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”.     

Klein's Archaic Oedipus Complex and Its Possible Relationship to the Myth of the Labyrinth: Notes on the Origin of Courage

The ancient Greek myth linking the images of the labyrinth and the Minotaur provides an allegory for Melanie Klein's conception of the archaic Oedipus complex as well as a vivid illustration of Winnicott's notions of object usage and the 'subjective object'. The labyrinth is suggestive of mother's body as the first area for an infant's exploration and putative sadistic conquest. The Minotaur, in turn, suggests the infant's unconscious phantasies about the content of mother's body, namely such projective identifications onto that body as the paternal penis and the 'internal babies'. Further, the heroic dynamic personified by Theseus in the myth of the labyrinth metaphorically signifies what is here proposed as a developmental line that involves the courage to do a number of things, including to become, to create, to seek, to explore, to do, to challenge, to undertake risks, to accept, to rescue, to initiate, to think, to know and to realize. The Minotaur can thus be thought to serve as a universal subjective signifier for an 'Object of Challenge', which, if not successfully dealt with by the ego-development of the infant, transforms that default into the 'Object of Nemesis'. Ultimately, this myth of mastery speaks to the psychoanalytic process itself as well as casting light on the transformative aspects of sexual intercourse as a personal healing ritual.     

Impossible worlds and logical omniscience: an impossibility result

In this paper, I investigate whether we can use a world-involving framework to model the epistemic states of non-ideal agents. The standard possible-world framework falters in this respect because of a commitment to logical omniscience. A familiar attempt to overcome this problem centers around the use of impossible worlds where the truths of logic can be false. As we shall see, if we admit impossible worlds where “anything goes” in modal space, it is easy to model extremely non-ideal agents that are incapable of performing even the most elementary logical deductions. A much harder, and considerably less investigated challenge is to ensure that the resulting modal space can also be used to model moderately ideal agents that are not logically omniscient but nevertheless logically competent. Intuitively, while such agents may fail to rule out subtly impossible worlds that verify complex logical falsehoods, they are nevertheless able to rule out blatantly impossible worlds that verify obvious logical falsehoods. To model moderately ideal agents, I argue, the job is to construct a modal space that contains only possible and non-trivially impossible worlds where it is not the case that “anything goes”. But I prove that it is impossible to develop an impossible-world framework that can do this job and that satisfies certain standard conditions. Effectively, I show that attempts to model moderately ideal agents in a world-involving framework collapse to modeling either logical omniscient agents, or extremely non-ideal agents.     

Myths as Instructions from Ancestors: The Example of Oedipus

The growing interest in dual-inheritance models of human evolution has focused attention on culture as a means by which ancestors transmitted acquired phenotypic characteristics to their descendants. The ability of cultural behaviors to be repeatedly transmitted from ancestors to descendants enables individuals to influence their descendant-leaving success over many more generations than are usually coclusive fitness. This essay proposes that traditional stories, or myths, can be seen as a way in which ancestors influence their descendant-leaving success by influencing the behavior of many generations of their descendants. The myth of Oedipus is used as an example of a traditional story aimed at promoting proper behavior and cooperation among kin. This interpretation of the Oedipus myth is contrasted with Freudian and structuralist interpretations.     

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.”     

Oedipus and Cain: Brothers in arms

Abstract

It is widely known that Freud gives Oedipus a central place in both his psychoanalytic theory and praxis. Freud introduces the Oedipus myth as the crucial key for understanding the tragedy of human life. One of the most problematic issues innate to the human condition is aggression. This paper argues: (1) that Freud's insights into human aggression can at the very least be viewed as one-sided and problematic; and (2) that the heuristic potential of the Oedipus myth is, correspondingly, limited. It considers how the Hungarian psychiatrist and analyst, Lipót Szondi, tries to bridge this gap using the myth of Cain and Abel. The aim of this paper is to explore how Szondi's interpretation of this myth offers a much more subtle approach to human aggression. Szondi's alternative and distinctive look at aggressive phenomena offers an exciting and fruitful addition to Freud's interpretation as exclusively referring to sadism and/or the death instinct. This contribution wants to highlight Szondi's amendment to Freud's Oedipus and aims to show that psychoanalysis can benefit from taking into account the mythical figures of Cain and Abel.     

