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Les « Hikikomori » ou les « disparus-vivants » qui ne voulaient pas mourir
Abstract
Au Japon, le mot « Hikikomori » (social withdrawal) correspond à l’« état de personnes qui restent cloîtrées, retranchées chez elles pendant plus de six mois, sans travailler ou sans fréquenter l’école. Elles n’ont aucune relation sociale à part leurs relations familiales. Elles ne souffrent pas de troubles mentaux tels que la dépression, les hallucinations et le délire ». Ce sont principalement des hommes, jeunes, voire adolescents. À partir de la rencontre et du soin de plus de 300 jeunes Hikkikomori, l’article expose les relations entre cet état psychique et social et la mort. Étonnamment en effet, les Hikkikomori ne se suicident pas. Ils ne recherchent pas la mort physique. Ils préfèrent se faire oublier et provoquer ainsi leur mort sociale. De même, ils refusent leur filiation sociale, tout en restant dépendants de leurs parents qui les nourrissent et se chargent de tous leurs liens concrets avec l’extérieur. Les Hikkikomori souhaitent disparaître de la société, tout en continuant à exister. Les auteurs les appellent des disparus-vivants . Ainsi, l’ensemble de leurs contacts a lieu sur le Net, mais à condition qu’ils ne soient pas vus. Ils redoutent leur dimension corporelle et l’évitent en s’opposant au regard des autres. Leur relation à l’écran est donc unilatérale, ils regardent les autres mais les autres ne les voient jamais. Les auteurs analysent la pulsion de mort chez les Hikkikomori : disparition du monde, retrait social, jeux répétitifs, jouissance dans la disparition en soi, régression dans la dépendance aux parents, perte totale du désir pour autrui. Quelques exceptions ont montré (lors de l’accident nucléaire d e Fukushima en mars 20 11) que, dans les moments extraordinaires, certains Hikkikomori sortaient de leur retrait. Leur but semble toutefois de rester vivants mais hors de la société, à la regarder derrière leurs écrans et dans des interactions artificielles et sans responsabilité.
... 13 In another 2017 paper, he presented another question as to why there was no one who committed suicide among the 300 or more Hikikomori patients the author treated. 14 Tajan stated in a paper in 2014 that the representation of Hikikomori is associated with the helplessness of the parents, and is systematically linked to the Japanese school system, which would put particularly strong pressure on the pupils. 15 He then discussed the characteristic state of Hikikomori in adolescence in a journal with a special feature on Hikikomori in 2015. ...
This paper will focus on the works of one of Japan's representative psychiatrists, Yomishi Kasahara, particularly on his works in the 1970s in which he proposed the concept of student apathy, and will discuss how this work was carried over into a contemporary topic, the study of “ Hikikomori .” Kasahara's well‐known paper “Clinical Classification of Depression” (Kasahara and Kimura, 1975) described the present state of patients with Type III as “they do not have a complete set of symptoms as in Type I, but sometimes show dependency, strong exaggeration, complication of other neurotic symptoms, little tendency of self‐reproaching, and tendency of accusing others”; the two subtypes as Type III‐1 “those that remain at the neurotic level” and Type III‐2 “those that transiently drop to the psychotic level.” We have summarized and introduced below the case presented in the paper with this Type III‐1. From today's perspective, where the concept of “ Hikikomori ” exists, this case could be considered as a typical case of “ Hikikomori ,” that is, a person with a tendency to avoid social roles and responsibilities and to immerse oneself in areas with no responsibilities, such as hobbies. “ Hikikomori ” was discovered in the late 1980s, but to be precise, it was just that the concept emerged. The same clinical condition had already been brilliantly found by Kasahara in the 1970s under the concept of “apathy syndrome,” which was distinguished from depression.
