Deconstructing Oedipus

There is little doubt that historically the Oedipus complex has been central to psychoanalytic understandings of human growth and development, and also in understanding relationships. This paper argues that it is still powerful today, whether consciously adhered to or not, because the Oedipus complex is a lens through which we, consciously or unconsciously, view gender relationships, sexuality and also the structure of society. Reasons for questioning the Oedipus complex are outlined, then four ways in which the Oedipus complex has been responded to are explored. The paper pays particular attention what might be called a ‘deconstruction’ of the Oedipus complex, and suggests that this approach invites psychotherapists to do some hard work in the consulting room.     

The Oedipus myth and its analogues,especially its characteristic manifestation in Finnish folk tales

ABSTRACT

The play of the ancient Greek tragedian Sophocles is the most famous story of Oedipus. However, similar stories have been told before and thereafter throughout history as legends and folk tales in different parts of the world. There is a specific folk tale type classified according to its narrative components and named the Oedipus tale. There are somewhat conflicting opinions about the universality of the Oedipus tales and Oedipus complex. This review deals with the nature of the Oedipus legend and its folk tale analogs. There are 25 examples of Oedipus folk tales that are known to be from Finland – a high prevalence compared to other regions of the world. From Scandinavia, for instance, they are virtually absent. The most of Finnish Oedipus stories have a special feature that is unique in the world.: a peculiar prophecy of a sheep that will be born at the same time and eaten by a wolf. An example of these Finnish folk tales is told. Possible interpretations of this tale are offered and discussed. The specific feature of the Finnish Oedipus tales stimulates a discussion on the different opinions regarding the timing of the Oedipus complex, especially considering its oral precursors.     

Is the Oedipus complex still the cornerstone of psychoanalysis? Three obstacles to answering the question

Current controversies about the centrality of the Oedipus complex in psychoanalysis are difficult to resolve unless we address three obstacles in the way of rational examination. The first is that the Oedipus complex, Freud's "shibboleth" of psychoanalysis, is politically controversial. Second is the great difficulty in agreeing upon the definition and boundaries of the Oedipus complex, especially the necessary complexities introduced with the negative Oedipus complex, female sexuality, the nature of the preoedipal, and counteroedipal fantasies and actions. The third obstacle involves basic questions of psychoanalytic epistemology: our criteria for evidence to prove or disprove any particular proposition. I conclude that the awareness of these difficulties signifies a certain maturation in our thinking and that the complexity introduced by these obstacles can in time provide the groundwork for a set of formulations that is richer and closer to the complexities and ambiguities of the clinical situation.     

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 goes to the opera: Psychoanalytic inquiry in Enescu’s Œdipe and Stravinsky’s Oedipus Rex

Abstract

Psychoanalytic inquiry into operas based on the life of Oedipus may provide further knowledge on the Oedipus complex. Therefore, we chose to analyze Enescu’s ?dipe and Stravinsky’s Oedipus Rex. Two distinct methodologies were used in our study. The first explored the concept of free association through musical themes in the operas. The second involved the comparative study of the Oedipus myth in order to provide a deeper understanding of Oedipus’s character. We observed that Oedipus displayed symptoms of his complex through the traits of aggressiveness and arrogance. Moreover, we noticed that Oedipus was compelled by the necessity of finding out who his real parents were and by unconsciously accomplishing the prophecy. Oedipus assumed the responsibility to free the Thebans from plague. Yet, it was too late, for the feared part of the prophecy was already accomplished. He provided a wrong answer to the Sphinx and then received the most severe punishment, one that would have ostracism as its outcome. It was, however, not too late for Oedipus to finally discover who his real parents were. Nevertheless, afraid of losing his place as King of Thebes, he investigated the plague’s causes. This resulted in his aggression as he resisted discovering “where babies come from.”     

MOURNING,DREAMING, AND THE DISCOVERY OF THE OEDIPUS COMPLEX

The author argues that the structure of mourning and the structure of the Oedipus complex are triadic, the latter being obvious and easy to conceptualize, while the former is quite subtle. When it is the father who is mourned, the son must repeatedly invoke the dead object so that libidinal cathexis can be reinvested in living objects. Such was the situation in which Freud found himself in 1896 when his father died—the triadic nature of the Oedipus complex ironically not yet discovered by him. In the author's belief, Freud's mourning and his attendant rich dream life occurring between 1896 and 1897 gave him access to the unconscious raw material that would eventually help him conceptualize the triadic structure at the instinctual core of the Oedipus complex.     

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.     

Oedipus, Darwin, and Freud: one big, happy family?

