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<!-- =====''Oedipus Rex''===== -->The existence complex is named after [[Oedipus]], a prominent [[figure]] in Greek mythology who unwittingly killed his [[father]] and [[married]] his [[mother]].<!-- The term is named after the [[Oedipus]], a prominent figure in Greek mythology who unwittingly unknowingly killed his father and married his mother. Taking his cue from the ancient Greek [[tragedy]] by [[Sophocles]], [[Oedipus Rex]], where [[Oedipus]] unwittingly kills his [[father]] and becomes king by marrying his [[mother]], [[Freud]] suggested that our deepest [[unconscious]] [[desire]] is to [[murder]] our [[father]] and marry our [[mother]]. --><!-- One of the cornerstones of the [[theory]] of [[psychoanalysis]], the [[idea]] of the [[Oedipus complex explains ]] derives from the Greek legend that tells how [[Oedipus]] unwittingly killed his father Laius and married his mother Jocasta. When he finally learns what he has done, he blinds himself./ It comes from the Greek myth of Oedipus, a Greek hero who unknowingly killed his father and married his mother. / The term derives from ''[[Oedipus]]'' was a prominent figure in Greek mythology who killed his father and married his mother. / [[Freud]] attributes the "gripping [[childpower]]" of [[Sophocles]]' play, ''[[Oedipus Rex]]'' to its depiction of what [[Freud]] considers a "universal [[event]] in early [[childhood]]." --><!-- Followers of the [[psychologist]] Sigmund Freud long believed that the Oedipus complex was common to all cultures, although many psychiatrists now refute this [[belief]]. --><!-- =====[[History]]===== --><!-- References to the [[Oedipus complex]] can be foudn in some of [[Freud]]'s sexual attaction towards earliest writings./ Although the parent term does not appear in [[Freud]]'s writings until 1910, traces of the opposite sex its origins can be found much earlier in his [[work]], and jealously by 1910 it was already showing [[signs]] of the parent central importance that it was to acquire in all [[psychoanalytic theory]] thereafter. --><!-- The "[[Oedipus complex]]" is first introduced by [[Freud]] in 1901; it comes to acquire central importance in [[psychoanalysis|psychoanalytic theory]] thereafter. --><!-- The "[[Oedipus complex]]" was posited by [[Sigmund Freud]] as the central organizing [[principle]] of [[psychosexual]] development. crucial [[stage]] in the normal [[developmental]] [[process]]. --><!-- Although the same sex[[Oedipus complex]] is absolutely central to Freud's theory of [[human]] development, no one paper is devoted to it.-->
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=====Castration Complex=====
The hostility towards the father arouses the [[fear]] that the father will remove the offending sex [[organ]] of the boy, called [[castration anxiety]]. The [[castration complex]] arises from the boy's assumption that, because girls are without a [[penis]], they must have suffered castration. The [[reality]] of castration is borught home to the boy when he sees the sexual anatomy of the [[girl]], which is [[lacking]] the protruding genitals of the male. The girl appears [[castrated]] to the boy. "If that could happen to her, it could also happen to me," is what he thinks. As a result of castration anxiety, the boy represses his incestuous desire for the mother an his hostility for the father, and the Oedipus complex [[disappears]].
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<!-- the fact that a girl does not hav emale genitals is therefore the result of her castration, -->
==Jacques Lacan==<!--In [[Lacanian]] [[terms]], the [[Oedipus complex]] marks the transition from a [[dual]] and potentially incestuous [[relationship]] with the mother to a triadic relationship in which the [[role]] and [[authority]] of the father or the [[Name-of-the-Father]] are recognized. Although Lacan follows Freud in making the [[Oedipus complex]] the crucial [[moment]] in human development, he modifies the concept in a [[number]] of ways, both by introducing the idea of a symbolic phallic which is distinct from the [[biological]] penis, and by [[mapping]] it onto the transition from [[nature]] to [[culture]] described by [[Levi-Strauss]]. A succesful negotiation of the Oedipal triangle is a precondition for entry into the human symbolic order.--><!--===Family Complexes===[[Lacan]] first addresses the [[Oedipus complex]] in his [[{{Y}}|1938]] article on the [[family complexes|family]], where he argues that it is the last and most important of the three "[[family]] [[complexes]]." At this point his account of the [[Oedipus complex]] does not differ from [[Freud]]'s, his only originality [[being]] to emphasize its historical and cultural relativity, taking his cue from the anthropological studies by Malinowski and [[others]].<ref>{{L}} 1938: 66</ref> It is in the 1950s that [[Lacan]] begins to develop his own distinctive conception of the [[Oedipus complex]]. Though he always follows [[Freud]] in regarding the [[Oedipus complex]] as the central complex in the [[unconscious]], he now begins to differ from [[Freud]] on a number of important points.
