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==Sigmund Freud==
<!-- =====Definition===== -->
<!-- The [[Oedipus complex]] is a central [[concept]] in [[psychoanalysis|psychoanalytic theory. is considered by [[Freud]] as one of the "cornerstones" of [[psychoanalysis]].<ref>{{F}} (1923a) "[[Sigmund Freud:Bibliography|Two Encyclopaedia Articles]]", [[SE]], Vol. 18, p. 247.</ref> [[Freud]]'s conception of the [[Oedipus complex]] is probably one of the most popularized and at the same [[time]] one of the most misunderstood [[ideas]] of [[psychoanalysis]]. -->
The "[[Oedipus complex]]" is a concept used by [[Sigmund Freud]] to refer to the [[unconscious]] [[sexual difference|sexual]] [[desire]] of the [[child]] - especially a [[male]] [[child]] - for the parent of the opposite sex, usually accompanied by hostility and [[rivalry]] with the parent of the same sex.
<!-- The [[Oedipus complex]] was defined by [[Freud]] as an [[unconscious]] set of loving and hostile [[desire]]s which the [[subject]] experiences in relation to its [[parents]]; the [[subject]] [[desire]]s one parent, and thus enters into rivalry with the [[other]] parent. In the "positive" [[form]] of the [[Oedipus complex]], the [[desire]]d parent is the parent of the opposite sex to the [[subject]], and the parent of the same sex is the rival. / The "[[Oedipus complex]]" is a term developed by [[Sigmund Freud]] to designate the attraction on the part of the child toward the parent of the opposite sex and rivalry and hostility toward the parent of its own. -->
<!-- The [[existence]] of the Oedipus complex explains the [[child]]s [[sexual]] attaction towards the parent of the opposite sex and jealously of the parent of the same sex. -->
<!-- It initially refers to the boy's [[perception]] of his mother as a [[sexual object]] and of his father as a rival, but Freud's description of this '[[universal]] phenomenon' becomes more complicated as he integrates the findings of his studies of the 'sexual theories of [[children]].' -->
<!-- The [[Oedipus complex]] is rather more complicated than this, though, and represents [[Freud]]'s attempt to map the [[ambivalnce|ambivalent]], both [[love|loving]] and hostile, [[feelings]] that the [[child]] has towards its parents. In its positive form the complex manifests itself as the desire for the [[death]] of a rival, the parent of the same sex, accompanied by the sexual desire for the parent of the opposite sex. In its [[negative]] form the complex works in reverse, as the desire for the parent of the same sex and a [[hatred]] towards the parent of the opposite sex. In actual fact, a so-called 'normal' Oedipus complex consists of both positive and negative forms. What is important [[about]] the Oedipus complex is how the child learns to negotiate and resolve its ambivalent feelings towards its parents. -->
<!-- =====''Oedipus Rex''===== -->The 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]] 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 's conception '[[Oedipus]]'' was a prominent figure in Greek mythology who killed his father and married his mother. / [[Freud]] attributes the "gripping [[power]]" 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 is probably one ]] can be foudn in some of [[Freud]]'s earliest writings./ Although the most popularized term does not appear in [[Freud]]'s writings until 1910, traces of its origins can be found much earlier in his [[work]], and at by 1910 it was already showing [[signs]] of the same time one 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 most misunderstood ideas [[Oedipus complex]] is absolutely central to Freud's theory of psychoanalysis[[human]] development, no one paper is devoted to it. -->
<!--=====Castration Complex=====The Oedipus 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 rather more complicated than thisborught home to the boy when he sees the sexual anatomy of the [[girl]], thoughwhich is [[lacking]] the protruding genitals of the male. The girl appears [[castrated]] to the boy. "If that could happen to her, and represents Freud's attempt it could also happen to map 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 ambivalentfather, both loving and hostile, feelings the Oedipus complex [[disappears]].--><!-- the fact that a girl does not hav emale genitals is therefore the child has towards its parents. result of her castration, -->
==Jacques Lacan==<!--In its positive form [[Lacanian]] [[terms]], the [[Oedipus complex manifests itself as ]] 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 desire for father or the death [[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 rival[[number]] of ways, both by introducing the parent idea of a symbolic phallic which is distinct from the same sex[[biological]] penis, accompanied and by [[mapping]] it onto the transition from [[nature]] to [[culture]] described by [[Levi-Strauss]]. A succesful negotiation of the sexual desire Oedipal triangle is a precondition for entry into the parent 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 opposite sex[[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 an 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]] 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 two people involved but also a [[whole]] social network of friends, relations and institutions. Thus, personal relationships situate men and women in a 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 its negative form our [[society]] the primary structure that defines our symbolic and unconscious relations is the Oedipus complex. More precisely the [[Oedipus complex works ]] represents a triangular structure that breaks the binary relationship established between the [[mother]] and [[child]] in reverse[[the imaginary]], although, as we will see, the imaginary is never simply a dual structure - there is always a 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 parent final paragraph below). The key function in the [[Oedipus complex]] is thus that of the same sex [[father]], the third term which transforms the [[dual relation]] between [[mother]] and [[child]] into a hatred towards [[triad]]ic [[structure]]. The [[Oedipus complex]] is thus [[nothing]] less than the passage from the [[imaginary]] [[order]] to the parent [[symbolic order]], "the conquest of the opposite sexsymbolic 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]].