The author reviews recent sociobiological and psychoanalytic literature relevant to sexual aspects of the male Oedipus complex. Sociobiological discussions of incest and incest avoidance frequently contrast Freud's Oedipus complex with the Westermarck hypothesis. Westermarck argued that children who grow up in close association are averse to sex with each other as adults. Human and animal evidence supports the Westermarck hypothesis, and sociobiologically oriented writers have argued that it contradicts Freud's oedipal notion of an early incestuous sexual interest. However, two additional lines of evidence are relevant to such discussions. First, recent analytic theory on the Oedipus complex does not require the existence of a central, powerful, incestuous sexual drive. Second, both oedipal and sociobiological theory suggest that early familial experience forms a model for adult sexual mate choice and establishes patterns of adult sexual relationships. In these instances, sociobiological understandings of early development correspond well to oedipal theory.     

Oedipus the king: Quest for self‐knowledge – denial of reality. Sophocles’ vision of man and psychoanalytic concept formation

In the Oedipus myth we find a dramatic representation of the child’s passionate ties to its parents. In the play Oedipus the King, Sophocles relates the theme of the myth to the question of self‐knowledge. This was the predominant reading in German 19th century thinking, and even as a student Freud was fascinated by Oedipus’ character – not primarily as the protagonist of an oedipal drama, but as the solver of divine riddles and as an individual striving for self‐knowledge. Inspired by Vellacott, Steiner has proposed an alternative reading of Oedipus the King as a play about a cover‐up of the truth. The text supports both these arguments. The pivotal theme of the tragedy is Oedipus’ conflict between his desire to know himself and his opposing wish to cover up the truth that will bring disaster. It is this complex character of Oedipus and the intensity of his conflict‐ridden struggle for self‐knowledge that has made the tragedy to a rich source of inspiration for psychoanalytic concept formation and understanding both of emotional and cognitive development up to our own time.     

Reading Loewald: Oedipus reconceived

Loewald's 'Waning of the Oedipus complex' is a watershed paper in the history of psychoanalytic thought. By means of a close reading of Loewald's paper, the author frames, discusses and clinically illustrates his understanding of Loewald's reconceptualization of the Oedipus complex. The principal elements of Loewald's reformulation include: 1) the idea that the tension between the pressures of parental infl uence and the child's innate need to establish his own capacities for originality lies at the core of the Oedipus complex; 2) the notion that oedipal parricide is driven, most fundamentally, by the child's 'urge for emancipation.' Parricide involves a revolt against, and an appropriation of, parental authority; 3) the idea that the child atones for the act of parricide by internalizing a transformed version of the child's experience of the oedipal parents. This results in an alteration of the very structure of the child's self (i.e. in the formation of the superego as the agency of autonomy and responsibility); 4) the notion that, in the child's appropriation of parental authority, he in reality 'kill[s] something vital in them [thus] contributing to their dying' and to the succession of generations; and 5) the idea that the incestuous component of the Oedipus complex involves, in health, the creation of a transitional incestuous object relationship which, over the course of one's life, mediates the interplay between undifferentiated and differentiated aspects of self and relatedness to others. The author concludes with a comparison of Freud's and Loewald's conceptions of the Oedipus complex.     

Elements of the Oedipus complex: A Kleinian account1

The author discusses and illustrates the place in current Kleinian practice of the analysis of the Oedipus complex. He outlines the development of the concept of the Oedipus complex by Freud and by Klein and later writers in the Kleinian tradition. Because the child's exclusion from his parents' sexual relationship represents such a fundamental aspect of reality for the child, analysis of the patient's responses to the oedipal situation constitutes the central task of analysis. Despite the Oedipus complex being in this way central, it is sometimes hard to discern because what is most visible are the patient's defensive responses to the oedipal situation. The emergence of meaning in analysis is often understood unconsciously as the product of the parental intercourse, represented by the work of the patient with the analyst, or of the analyst's or the patient's mind. The analysis of the patient's characteristic reactions to moments of meaningfulness in analysis is therefore an especially fruitful focus for the analysis of the Oedipus complex. The author illustrates these ideas by three clinical examples, from a 3½‐year‐old child, a borderline psychotic patient and a more neurotic patient.     

Aspects of Anima and Animus in Oedipal Development

This paper aims to insert the contrasexual archetype into the dynamic narrative of the Oedipus complex. Jung used the terms 'anima' and 'animus' to classify observed phenomena but did not explore the developmental origins of these phenomena in terms of personal history and experience. Some typical manifestations of anima and animus are described and shown to be rooted in the vicissitudes of Oedipal development. The contrasexual archetype is initially mediated by the oedipally loved parent and subsequent manifestations bear the imprint not only of the parent himself or herself but of the entire complex of object relationships in which Oedipal love is embedded. Successful resolution of the Oedipus complex depends on freeing the anima/animus from its Oedipal bonds so that its function as a bridge to the unconscious can be realized. This function is connected with the emergence of a symbolic capacity through which anima and animus can be recognized and valued as imaginal rather than external realities. The clinical material explores the damaging impact of a split parental couple on this process and the positive role of idealization as a stimulus to psychic development.     

