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 matters

Abstract

Using experience of working clinically in South Africa, a powerfully racialized society, this paper argues that the Oedipal period, associated in psychoanalytic theory with the formation of gender identity and the shaping of sexual desire, is also a period during which perception of racial identity affects entry into the social world. During this pivotal developmental period, marked by awareness of encounters with gender difference and experiences of erotic exclusion and inclusion, children also become aware of racial differences and their effects on class, privilege and custom. The paper suggests that the anxieties, competitive energy, hope, hate and dread that accompany the child's Oedipal strivings are frequently compounded by encounters with forms of social difference both in and beyond the family. Assumption of a gendered identity, in many contexts, is inseparable from the conscious and unconscious habitation of a racialized identity, which emerges during exactly the same period. Just as our gender identity is both simple and infinitely variable and complex, our awareness of our race is also on one level simple – ‘black/white’ – and on another extremely complex. The paper argues that the working through of Oedipal anxieties will cast light and shadow on every intimate relationship, and will also determine whether other kinds of difference, including racial difference, are met with fear or competitiveness, idealization or denigration, joyful curiosity or withdrawal. The argument draws on post-Freudian, relational and self-psychoanalytic theory, and emphasizes the variability of developmental paths and their construction in powerful social, economic and political contexts, all of which have fundamental effects on biology and bodies. Major influences on the argument are psychoanalytic gender theorists, specifically Jessica Benjamin and Jody Messler Davies, and the work of Franz Fanon.     

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.     

The Oedipus complex: A confrontation at the central cross‐roads of psychoanalysis

The theory of the Oedipus complex as Freud formulated it rests on the following pillars: the child's characteristic sexual and aggressive impulses concerning the parents, phallic monism, and the castration complex. This paper reviews the context in which Freud discovered the Oedipus complex, as well as Freud's theory. It then examines the proposals of later authors whose general Oedipal theories differ from Freud's in an attempt to point out both their possible correlations and confrontations with Freud. It includes Klein's pre‐genital Oedipal theory, Lacan's structuralist reinterpretation, Bion's reconception of the complex under the knowledge vertex, Green's generalized triangulation theory, Meltzer's notions of the aesthetic object and sexual mental states, and Chasseguet‐Smirgel's archaic Oedipal matrix     

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.”     

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.     

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.     

The Oedipus complex as observed in work with couples and their children

In work with couples where there is a child referred to a Child and Adolescent Mental Health Service, there are opportunities to observe and to work with unresolved Oedipal issues brought by the parents to the task of creating a family. These conflicts can be seen enacted by the child or children, either internally or externally. Examples are given from five cases: the first two from brief family work where the children are under five and the difficulties are to some extent resolved. The next two demonstrate more intractable problems of psychopathology where the parental Oedipal conflicts are handed down to the next generation, and the paper concludes with an example of couple work in relation to individual therapy with a child, where despite the pressure of considerable pathology in the parents' backgrounds there is a will to integration and progress is made.     

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.     

Infantile Sexuality, Primary Object-Love and the Anthropological Signifi Cance of the Oedipus Complex: Re-Reading Freud's 'Female Sexuality'

The author attempts to show why and in what respect Freud's famous article 'Female sexuality' can still be a source of inspiration for a contemporary metapsychology. In this text, Freud acknowledges the importance of the child's tie to its mother for the fi rst time. Both Balint and Bowlby consider this text to be a distant forerunner of their own theories on primary object-love and attachment respectively. At the same time, Freud's text contains some elements of a 'theory of generalized seduction' as it was developed in the last decades by Jean Laplanche. 'Female sexuality' therefore presents itself as the perfect point of departure for a discussion of the relation between primary object-love (and attachment) and sexuality. Based on his reading of Freud's text, the author argues that human subjectivity is characterized by the lack of attunement between the world of the adult and the world of the child. This insight allows for a reformulation of the anthropological signifi cance of the Oedipus and castration complexes. They are no longer interpreted as universal problems that every child has to face, but as historical and contingent solutions to the lack of attunement between the child and the adult that is essential to human subjectivity.     

Murdered father; dead father: Revisiting the Oedipus complex1

This paper recovers the notion of the sacrifice of sexuality as the central, tragic, element of the oedipal structure. This notion has been largely abandoned in the psychoanalytic literature that has tended to reduce the oedipal structure to processes of exclusion. The paper traces the development of the theoretical and clinical transformations of Freud ’s ideas on the role of the father and suggests that they allow us to more fully comprehend the Oedipus complex proposed by Freud. A paradox is explored: the killing of the father is, in Freud ’s view, the requirement for the creation of the social order which, from then on, prohibits all killings. The father, however, has to be killed metaphorically only, as the actual exclusion of the father lies at the origin of so many psychopathologies from violence to the psychoses and perversions. The paper analyses the fundamental asymmetry that is present in the Oedipal structure and suggests that the three elements of the oedipal triangle constitute the law (of the dead father, that institutes the sacrifice of sexuality), desire (for the lost object) and identification (with both father and mother). Two clinical examples are discussed. In the first, one can identify a perverse structure in which the father has been murdered; in the second, there is a progressive construction of the dead (symbolic) father in the analytic process.     

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.     

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.     

