulty of uniting sexual pleasure with love, which Freud considered to be the most common neurosis in any love life, has become emblematic of a truth that seems undeniable: desire is destined to die if its object is not constantly renewed, if we do not change partner, if it is closed for too long in the restrictive chamber of the same bond.  And yet what happens to these bonds when one of the two partners betrays the other, when the promise fails, when there is another emotional experience cloaked in secrecy and deceit? What happens if the traitor then begs forgiveness? Are they asking to be loved again and, having declared that it is not like it used to be, now want everything to go back to how it was? Should we make fun of lovers in their attempts to make love last? Or should we try to face up to the experience of betrayal, with the offence caused by the person we love most? Should we not perhaps attempt to praise forgiveness in love?

The kiss is the image that, perhaps more than any other, encompasses the beauty and poetry of love. Every love is required to maintain the kiss, to make it last. When they kiss, lovers carve out their hiding holes, finding their peace from war. When they kiss, the noise of the world is silenced, its laws broken, time is stolen from its normal continuity. They fall together in their distinct, embraced tongues. The kiss joins the tongue that declares love with the body of the lover. And the extinction of the kiss and, most importantly, of the desire to kiss one’s beloved announces the demise of love.In this short book, Massimo Recalcati – one of Italy’s leading intellectuals and bestselling authors – offers seven brief lessons on the mystery and miracle of love, from the serendipity of the first encounter to its end or its continuation over time, as mysterious and miraculous as the first encounter itself.

The kiss is the image that, perhaps more than any other, encompasses the beauty and poetry of love. Every love is required to maintain the kiss, to make it last. When they kiss, lovers carve out their hiding holes, finding their peace from war. When they kiss, the noise of the world is silenced, its laws broken, time is stolen from its normal continuity. They fall together in their distinct, embraced tongues. The kiss joins the tongue that declares love with the body of the lover. And the extinction of the kiss and, most importantly, of the desire to kiss one’s beloved announces the demise of love.In this short book, Massimo Recalcati – one of Italy’s leading intellectuals and bestselling authors – offers seven brief lessons on the mystery and miracle of love, from the serendipity of the first encounter to its end or its continuation over time, as mysterious and miraculous as the first encounter itself.

The kiss is the image that, perhaps more than any other, encompasses the beauty and poetry of love. Every love is required to maintain the kiss, to make it last. When they kiss, lovers carve out their hiding holes, finding their peace from war. When they kiss, the noise of the world is silenced, its laws broken, time is stolen from its normal continuity. They fall together in their distinct, embraced tongues. The kiss joins the tongue that declares love with the body of the lover. And the extinction of the kiss and, most importantly, of the desire to kiss one’s beloved announces the demise of love.

In this short book, Massimo Recalcati – one of Italy’s leading intellectuals and bestselling authors – offers seven brief lessons on the mystery and miracle of love, from the serendipity of the first encounter to its end or its continuation over time, as mysterious and miraculous as the first encounter itself.

Modern social and political life is characterized not only by a passion for freedom and a desire for human contact, but also by the urge to shut down, to refuse freedom and the responsibility that goes with it, to barter it away in return for our security: this is the temptation of the wall, a temptation with which every modern society has to come to terms.Drawing on his experience as a psychoanalyst, Recalcati shows that the temptation of the wall is rooted in a deep psychological inclination: human beings have always drawn up borders and rejected the risks associated with being open to the outside world. But when these borders are turned into walls, they can only result in an impoverishment of the value of exchange and the loss of the dynamic plurality of a life shared with others.

Modern social and political life is characterized not only by a passion for freedom and a desire for human contact, but also by the urge to shut down, to refuse freedom and the responsibility that goes with it, to barter it away in return for our security: this is the temptation of the wall, a temptation with which every modern society has to come to terms.Drawing on his experience as a psychoanalyst, Recalcati shows that the temptation of the wall is rooted in a deep psychological inclination: human beings have always drawn up borders and rejected the risks associated with being open to the outside world. But when these borders are turned into walls, they can only result in an impoverishment of the value of exchange and the loss of the dynamic plurality of a life shared with others.

Modern social and political life is characterized not only by a passion for freedom and a desire for human contact, but also by the urge to shut down, to refuse freedom and the responsibility that goes with it, to barter it away in return for our security: this is the temptation of the wall, a temptation with which every modern society has to come to terms.