... Les hikikomori ne cherchent pas la mort physique mais la mort sociale. En effet, un spécialiste des hikikomori (Furuhashi & Bacqué, 2016) montre que le taux de suicide chez ces derniers serait très faible. On ne parle pas de dépression majeure mais plutôt on pense à la dépression essentielle (Marty, 1968) (définie comme un affaiblissement du tonus de vie, sans contrepartie économique). ...
The Covid-19 pandemic has paralyzed the whole world and shattered our relationship with fear. It appears that the one linked to the coronavirus is due to uncertainty and worry, in the sense of deprivation of psychological rest. Indeed, this pandemic has changed our lives as we remained confined in order to avoid contact with the outside as much as possible. Also, we had to learn to survive by applying what we call "barrier gestures". Thus, we wonder if this forced confinement and the fear of contagion could have given rise to the desire to live in reclusion, like the hikikomori. We also wonder about the psychological and societal consequences of this “great confinement”. By dint of living in suspicion and fear, far from each other, isn't there a risk for living together?
... Les hikikomori ne cherchent pas la mort physique mais la mort sociale. En effet, un spécialiste des hikikomori (Furuhashi & Bacqué, 2016) montre que le taux de suicide chez ces derniers serait très faible. On ne parle pas de dépression majeure mais plutôt on pense à la dépression essentielle (Marty, 1968) (définie comme un affaiblissement du tonus de vie, sans contrepartie économique). ...
La pandémie du Covid-19 a paralysé le monde entier et a bouleversé notre rapport à la peur. Il apparait que celle liée au coronavirus serait due à l'incertitude et à l'inquiétude, dans le sens de privation de repos psychologique. En effet, cette pandémie a bousculé nos vies puisque nous sommes restés confinés afin d'éviter au maximum de contact avec l'extérieur. Aussi, nous avons dû apprendre à survivre en appliquant ce qu'il est convenu d'appeler « les gestes barrières ». Ainsi, nous nous demandons si ce confinement forcé et la peur de la contagion ont pu donner naissance à l'envie de vivre reclus, à l'image de l'hikikomori. Nous nous interrogeons également sur les conséquences psychiques et sociétales de ce « grand confinement ». À force de vivre dans la suspicion et la peur, éloignés les uns des autres, n'y at -il pas un risque pour le vivre ensemble ? Mots-clés : hikikomori ; peur ; vivre ensemble ; confinement ; pandémie. Abstract: The Covid-19 pandemic has paralyzed the whole world and shattered our relationship with fear. It appears that the one linked to the coronavirus is due to uncertainty and worry, in the sense of deprivation of psychological rest. Indeed, this pandemic has changed our lives as we remained confined in order to avoid contact with the outside as much as possible. Also, we had to learn to survive by applying what we call "barrier gestures". Thus, we wonder if this forced confinement and the fear of contagion could have given rise to the desire to live in reclusion, like the hikikomori. We also wonder about the psychological and societal consequences of this "great confinement". By dint of living in suspicion and fear, far from each other, isn't there a risk for living together?
Experiences of online consultations with young hikikomori
Using experience with treatment young hikikomori from Nagoya University in Japan, the authors study the context and effects of online consultation (by telephone or email). This modality of therapy only works if it is a continuation of an already-established transference relation. Certain conditions are necessary to get it started, among them a minimum respect for the setting. Online consultations can be beneficial when they favor a mediating object and re-introduce a social dimension into the private world of the hikikomori.
The World of the Dead for Young People
This article is the fruit of research carried out as part of a doctoral dissertation and explores the relationships between young people and their dead friends. By investigating how friends accompany the last journey of their lost friends, how they communicate with them and the various signs of the dead friend in the reality of the living, the author postulates that the deceased are full social beings which play a significant role in the mourning process of young people faced with the death of a friend.
Session of June 17, 1964. Seminar Les quatre concepts fondamentaux de la psychanalyse
It is a question of a new setting-up of the text of this seminar and its translation into Spanish, carried out through a French-Spanish cartel.
« La corrida entre pulsion de vie et pulsion de mort
- M.-F Bacqué