The health crisis is undermining our ability to connect. Thanatos takes its revenge on Eros, and new forms of identity withdrawal, depression and hatred emerge. This crisis of linkage allows us to better grasp a certain fragility of a part of our students, which we will analyse through non-directive research interviews. In our teaching we note that our pedagogical approach which finds its sources in philosophy and psychoanalysis and which follows a critical process of deconstruction in order to give students the tools to build a free and critical reading of our world from the Freudian postulate that the subject is responsible for his choices and his unconscious, sometimes risks to weaken even more the individuals we have to welcome and accompany. The reaction is then the rejection of this discourse that shows a refusal to know, which we understand as a form of defence against the threat of the unveiling of this unbearable subjective fragility. A certain scientific approach that has difficulty in distinguishing between knowledge and truth finds a favourable ground, surely thanks to this fragility of the subject, which does not find in language an imaginary narrative support, allowing it to weave a narrative that provides shelter. These forms of subjective fragility lead, on the one hand, to a demand for knowledge that is ready to be consumed. It is then the dimension of need that is always put forward that we hear behind the question that is often addressed to us: "But what's the point?", and the refusal to hear anything else. Need stifles any desire. On the other hand, it is their difficulty in reading the world: reading understood as that which allows signs to be linked together to a narrative, allowing the subject to become an author. But how can we learn to read when we grow up in the "no future" narrative, in a continuity of endless crises? These young people are confronted with adults who expect nothing from them, and who can only offer them the image of a disenchanted relationship with the world, a kind of disenchantment in opposition to Arendt's amor mundi. This lack of desire on the part of some students is a symptom and requires us to reflect on our capacity to transmit and make our desire a support point for the desire of the other.

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