Drawing on his experience as a psychoanalyst, Recalcati shows that the temptation of the wall is rooted in a deep psychological inclination: human beings have always drawn up borders and rejected the risks associated with being open to the outside world. But when these borders are turned into walls, they can only result in an impoverishment of the value of exchange and the loss of the dynamic plurality of a life shared with others.

As the Gospels tell us, after the Last Supper Jesus retreats to a small field just outside the city of Jerusalem: Gethsemane, the olive grove. His prayers are interrupted when Judas arrives with a group of armed men, and kisses him. The kiss, given to point Jesus out to the guards, has become a powerful symbol of the wrenching experience of betrayal, and abandonment. Betrayed by his disciples, even by Peter, the most faithful of them all, Jesus is forsaken. His sin, to have drawn God closer to man. In The Night in Gethsemane, Massimo Recalcati, one of Italy’s highest regarded psychoanalysts, traces the relationship between biblical text and psychoanalytical theory, revealing human life in all its fragility and its agony.

An urgent, stirring reflection on violence and morality. “Recalcati explores the most fundamental of questions—for Cain, Abel, and every human being: can we believe in love?”—La Stampa What lies at the foundation of human history and life in a society? According to Massimo Recalcati, it is not the sentiment of love for one’s neighbour preached by Jesus in the Gospels but the brutal hatred and violence depicted in the story of Cain and Abel. As timely as it is brilliant, this essay examines Cain’s murderous act through the lens of psychoanalysis, showing how delusions of self-sufficiency and individual perfection lie at the deepest roots of fear and violence in our societies. True completeness can only be achieved through others—not despite them. This, argues Recalcati, is the lesson of Cain, one that resonates powerfully in our time.Praise for Recalcati’s A Night in Gethsemane: “A book that reads in less than two hours but stays with you forever.”—Il Foglio “Lively and sharp . . . An invitation to look positively at the loneliness of human experience.”—Lettera

Nous avons tous été des Télémaque. Nous avons tous au moins une fois regardé la mer dans l’attente de quelque chose. Quelque chose revient toujours de la mer… Aujourd’hui, ce que nos enfants attendent, c’est un père, mais pas n’importe quel père, pas un père autoritaire, à l’ancienne, mais un père qui puisse, par sa présence, témoigner de sa foi en l’avenir et donner un sens à l’existence. Télémaque est ce fils qui non seulement attend le retour de son père Ulysse, mais qui part à sa recherche. Il est celui qui œuvre pour que soient rétablies, dans sa maison envahie par les prétendants, la loi et la parole paternelles. Ici nul conflit entre générations comme chez Œdipe, nulle affirmation stérile de soi comme chez Narcisse, mais une demande inédite de père, un besoin de témoignage qui établisse de façon ferme qu’on peut vivre avec dynamisme et vitalité sur cette terre. Au final, c’est de ce voyage du fils que dépendront le retour du père, le rétablissement de la Loi et la possibilité d’une nouvelle alliance entre générations. Au cœur d’une réflexion très actuelle sur les relations parents/enfants, la question cruciale de la transmission et de la filiation : de quoi nos enfants ont-ils fondamentalement besoin d’hériter pour pouvoir avancer dans la vie ? Massimo Recalcati est psychanalyste. Spécialiste de la question du père, il enseigne aujourd’hui à l’Université de Pavie. Vrai phénomène d’édition en Italie, il est aujourd’hui considéré comme l’un des essayistes les plus brillants de sa génération.

En el tiempo de la evaporación del padre y del desmembramiento de la familia tradicional, ¿qué es lo que puede tener una función de guía para el sujeto? ¿Qué queda del padre más allá de su Ideal? ¿Qué es lo que hace posible, en la época del ocaso del Edipo, una transmisión eficaz del deseo? ¿Qué significa "heredar" la facultad de desear? ¿Cómo pueden aún armonizarse el deseo y la Ley?A través de Sigmund Freud y Jacques Lacan, y de algunas figuras tomadas de la literatura (Philip Roth y Cormac McCarthy) y del cine (Clint Eastwood), se perfilan los rasgos de una paternidad debilitada, pero igualmente vital, exenta de cualquier aura teológica y fundada en el valor ético del testimonio singular."Todo discurso sobre la crisis de la función paterna parece absolutamente caduco y, a la vez, absolutamente urgente. No solo porque uno no se resigna fácilmente al duelo por el Padre, sino, sobre todo, porque la humanización de la vida exige el encuentro con "al menos un padre"".Massimo Recalcati