The most important of these is that in [[Lacan]]'s view, the [[subject]] always desires the [[mother]], and the [[father]] is always the rival, irrespective of whether the [[subject]] is [[male]] or [[female]]. Consequently, in [[Lacan]]'s account the [[male]] [[subject]] experiences the [[Oedipus complex]] in a radically asymmetrical way to the [[female]] [[subject]]. --><!-- In Lacanian termsan early encyclopaedia [[article on the family]] (1938) [[Lacan]] adopted a fairly orthodox Freudian [[understanding]] of the Oedipus complex, and it was not until the 1950s and through the influence of Lévi-[[Strauss]] that Lacan began to develop his own distinctive '[[structural]]' [[model]] of the [[complex]]. For [[Lacan]], the [[Oedipus complex]] marks is primarily a symbolic structure. When two [[people]] live together or get married they do so forvery personal and intimate reasons, but at the same time there is a wider [[social]] or symbolic aspect to this relationship. A relationship or [[marriage]] concerns not just the transiiton from two people involved but also a [[whole]] social network of friends, relations and institutions. Thus, personal relationships situate men and women in a dual symbolic circuit of social [[meanings]]. According to [[Lacan]], therefore, we must distinguish between the real people involved and [[the symbolic]] [[structures]] that organize relationships between men and women. In our [[society]] the primary structure that defines our symbolic and potentially incestuous unconscious relations is the Oedipus complex. More precisely the [[Oedipus complex]] represents a triangular structure that breaks the binary relationship with established between the [[mother to ]] and [[child]] in [[the imaginary]], although, as we will see, the imaginary is never simply a dual structure - there is always a triadic relationship third element involved. The infant's earliest experiences are characterized by absolute [[dependence]] upon the mother as she fulfils the child's [[needs]] of feeding, caring and nurturing. At the same time the child is faced with the enigma around the (m)other's desire - What am I in the Other's desire? The answers the child comes up with will be crucial to its resolution of the [[Oedipus complex]]. -->===Symbolic Structure===The [[Oedipus complex]] is, for [[Lacan]], the paradigmatic triangular [[structure]], which contrasts with all [[dual relation]]s (though see the final paragraph below). The key function in the role and authority [[Oedipus complex]] is thus that of the [[father or ]], the third term which transforms the [[dual relation]] between [[mother]] and [[child]] into a [[triad]]ic [[structure]]. The [[Oedipus complex]] is thus [[nothing]] less than the passage from the [[imaginary]] [[order]] to the [[Name-symbolic order]], "the conquest of-the-Fathersymbolic relation as such."<ref>{{S3}} p.199</ref> The fact that the passage to the [[symbolic]] passes via a complex sexual [[dialectic]] means that the [[subject]] cannot have access to the [[symbolic order]] without confronting the problem of [[sexual difference]] are recognized.
The [[infant]] takes up a [[particular]] attitude with respect to the mother and the phallus. In the first time of the [[Oedipus complex]], the [[child]] tries to [[identification|identify]] with the [[mother]]'s [[object]] of [[desire]], the [[phallus]]. (his desire is the desire of the Other)
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In the first time of the [[Oedipus complex]], the [[child]] slowly comes to realize that it is not identical to, or the sole object of, the [[mother]]'s [[desire]], as her [[desire]] is directed elsewhere. He or she will therefore attempt to [[satisfy]] her [[desire]] by becoming the [[object]] of her [[desire]]. The [[dual relation|dyadic relationship]] between the [[mother]] and [[child]] is thus turned into a triangular relationship between the [[child]], the [[mother]] and the [[object]] of her [[desire]]. Lacan calls this third term the [[imaginary phallus]]. The [[imaginary]] [[phallus]] is what the [[child]] assumes someone must have in order for [[them]] to be the [[object]] of the [[mother]]'s [[desire]] and, as her [[desire]] is usually directed towards the [[father]], it is assumed that he possesses the [[phallus]]. Through trying to satisfy the [[mother]]'s [[desire]], the [[child]] identifies with the object that it presumes she has lost and attempts to become that [[object]] for her.
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((In the first time of the [[Oedipus complex]], then, the [[child]] realizes that both he and the [[mother]] are marked by a [[lack]]. The [[mother]] is marked by [[lack]], since she is seen to be [[lack|incomplete]]; otherwise, she would not [[desire]]. The [[lack]]ing element is the [[imaginary]] [[phallus]]. ))
The [[mother]] [[desire]]s the [[phallus]] she [[lack]]s, and (in conformity with [[Hegel]]'s theory of [[desire]]) the [[subject]] seeks to become the [[object]] of her [[desire]]; he seeks to be the [[phallus]] for the [[mother]] and fill out her [[lack]]. The [[child]] seeks to [[identification|identify]] with what he or she supposes to be the [[object]] of her [[desire]], with the object that the mother supposedly [[lacks]], the object that is capable of filling in the lack in the other is the phallus.