Perversion and infancy and adolescence

Abstract

Studying the works of Freud and Lacan, the authors carried out research on perversion in childhood. Their work covered the perverse polymorphism of infantile sexuality and the perception of the anatomic difference between the sexes that leads the child to create sexual theories and fantasies. The phallic mother and the fetish are viewed as imaginary solutions directly related to the Oedipus and castration complexes. In perversion, a particular position is taken in relation to the Oedipus complex: a serious flaw occurs in the symbolization of the law, and the mechanisms of denial and disavowal take form. Sexuality requires a second “logical time,” separated from infancy by the latency period, in order to confirm (in action) that a fixed position of jouissance (enjoyment) has actually been established. This can only happen in a period after adolescent enhancement. The distinction between perverse traces and a perverse structure is made, taking into account the fact that, in the case of child analysis, the analyst should free the child from the family fantasy and help him/her to build his/her own fantasy.

Campos Santoro V. et al. Perversion und Kindheit und Adoleszenz.

Im Studium der Arbeiten von Freud und Lacan haben die Autoren Forschung über Perversion in der Kindheit gemacht. Die Studien behandeln den perversen Polymorphismus der infantilen Sexualität und die Wahrnehmung des anatomischen Unterschiedes zwischen den Geschlechtern, welche das Kind dazu führt, Sexual-Theorien und Phatasien zu schaffen.

Die phallische Mutter und der Fetisch werden als imaginäre Lösungen angesehen, die sich direkt auf den Ödipus- und Kastrations-Komplex beziehen. Bei der Perversion wird eine besondere Position in Bezug auf den Ödipus angenommen; ein ernsthafter Mangel tritt bei der Symbolisierung des Rechts auf; die Mechanismen der Verneinung und der Verleugnung bilden sich. Sexualität erfordert eine zweite “logische Zeit”, von der Kindheit durch die Latenz Periode getrennt, um (in der Handlung) zu bestätigen, daß eine fixierte Position der jouissance (Vergnügung) sich tatsächlich etabliert hat. Das kann sich nur in einer Periode nach der adoleszenten Verstärkung ereignen.

Es wird die Unterscheidung zwischen perversen Spuren und einer perversen Struktur gemacht, in Rechnung stellend, daß im Fall der Kinder-Analyse der Analytiker das Kind von der Familien-Phantasie befreien sollte und ihm/ihr helfen sollte, seine/ihre Phantasie auszubilden.

Campos Santoro V. Perversión e infancia y adolescencia.

Estudiando los trabajos de Freud y Lacan, los autores han investigado la perversión en la niñez. Los estudios cubren la sexualidad infantil perversa polimorfa y la percepción de la diferencia anatómica entre los sexos, que llevan al niño a crear teorías sexuales y fantasías.

La madre fálica y el fetiche son vistos como soluciones imaginarias relacionadas directamente con el complejo de Edipo y de castración. La perversión, toma una posición particular en relación al Edipo; un fallo importante tiene lugar en la simbolización de la ley; los mecanismos de negación y repudio toman forma. La sexualidad requiere un segundo “tiempo lógico” separado de la infancia por el periodo de latencia, para confirmar (en acto) que una posición fija de jouissance (goce) se ha establecido. Esto solo puede ocurrir en un periodo posterior a la intensificación adolescente.

La distinción entre las huellas perversas y la estructura perversa se ha hecho, teniendo en cuenta que, en el caso del análisis de niños, el analista debe librar al niño de la fantasía familiar y ayudar a el/ella a construir su propia fantasía.     

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.     

The Little Mermaid: Hans Christian Andersen's Feminine Identification

While verbally transmitted fairy tales express universal human concerns, the literary fairy tale, the written creation of an individual author, permits a psychodynamic understanding of the writer. The little mermaid's willingness to undergo the pain and mutilation involved in the loss of both her tail and was voice in order to become a mortal and marry a prince has been regarded as illustrating problems in female sexual development. However, a review of Hans Christian Andersen's biographical data indicates that the story also represents his unconscious homosexual conflicts and supports Freud's concept of the role of castration anxiety in the negative Oedipus complex.     

The dream of dreams

Abstract

This paper investigates the relationship between the therapist's use of the dream and the patient's use of the dream, both inside and outside the formal therapeutic setting.     

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.     

Suspicious circumcisions: a psychoanalytic exploration of the connection between Antisemitism and Misogyny

The historical dominance of Classical Greek attitudes, beliefs, and meaning structures has directly contributed to the “otherness” status of women, establishing an implicit misogynistic undercurrent in the history of Western society. The privileging of certain Greek ethos within the foundation of Christendom has likewise amplified and institutionalised Antisemitism, solidifying the Jew as an “other”, atavistic and vestigial nation of people. The biblical world view, in contradistinction, offers an important reappraisal of masculine and feminine ideals, undercutting misogynistic attitudes and in so doing delimiting space for an authentic feminine other to find expression. The alternative gender conceptualizations endorsed by the Bible and more generally embodied in Hebraic thought render Jews a target for displaced misogynistic rage. Particular attention is given to the domains of rationality vs. irrationality, activity vs. passivity, and the dramatically different ways that the Graeco-Roman, psychoanalytic, and Jewish traditions understand ritual circumcision, specifically how after being filtered through a Hebraic lens ritual circumcision, can be psychoanalytically re-conceptualised as a potent mechanism for forging intergenerational connectedness.