Moses and Oedipus: Psychological Perspectives on Their Life Stories

The present paper compares the chronicles of Moses and Oedipus, examining six life events: birth, exile, submission/resistance to the Divine, trial of passage, seeming failure and success, and reversal of fortune. The biblical conception of Providence is contrasted with the Greek sense of Fate.     

A sublexical locus for repetition blindness: evidence from illusory words.

Six experiments used an illusory words paradigm to demonstrate that repetition blindness (RB) in orthographically similar words affects only the words' shared letters. Rapid serial visual presentation streams of words and word fragments allowed the unique letters of the 2nd critical word to combine with a subsequent fragment to create a word, as in rock shock ell. The illusory word shell was reported 2-3 times as frequently in RB conditions as in control conditions. Further experiments ruled out letter migration, contour summation, and differences in processing load as explanations for the results. These findings are inconsistent with current proposals that orthographic RB represents similarity inhibition or lexical competition or that it reflects problems with word-level token individuation.     

Orientation-invariant object recognition: evidence from repetition blindness

The question of whether object recognition is orientation-invariant or orientation-dependent was investigated using a repetition blindness (RB) paradigm. In RB, the second occurrence of a repeated stimulus is less likely to be reported, compared to the occurrence of a different stimulus, if it occurs within a short time of the first presentation. This failure is usually interpreted as a difficulty in assigning two separate episodic tokens to the same visual type. Thus, RB can provide useful information about which representations are treated as the same by the visual system. Two experiments tested whether RB occurs for repeated objects that were either in identical orientations, or differed by 30, 60, 90, or 180 degrees . Significant RB was found for all orientation differences, consistent with the existence of orientation-invariant object representations. However, under some circumstances, RB was reduced or even eliminated when the repeated object was rotated by 180 degrees , suggesting easier individuation of the repeated objects in this case. A third experiment confirmed that the upside-down orientation is processed more easily than other rotated orientations. The results indicate that, although object identity can be determined independently of orientation, orientation plays an important role in establishing distinct episodic representations of a repeated object, thus enabling one to report them as separate events.     

Freud's Oedipus and Kristeva's Narcissus: Three Heterogeneities

The paper shows that three heterogeneities in Freud and Kristeva (unconscious/conscious, semiotic/symbolic, and imaginary/symbolic) expose the historical emergence, significance, and demise of psychic structures that present obstacles to our progressive political thinking. The oedipal and narcissistic structures of subjectivity represent the persistence of two past, bad forms of authority: paternal law and maternal authority. Contemporary psychoanalysis reveals a humankind going through the loss of this past in a process that opens up a different future of sexual difference in Western cultures.     

Inhibition and blindness to response-compatible stimuli: a reappraisal

Recent studies show that the preparation of an action can interfere with the concurrent detection and identification of objects that share features with this action, a phenomenon termed blindness to response-compatible stimuli. In order to account for the blindness effect, an integration mechanism for response features similar to the one suggested for object features has been proposed. In the present article, we propose an alternative explanation, namely an action-effect inhibition mechanism. This mechanism was demonstrated in two versions of a dual-task experiment using a primary stop-signal task. The results showed that when the primary response was withheld (signal-inhibit trials), this resulted in lower identification rates for compatible secondary task stimuli. On the other hand, we did not find any evidence for a blindness effect when the primary response was executed (no-signal trials). Additionally we found that identification rates depended on the time course of the inhibition process as estimated from our data. Consequently, the blindness effect seems to result from the requirement to inhibit the response, perhaps even if only temporary.