Some relations between the negative Oedipus complex and aggression in the male

The conflictual problems that accompany the Oedipus complex, in both its positive and negative (normal and inverted) forms, have long been recognized. It has also been well established that normal and pathological identifications derive from bisexual tendencies and from the complications of early life experiences that reinforce love or hate toward father and mother respectively. In the male, two mechanisms that can operate to bring about a predominant feminine identification and hence a negative or inverted Oedipus complex have been described. First, there is that of a primary identification with the mother, and the seeking of the father as object, with castration anxiety as a consequence. Alternatively, the sequence has been considered to involve positive oedipal wishes with mother as object; accompanying castration anxiety based on expectation of punishment; submission in a negative oedipal position as an attempted defense, only serving, however, to reinforce castration anxiety; and ultimately, a reversion to reactive aggression against the father. The links between unconscious homosexuality and paranoia in light of the foregoing dynamics have been indicated. The influence of preoedipal experience has long been presumed, though not systematically traced. With the advance of understanding of the earliest phases of childhood development, further clarification has become possible. Several factors are discussed in this paper, with illustrative clinical material. Included are the parental roles in perpetuating infantile conflicts of each libidinal phase, and in progression from symbiosis to successful separation-individuation. The resultant difficulties in ego development and in the establishment of mature object relations are described. The subsequent problems in mastering the tasks of the oedipal phase are detailed, showing the effects in terms of alternating positive and negative oedipal strivings. The adolescent-phase struggles are touched on, including the unrealistic ego-ideal structuring based on the negative oedipal stresses. Finally, the relation between unconscious homosexuality, beating fantasies, and paranoia is discussed, with the implications regarding aggression and its effects on psychopathology.     

Oedipus and the Oedipus complex: A revision

The authors consider whether those aspects of the Oedipus myths that have been ignored by Freud could improve our knowledge of how the Oedipus complex develops. They conclude that the myths can provide an answer to Freud's question posed on the 25 February 1914 (Nunberg and Federn, 1975, p. 234) concerning “the extent to which the Oedipus complex is a reflection of the sexual behavior of the parents” with Fenichel's (1931, p. 421) view that the “child's Oedipus complex reflects that of his parents”.     

Oedipus and the Oedipal

Psychoanalysts have assumed that Sophocles can be seen through the lens of Freud, and that the Oedipus complex is about the incest taboo, guilt, and aggression. However, an examination of Sophocles' Oedipus Rex (as well as other plays) suggests that these themes are only a part of the central dynamics of the play, perhaps not the most central part. This article describes discrepancies between what Freud sees of oedipal dynamics and the oedipal dynamics at work in Sophocles and suggests possible explanations. A central theme of my discussion is the shame and blindness of Oedipus.     

Some remarks on the bearing of model theory on the theory of theories

The present paper offers some remarks on the significance of first order model theory for our understanding of theories, and more generally, for our understanding of the “structuralist” accounts of the nature of theoretical knowledge that we associate with Russell, Ramsey and Carnap. What is unique about the presentation is the prominence it assigns to Craig’s Interpolation Lemma, some of its corollaries, and the manner of their demonstration. They form the underlying logical basis of the analysis.     

Retroactive inhibition without intentional new learning: Some comment on the elicitation hypothesis

Two groups of subjects learned a list of paired-associates. Subsequently, an interpolated phase was introduced that did not require the acquisition of a new PA-list. The experimental group had to fulfill a number of little tasks with respect to the first terms of the previously learned list, whereas the control group did the task with words which were not on that list. In two experiments it was shown that when the retention of the learned associates was tested, the experimental group suffered more from forgetting than the control group. It is concluded that new learning is not a prerequisite in the induction of RI. The position of the elicitation hypothesis of Two Factor theory is critically discussed and the evocative disuse hypothesis is presented as an alternative conception with respect to the phenomenon of interference.     

Freud, Oedipus and the Hebrew Bible

The current paper examines the question of why Freud employed Greek rather than Hebrew foundation legends, specifically the story of Oedipus, as a basis for psychoanalysis, Freud's choice of Oedipus emanates from his deterministic view of the universe, paralleling the Greek rather that the Biblical story of creation. In the Biblical account God precedes and creates nature with no sign of an Oedipal conflict. In the Greek account, nature precedes the gods and the Oedipal conflict is inherent. Freud's choice has implications for his view of human psychology.     

The Alchemical Oedipus: Re-Visioning the Myth

The Oedipus myth is foundational to depth psychology due to Freud’s use of Sophocles’ play Oedipus Rex in the creation of psychoanalysis. But analytical psychology’s engagement with the myth has been limited despite the importance Jung also places upon it. The absence of a developed Jungian response to Oedipus means the myth’s psychologically constructive elements have been overlooked in favour of reductive Freudian interpretations. I examine whether analytical psychology can fruitfully re-engage with Oedipus by reinterpreting his story as a paternal rebirth. This is achieved by reincorporating those parts of the myth that occur before and after the period portrayed in Oedipus Rex. Such a move reintegrates Oedipus’ father, King Laius, into the story and unveils important parallels with the alchemical trope of the king’s renewal by his son. Using Jung’s method of amplification, Oedipus is recast as Laius’ redeemer and identified with the archetype of psychological wholeness, the Self. The contention is that such an understanding of Oedipus supports a clearer recognition of the potentially generative quality of human suffering, restoring to the myth the quality of moral instruction it possessed in antiquity.