===Times===In actual fact''[[Seminar|The Seminar, Book V]]'', [[Lacan]] analyzes this passage from the [[imaginary]] to the [[symbolic]] by [[identification|identifying]] three "[[times]]" of the [[Oedipus complex]], the sequence being one of [[logical]] rather than [[chronological]] priority.<ref>{{L}} 1957-8: [[seminar]] of 22 January 1958</ref><!-- The first time of the [[Oedipus complex]] is characterized by the [[imaginary]] [[triangle]] of [[mother]], [[child]] and [[phallus]]. prior to the invention of the [[father]] there is never a sopurely [[dual relation]] between the [[mother]] and the [[child]] but always a third term, the [[phallus]], an [[imaginary]] [[object]] which the [[mother]] [[desire]]s beyond the [[child]] himself (S4, 240-called 'normal' 1). [[Lacan]] hints that the presence of the [[imaginary]] [[phallus]] as a third term in the [[imaginary]] [[triangle]] --><!-- In the previous [[seminar]] of 1956-7, [[Lacan]] calls this the [[preoedipal]] [[triangle]]. However, whether this [[triangle]] is regarded as [[preoedipal]] or as a moment in the [[Oedipus complex consists ]] itself, the main point is the same: namely, that prior to the invention of both positive the [[father]] there is never a purely [[dual relation]] between the [[mother]] and negative formsthe [[child]] but always a third term, the [[phallus]], an [[imaginary]] [[object]] which the [[mother]] [[desire]]s beyond the [[child]] himself (S4, 240-1). [[Lacan]] hints that the presence of the [[imaginary]] [[phallus]] as a third term in the [[imaginary]] [[triangle]] indicates that the [[symbolic]] [[father]] is already functioning at this time. <ref>{{L}} 1957-8: [[seminar]] of 22 January 1958</ref> -->
=====Clinical Structures=====In an early encyclopaedia article on the family (1938) Lacan adopted a fairly orthodox Freudian understanding accordance with [[Freud]]'s view of the [[Oedipus complex, and it was not until the 1950s and through ]] as the influence root of Lévi-Strauss (see Chapter 2) that all [[psychopathology]], [[Lacan began ]] relates all the [[clinic]]al [[structure]]s to develop his own distinctive 'structural' model of the difficulties in this [[complex]]. For Lacan, Since it is impossible to resolve the Oedipus [[complex is primarily ]] completely, a symbolic structurecompletely non-pathological position does not [[exist]]. When two people live together or get married they do so forvery personal and intimate reasons, but at the same time there The closest [[thing]] is a wider social or symbolic aspect to this relationship. A relationship or marriage concerns not just [[neurotic]] [[structure]]; the two people involved but also a whole social network [[neurotic]] has come through all three times of friendsthe [[Oedipus complex]], relations and institutions. Thus, personal relationships situate men and women in there is no such thing as a symbolic circuit of social meanings[[neurosis without [[Oedipus]]. According to LacanOn the other hand, therefore[[psychosis]], we must distinguish between the real people involved [[perversion]] and [[phobia]] result when "something is essentially incomplete in the symbolic structures that organize relationships between men and womenOedipus complex."<ref>{{S2}} p. 201</ref> In our society [[psychosis]], there is a fundamental blockage even before the primary structure that defines our symbolic and unconscious relations is first time of the [[Oedipus complex]]. More precisely In [[perversion]], the Oedipus [[complex represents a triangular structure that breaks ]] is carried through to the third time, but instead of [[identifying]] with the [[father]], the binary relationship established between [[subject]] [[identifies]] with the [[mother ]] and child in /or the [[imaginary]] [[phallus]], although, as we will see, thus harking back to the [[imaginary is never simply a dual structure - there is always a ]] [[preoedipal]] [[triangle]]. A [[phobia]] arises when the [[subject]] cannot make the transition from the second time of the [[Oedipus complex]] to the third element involved. The infant's earliest experiences are characterized by absolute dependence upon time because the [[real]] [[father]] does not intervene; the mother [[phobia]] then functions as she fulfils a [[substitute]] for the child's needs intervention of feedingthe [[real]] [[father]], caring and nurturing. At thus permitting the same time [[subject]] to make the child is faced with passage to the enigma around third time of the [[Oedipus complex]] (mthough often in an atypical way)other's desire . <!-- What am I in the Other's desire? The answers the child comes up with will be crucial =====Psychopathology===== Failure to its resolution negotiate this transition is held by all [[schools]] of psychoanalysis to be the Oedipus complexprimary [[cause]] of [neurosis]].