En Vincent Van Gogh la relación entre la existencia y el trabajo, entre la enfermedad mental y la creación ha proporcionado material para una larga tradición de interpretación, especialmente psicoanalítica. En este contexto, Massimo Recalcati pone en relación la melancolía y la pintura respecto a la autonomía del arte a propósito de la obra del famosísimo pintor.Así, el autor nos va mostrando cómo las pinturas de Van Gogh constituyen el esfuerzo extremo de dibujar, a través de la luz y el color, directamente lo absoluto, la cosa misma. Pero la consagración del arte, que al principio lo había salvado de la melancolía original, se revela como lo que lo sumerge en las profundidades de la locura."Le debemos a Recalcati una profunda renovación de los estudios psicoanalíticos en Italia."Roberto Esposito, La Repubblica"El libro de Recalcati recorre la vida del pintor, rastreando sus esfuerzos por encontrar una posible inscripción simbólica. Su pintura es el último intento de alcanzar lo absoluto a través de la luz y del color."L'Unità

Si bien existe una importante constelación de ensayos que abarcan la trayectoria de Antoni Tàpies y que analizan sus obras polisémicas, la génesis de su proceso creativo sigue guardando secretos.Massimo Recalcati no pretende rastrear las influencias que impregnan la producción de Tàpies ni tampoco quiere poner a prueba las teorías avanzadas por los historiadores del arte. Recalcati aporta una relectura del gesto creativo, del estilo inconfundible y del proceso de subjetivación del maestro catalán desde la perspectiva del psicoanálisis lacaniano.El filósofo italiano trata de reconstruir el paradigma secreto del artista que busca crear desde la nada al mismo tiempo que recrear su propio pasado renovándolo. Cada artista se encuentra libre y vinculado, abierto y constreñido, expuesto a la contingencia de su acto singular y ligado a la inexorabilidad necesaria de la repetición. Éste es el "paradigma Tàpies" que Recalcati desvela en estas páginas.Un libro breve y original que sigue de cerca la intensa dialéctica que se desarrolla entre memoria y olvido, repetición y libertad, y que conduce al artista catalán a inventar una nueva y singular poética: "la poética del muro."

A diferencia del mundo animal, regulado por la eficacia del instinto, la sexualidad humana se organiza alrededor de otros factores mucho más escurridizos: el deseo, el amor, las pulsiones. Como en una suerte de collage cubista, la brújula del instinto no funciona aquí y los seres humanos comprueban que no es nada fácil conjugar con éxito estas dimensiones. Además, en todo encuentro sexual el deseo se estructura inconscientemente —desde antes, incluso, de encontrar una pareja— a través de un singular fantasma que dicta las reglas de la relación: éxtasis, seducción, celos, posesión, inhibición, odio. Massimo Recalcati, reputado psicoanalista y ensayista agudo, pone el foco en la idea freudiana de que todo acto sexual implica, como mínimo, a cuatro personas, porque no solo están presentes los amantes sino que a cada uno de ellos lo acompaña, en el inconsciente, su correspondiente fantasma. Y recurre también a una de las principales enseñanzas de Jacques Lacan —«la relación sexual no existe»; que es, a su vez, una espléndida boutade—, la disecciona y la convierte, por fin, en un interrogante que produce nuevos sentidos.

En este breve ensayo, Massimo Recalcati examina el acto que da origen a la historia del hombre bajo la luz del psicoanálisis.No por casualidad el relato de la humanidad se inicia con sangre derramada: el gesto fratricida de Caín anticipa la pulsión agresiva originaria del hombre; y la naturaleza de su crimen, a la vez, da forma a la propia Ley que lo castiga. Si el amor al prójimo es la palabra fundamental que alcanza el logos bíblico, sin embargo, no es la primera: viene después del gesto de Caín.En este breve ensayo, Massimo Recalcati examina el acto que da origen a la historia del hombre bajo la luz del psicoanálisis. Caín comete su crimen motivado por el deseo narcisista, un goce que no provoca sino la muerte, pero termina admitiendo su culpa. Al asumir su responsabilidad se revela como un sujeto ético, que puede reconocer el carácter vinculante de la relación con el Otro.