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O artigo visa discutir, a partir dos postulados por Freud e Lacan, a possibilidade de uma angústia específica à mulher. Não há universal feminino e a posição feminina de um sujeito é referida ao modo como ele se relaciona com o gozo, isto é, situando-se do lado do gozo não-todo fálico. A questão seria então melhor formulada: haveria uma angustia específica da não-toda fálica? A angústia nas mulheres pode ser experimentada em aspectos diferentes; a angústia da mulher histérica cuja defesa é a inveja do pênis e a eternização da reivindicação fálica; a angústia da mãe que presentifica a possibilidade da perda do filho enquanto falo. Mas a angústia própria à mulher, ao não-toda fálica, é esta que tem relação direta com o S(A) com a falta no Outro, com o gozo experimentado como infinito. // The article tries to discuss, based on Freud and Lacan premises, the possibility of a specific anguish in women. There is neither a female universe nor a female position in an individual more referred to the manner as it is related to the jouissance (sexual pleasure); i.e., being beside no- quite phallic jouissance. The question, then, would be better asked: would there be a no-quite phallic specific anguish? The anguish in women can be experimented in different aspects; the anguish of the hysterical woman whose defense is the envy of the penis and the perpetuation of the phallic claim; the anguish of a mother who thinks about the possibility of losing her child as phallus. But the proper anguish of woman, no-quite phallic, is that which is directly related to S(A) the lack in the Other, with the jouissance experimented as infinite.

Para Freud lo Unheimlich es una palabra-concepto porque comporta un núcleo que justifica su empleo en el psicoanálisis. Otorgándole estatuto de concepto, Freud articulará lo ominoso a la angustia buscando no perder lo particular de este nuevo descubrimiento, diferenciando algo "ominoso al interior de lo angustioso". En su seminario de 1963-64 dedicado a la angustia, Lacan revisará los desarrollos freudianos respecto al único "afecto verdadero", ubicando en un lugar metodológicamente privilegiado al concepto de Unheimlich; y ejemplificándolo mediante las variantes de su esquema óptico, retornará sobre la relación entre lo ominoso, la angustia y el deseo, desarrollada por Freud en 1919. // The Unheimlich is for Freud a word-concept because it brings a nucleus that justifies its usage in the psychoanalysis. Granting it the state of concept, Freud will articulate what is ignored into the angst looking for what is particular in this new discovery, differentiating something "ignored inside the angst". Lacan will check, in his seminar of 1963-1964 dedicated to the angst, the Freudians developments about the only "true affection", putting the Unheimlich concept in a place methodologically privileged; and exemplifying through the variants of the optical schema, and he will return about the relationship between the uncanny, the angst, and the desire, developed by Freud in 1919.

El artículo pretende mostrar cómo en todo acto de fundación se sucede una pérdida, un resto que se pretende olvidar desde los múltiples discursos humanos, incluido el científico; empero, eso que resta y que se pretende olvidar es precisamente lo que retorna para descompletar, para desajustar la imaginaria completitud del ser de deseantes. Dicho retorno y la operación de resta, de des-completitud, es lo que genera la angustia, connatural al registro de lo simbólico. Para comprender este sentimiento y el movimiento de la fundación humana, Lacan crea en su algebra el "a", operador de la causa y objeto mismo que se mueve en el registro de lo real. // The present work tries to show how after every foundation act a loss appears, a memory that they pretend to forget from various human speeches, including scientific discourse; nevertheless, this that continue and is expected to be forgot is exactly what return to make incomplete, to disarrange the completeness imaginary of the desire person. Mentioned return and subtraction operation, of un-completeness, is the generator factor of angst, inherent to the symbolic record. Understanding this feeling and the movement of the human foundation, Lacan creates the "a" in his algebra, cause operator and object by itself that moves inside the real record.

En este artículo un examen histórico del concepto de la angustia nos permite entrever cuál podría ser el lugar del psicoanálisis en nuestro mundo moderno. Se postula el vínculo entre el surgimiento del psicoanálisis y el declive de un Otro consistente por el discurso de las ciencias. También se examina cómo las propuestas éticas del psicoanálisis sirven como contrapeso al discurso capitalista y se utiliza la propuesta del análisis de sistemas-mundo para entender los retos a los cuales se enfrentan las instituciones psicoanalíticas en la actualidad. // This article shows us a historical concept of anguish that allows us to make out the posible places that psychoanalysis can be found in our modern world. It appears the relationship between the emergence of psychoanalysis and the decline of the Other by means of the development of sciences through speech. Also, it questioned how the ethical proposes of the psychoanalysis works as means of a proper and effective analysis of world-social systems to understand challenges that we face in institutions both psychoanalytical and any other institution.

What was the destiny of the so-called nervous system diseases in times of Freud? ¿What role do they play in current nosography? New terms are coined for old conditions: stress, irritable bowel syndrome, fibromyalgia, chronic fatigue… Since Freud, the psychoanalytic clinic is made of what causes an impasse to medicine, whose idiopathic symptoms disturb the organ systems and, particularly, the bodily functions in their two orders: Vegetative life, and animal or relationship life. The body of the subject represents a problem for medical practice since this latter focuses on its dysfunctions and diseases but faces up to a body occupied by a speaking-being, a body that beyond being just a living being is a body molded by language: body of a desiring and enjoying subject. // ¿Cuál fue el destino de las llamadas enfermedades nerviosas en la época de Freud? ¿Qué lugar ocupan ellas en la nosografía actual? Se acuñan nuevos términos para viejas afecciones: estrés, síndrome de intestino irritable, fibromialgia, fatiga crónica… Desde Freud la clínica psicoanalítica del cuerpo está hecha con aquello que hace impasse a la medicina, cuyos cuadros idiopáticos perturban los sistemas orgánicos y, sobre todo, las funciones corporales en sus dos órdenes: vida vegetativa y vida animal o de relación. El cuerpo del sujeto constituye un problema para la práctica médica que apunta a sus disfunciones y enfermedades pero se confronta con un cuerpo habitado por un ser-hablante, un cuerpo que más allá de ser sólo organismo viviente, es cuerpo moldeado por el lenguaje: cuerpo de un sujeto de deseo y goce.

This paper, from the theoretical developments that the term affection (and its surrogate, anguish) had in Freud's work, tries to establish the character of impossibility of the field to which it refers along with the subjective consequences that may arise. Finally, it proposes a quick articulation —a proposal to be developed in the future— between what has been discussed and the great street manifestations, where a collective subject can be hypothesized. [ABSTRACT FROM AUTHOR]

The article tries to discuss, based on Freud and Lacan premises, the possibility of a specific anguish in women. There is neither a female universe nor a female position in an individual more referred to the manner as it is related to the jouissance (sexual pleasure); i.e., being beside no- quite phallic jouissance. The question, then, would be better asked: would there be a no-quite phallic specific anguish? The anguish in women can be experimented in different aspects; the anguish of the hysterical woman whose defense is the envy of the penis and the perpetuation of the phallic claim; the anguish of a mother who thinks about the possibility of losing her child as phallus. But the proper anguish of woman, no-quite phallic, is that which is directly related to S(A) the lack in the Other, with the jouissance experimented as infinite. [ABSTRACT FROM AUTHOR]