Suppose Freud had chosen Orestes instead

Abstract :  The paper argues that the story of Oedipus, however understood, conveys psychic truth of no greater or more central importance to human development than do the stories of many other myths. A distinction is made between sophisticated theories developed out of Freud's original concept of the Oedipus complex, and the adherence by some clinicians to his original sexual theory. The meaning of Sophocles' play Oedipus the King is found to lie in the clash between Oedipus' omnipotent narcissism ( hubris) and the power of the unconscious psyche, rather than in cross-generational sex. Emphasis is placed on the clinical usefulness of understanding all myths symbolically. The Oresteia by Aeschylus is offered as a story about pre-Oedipal (in the Freudian sense) psychic states. This trilogy shows symbolically the developing of an ego, the establishment of moral judgement and the integration of our shadow (the Furies). It also shows the parallel development of structures of law in society to replace instinctive blood feuds. It is suggested that had Freud chosen Orestes instead of Oedipus, the course of both psychoanalysis and of Western society would have had a different emphasis.     

The Œdipus complex, crystallizer of the debate between psychoanalysis and anthropology

The way that anthropologists understand the Oedipus complex, in particular, is a good example of how they understand psychoanalysis in general. Indeed, it has crystallized a set of reactions marked by ignorance, misunderstanding, distortion and screening out and at the same time has provoked suspicion among anthropologists as to psychoanalysis, according to the preconceptions of the various schools of thought and authors implied, and this from the very first contacts up to nowadays. In what way did the psychoanalysts contribute to this and what representation did they, in turn, elaborate of anthropology? The purpose of this paper is to expose the epistemological and historical conditions of the emergence of this debate, and then to develop it by following chronology up to the 1950s and 1960s, while differentiating three major cultural areas, Great Britain, the USA and France, in order to get a clearer picture. From that point on, we will try to diversify our inquiry and to formulate some interpretative hypotheses. In particular, we think that a traumatic event may have inaugurated and organized the history of the relationship between the two disciplines, producing a situation of acculturation with multiple impacts, if we identify them with two cultures coming into contact: what is at stake here is Totem and Taboo in which Freud carries through the first major psychoanalytical approach of the interpretation of ethnographic facts, that leads him to transplant the universality of the Oedipus complex to the very root of the first social institutions and to pinpoint the presence of unconscious processes in their genesis.     

"Archaic matrix of the oedipus complex"

The clinical implication of Janine Chasseguet-Smirgel's concept of the "archaic matrix of the Oedipus complex" is examined, the resulting deeper understanding of the Oedipus myth is considered. A discussion follows of Chasseguet-Smirgel's way of using this concept in her historical evaluation of German Romantism with regard to the Nazi times and nowadays politics of the Westgerman Green Party.     

Oedipus again: a critical study of Charles Laughton's The Night of the Hunter

In this paper the Oedipus complex is reexamined through a film, The Night of the Hunter. Study reveals a concealed fairy tale structure, a structure that, when presented against a mythic backdrop, is ideal for presenting a certain kind of oedipal situation, that of a vulnerable damaged father and couple (indeed, couples), revealing a skewed oedipal situation. The film, produced in 1954 and looked at forty years later in the context of psychoanalytic writings of the last decade (Bergmann, Feldman, Herman, Simon), provides a matrix with which to reexamine a fundamental psychoanalytic concept, the Oedipus complex. It is the mutual enrichment of art and psychoanalysis that this paper addresses.     

影响藏族大学生藏、汉文化认同的因素研究

该文通过问卷和访谈对藏族大学生的藏、汉文化认同状况进行了实地调查,初步分析了影响藏族大学生对本民族文化和汉族文化认同的因素。结果显示,藏族大学生的藏、汉文化认同之间存在着显著的负相关;父亲的受教育程度对藏族大学生对藏族文化的认同有显著影响;由于在教学中使用的语言不同,接受藏、汉双语教学的专业学习的学生,其藏族文化认同低于使用汉语单语教学的学生;学习汉语的时间对藏族大学生的藏、汉文化认同得分都有显著的影响。     

精神分析主要概念的经验实证状况

100多年来,精神分析理论所阐述的观念已渗透到心理学、文学、艺术和文化等广泛领域。尽管精神分析享有广泛声誉,但直到最近,它才得到经验实证的支持。通过对支持精神分析理论（无意识、驱力、防御机制、客体关系、恋母情结）和心理动力治疗（移情、反移情、解释、阻抗）几个主要概念的信度和效度的经验实证研究进行了回顾,也探讨了这些实证研究对心理治疗以及心理学未来的影响。     

The oedipus complex in the work of sigmund freud and heinz kohut: A post-modern critique

Abstract

The work of Sigmund Freud and Heinz Kohut in relation to the concept of the Oedipus complex is presented. A summary is given of post-modern assumptions about the nature and role of knowledge, and, on the basis of these assumptions, two questions are raised in relation to Freud's and Kohut's Oedipal theories. Provisional responses are made to these questions, which focus on the hermeneutical value and ethical-political implications of the concept of the Oedipus complex.