The Oedipus complex marks the transition from the imaginary or conflict is a concept developed by Sigmund Freud to explain the symbolic. Through the intervention origin of certain neuroses in childhood [[Freud]] argued that all psychopathological [[structure]]s could be traced to a third termmalfunction in the [[Oedipus complex]], which was thus dubbed "the Name-nuclear complex of-the-Father, that closed circuit neuroses". The Oedipus complex is closely connected to the castration complex. Resolution of mutual desire between the mother and child Oedipus complex is broken believed to occur by identification with the parent of the same sex and a space is created, within which by the [[renunciation]] of sexual interest in the child can begin to identify itself as a separate being from parent of the motheropposite sex. Lacan calls Freud considered this third term complex the cornerstone of the Namesuperego and the nucleus of all human relationships. -of-the><!--Father, because it does not have to be the real father, or even a male figure, but =====The Oedipus complex and sexuality=====It is a symbolic position that the child perceives to be particular way the location of [[subject]] navigates his passage through the object [[Oedipus complex]] that determines both his assumption of the mother's desire. It is also, as we will see, a [[sexual position ]] and his [[choice]] of authority and a sexual object (on the symbolic law that intervenes to prohibit the child's desirequestion of object choice<ref>{{S4}} p. For Lacan, the key signifier that this whole process turns upon is the phallus201</ref>). -->
<!--
In his [[seminar]] of 1969-70, [[Lacan]] re-examines the [[Oedipus complex]], and analyzes the [[myth]] of [[Oedipus]] as one of [[Freud]]'s [[dream]]s.<ref>{{S17}} Ch. 8</ref> In this [[seminar]] (though not for the first time<ref>{{S7}}</ref>) [[Lacan]] compares the [[myth]] of [[Oedipus]] with the other [[Freud]]ian [[myth]]s (the [[myth]] of the [[father]] of the [[horde]] in ''[[Totem and Taboo]]'', and the [[myth]] of the murder of [[Moses]]<ref>{{F}} 1912-13; 1939a</ref>) and argues that the [[myth]] of ''[[Totem and Taboo]]'' is structurally opposite to the [[myth]] of [[Oedipus]]. In the [[myth]] of [[Oedipus]], the murder of the [[father]] allows [[Oedipus]] to [[enjoy]] [[sexual relations]] with his [[mother]], whereas in the [[myth]] of ''[[Totem and Taboo]]'' the murder of the [[father]], far from allowing access to the [[father]]'s [[women]], only reinforces the [[Law]] which forbids [[incest]].<ref>{{S7}} p. 176</ref> [[Lacan]] argues that in this respect the [[myth]] of ''[[Totem and Taboo]]'' is more accurate than the [[myth]] of [[Oedipus]]; the former shows that [[enjoyment]] of the [[mother ]]is impossible, whereas the latter presents [[enjoyment]] of the [[mother]] as [[forbidden]] but not impossible. In the [[Oedipus complex]] a [[prohibition]] of ''[[jouissance]]'' thus serves to hide the [[impossibility]] of this ''[[jouissance]]''; the [[subject]] can thus persist in the [[neurotic]] [[illusion]] that, were it not for the [[Law]] which forbids it, ''[[jouissance]]'' would be possible.
-->
<!--
In his reference to fourfold models, [[Lacan]] makes an implicit criticism of all triangular models of the [[Oedipus complex]]. (** Thus, though the [[Oedipus complex]] can be seen as the transition from a [[dual relation]]ship to a [[triangular]] [[structure]], [[Lacan]] argues that it is more accurately represented as the transition from a [[preoedipal]] [[triangle]] ([[mother]]-[[child]]-[[phallus]]) to an [[Oedipal]] [[quaternary]] ([[mother]]-[[child]]-[[father]]-[[phallus]]). **) [[Another]] possibility is to see the [[Oedipus complex]] as a transition from the [[preoedipal]] [[triangle]] ([[mother]]-[[child]]-[[phallus]]) to the [[Oedipal]] [[triangle]] ([[mother]]-[[child]]-[[father]]).
-->
==See Also==
{{See}}
* [[Castration complex]]
* [[Desire]]
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* [[Development]]
* [[Father]]
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* [[Law]]
* [[Mother]]
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* [[Name-of-the-Father]]
* [[Phallus]]
{{Also}}