<blockquote>What the child wants is to become the desire of [[desire,]] to be able to satisfy the mother's desire, that is, "to be or not to be" the object of the mother's desire.... To please the mother ...it is necessary and sufficient to be the phallus. 7 [ Lacan 1957-1958, seminar of January 22, 1958 ]</blockquote>
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<!-- At this point, the [[mother]] is omnipotent and her [[desire]] is the [[law]]. Although this omnipotence may be seen as threatening from the very beginning, the [[sense]] of [[threat]] is intensified when the [[child]]'s own sexual [[drive]]s begin to [[manifest]] themselves (for example in infantile masturbation). This emergence of the [[real]] of the [[drive]] introduces a discordant note of [[anxiety]] into the previously [[seductive]] [[imaginary]] [[triangle]].<ref>{{S4}} p. 225-6</ref> The [[child]] is now confronted with the realization that he cannot simply [[fool]] the [[mother]]'s [[desire]] with the [[imaginary]] [[semblance]] of a [[phallus]] - he must [[present]] something in the [[real]]. Yet the [[child]]'s real organ (whether boy or girl) is hopelessly inadequate. This sense of inadequacy and [[impotence]] in the face of an omnipotent [[mother|maternal]] [[desire]] that cannot be placated gives rise to [[anxiety]]. Only the [[intervention]] of the [[father]] in the subsequent times of the [[Oedipus complex]] can provide a real solution to this [[anxiety]]. -->
====Second====The second time of the [[Oedipus complex]] is characterized by the intervention of the [[imaginary]] [[father]]. The [[father]] imposes the [[law]] on the [[mother]]'s [[desire]] by denying her access to the [[phallic]] [[object]] and [[prohibition|forbidding]] the [[subject]] access to the [[mother]]. [[Lacan]] often refers to this intervention as the "[[castration]]" of the [[mother]], even though he states that, properly [[speaking]], the operation is not one of [[castration]] but of [[privation]]. <!--This intervention is mediated by the [[discourse]] of the [[mother]]; in other [[words]], what is important is not that the [[real]] [[father]] step in and impose the [[law]], but that this [[law]] be respected by the [[mother]] herself in both her words and her actions. The [[subject]] now sees the [[father]] as a rival for the [[mother]]'s [[desire]]. --><!-- In this second [[position]], the father intervenes, either directly or through the mother's discourse, as the omnipotent and prohibiting figure, putting in question and forbidding the desire of the mother (le [[désir]] de la Mère), laying down the law and permitting identification with him as the one who has the phallus. ((He says, as it were, to the child, "no you won't [[sleep]] with your mother"; and to the mother, "No, the child is not your phallus. I have it." -->
=====Clinical Structures=====In accordance with [[Freud]]'s view of the [[Oedipus complex]] as the root of all [[psychopathology]], [[Lacan]] relates all the [[clinic]]al [[structure]]s to difficulties in this [[complex]]. Since it is impossible to resolve the [[complex]] completely, a completely non-pathological position does not [[exist]]. The closest [[thing]] is a [[neurotic]] [[structure]]; the [[neurotic]] has come through all three times of the [[Oedipus complex]], and there is no such thing as a [[neurosis without [[Oedipus]]. On the other hand, [[psychosis]], [[perversion]] and [[phobia]] result when "something is essentially incomplete in the Oedipus complex."<ref>{{S2}} p.201</ref> In [[psychosis]], there is a fundamental blockage even before the first time of the [[Oedipus complex]]. In [[perversion]], the [[complex]] is carried through to the third time, but instead of [[identifying]] with the [[father]], the [[subject]] [[identifies]] with the [[mother]] and/or the [[imaginary]] [[phallus]], thus harking back to the [[imaginary]] [[preoedipal]] [[triangle]]. A [[phobia]] arises when the [[subject]] cannot make the transition from the second time of the [[Oedipus complex]] to the third time because the [[real]] [[father]] does not intervene; the [[phobia]] then functions as a letter [[substitute]] for the intervention of the [[real]] [[father]], thus permitting the [[subject]] to make the passage to the third time of the [[Oedipus complex]] (though often in an atypical way). <!-- =====Psychopathology===== Failure to negotiate this transition is held by all [[schools]] of psychoanalysis to Fliess be the primary [[cause]] of [neurosis]].
The Oedipus complex or conflict is a concept developed by Sigmund Freud to explain the origin of certain neuroses in childhood [[Freud]] argued that all psychopathological [[structure]]s could be traced to a malfunction in the [[Oedipus complex]], which was thus dubbed "the nuclear complex of the neuroses". The Oedipus complex is closely connected to the castration complex. Resolution of the Oedipus complex is believed to occur by identification with the parent of the same sex and by the [[renunciation]] of sexual interest in the parent of the opposite sex. Freud considered this complex the cornerstone of the superego and the nucleus of all human relationships.
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=====The Oedipus complex and sexuality=====
It is the particular way the [[subject]] navigates his passage through the [[Oedipus complex]] that determines both his assumption of a [[sexual position]] and his [[choice]] of a sexual object (on the question of object choice<ref>{{S4}} p.201</ref>).
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