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<!-- =====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]]. The --><!-- One of the cornerstones of the [[theory]] of [[psychoanalysis]], the [[idea]] of the [[Oedipus complex]] is rather more complicated than thisderives 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, thoughhe blinds himself./ It comes from the Greek myth of Oedipus, a Greek hero who unknowingly killed his father and represents married his mother. / The term derives from ''[[Oedipus]]'' was a prominent figure in Greek mythology who killed his father and married his mother. / [[Freud]]'s attempt to map attributes the "gripping [[ambivalentpower]], both " of [[love|lovingSophocles]] and hostile' play, feelings that the ''[[childOedipus Rex]] has towards '' to its parentsdepiction of what [[Freud]] considers a "universal [[event]] in early [[childhood]]. In its positive form " --><!-- Followers of the [[psychologist]] Sigmund Freud long believed that the Oedipus complex manifests itself as the desire for the death of a rivalwas common to all cultures, although many psychiatrists now refute this [[belief]]. --><!-- =====[[History]]===== --><!-- References to the parent [[Oedipus complex]] can be foudn in some of [[Freud]]'s earliest writings./ Although the same sexterm does not appear in [[Freud]]'s writings until 1910, accompanied by the sexual desire for the parent traces of the opposite sex. In its negative form the complex works origins can be found much earlier in reversehis [[work]], as the desire for the parent of the same sex and a hatred towards the parent by 1910 it was already showing [[signs]] of the opposite sexcentral 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. In actual fact, a so-called 'normal' -><!-- The "[[Oedipus complex consists ]]" was posited by [[Sigmund Freud]] as the central organizing [[principle]] of both positive and negative forms[[psychosexual]] development. crucial [[stage]] in the normal [[developmental]] [[process]]. What is important about --><!-- Although the [[Oedipus complex ]] is absolutely central to Freud's theory of [[human]] development, no one paper is how the child learns devoted to negotiate and resolve its ambivalent feelings towards its parentsit. -->

===Phallic Phase===The [[Oedipus complex]] emerges in the [[third]] year of [[life]] and then declines in the fifth year, and coincides with the [[phallic stage]] of [[development|psychosexual development]].<!-- The Oedipus conflict, or Oedipus complex, was described as a [[state]] of [[psychosexual development]] and [[awareness]] first occurring around the age of 5 and a half years (a period known as the phallic stage in [[Freudian]] theory). --><!-- It occurs during the phallic stage of the [[psycho]]-sexual development of the [[personality]], approximately years [[three]] to five. The [[Oedipus complex]] emerges in the third year of life and then declines in the fifth year when the [[child]] [[renunciation|renounces]] [[desire|sexual desire]] for its parents and [[identification|identifies]] with the rival. --><!-- during which the primary [[erogenous zone]] of the [[body]] consists of the [[genital]] sex organs. when awareness of and manipulation of the genitals is supposed to be a primary source of [[pleasure]]/ during which a child becomes interested in his or her own sexual organs --<!-- Freud came to assume that, by the time he has reached the ‘phallic’ stage of development, at around the age of four or five, the small boy is sexually interested in his mother, wishes to gain exclusive possession of her, and therefore harbours hostile impulses towards his father. --><!-- Freudians normally date the [[Oedipus complex]] to the ages of three to five years; according to [[Klein]], it occurs much earlier. --><!-- Freud saw this process as taking [[place ]] between the ages of three and five years. With the [[resolution ]] of the Oedipus complex sexuality goes through a period of '[[latency]]' until it reappears during [[puberty ]] as adolescent sexuality. --><!-- Most controversially, Freud insisted that the Oedipus complex was a universal, trans-historical and trans-[[cultural]] phenomenon: <blockquote>[T]he Oedipus complex is the nuclear complex of [[neuroses]], and constitutes the essential part of their [[content]]. It represents the peak of [[infantile]] sexuality, which, through its after-effects, exercises a decisive influence on the sexuality of [[adults]]. Every new arrival on this planet is faced by the task of mastering the Oedipus complex; anyone who fails to do so falls a [[victim]] to [[neurosis]].<ref>Freud 1991d [1905]: 149</ref></blockquote> -->

Most controversially, Freud insisted <!--=====Castration Complex=====The hostility towards the father arouses the [[fear]] that the Oedipus father will remove the offending sex [[organ]] of the boy, called [[castration anxiety]]. The [[castration complex was ]] arises from the boy's assumption that, because girls are without a universal[[penis]], trans-historical and trans-cultural phenomenon:<blockquote>they must have suffered castration. The [[Treality]] of castration is borught home to the boy when he Oedipus complex is sees the nuclear complex sexual anatomy of neurosesthe [[girl]], and constitutes which is [[lacking]] the essential part protruding genitals of their contentthe male. It represents The girl appears [[castrated]] to the peak of infantile sexualityboy. "If that could happen to her, whichit could also happen to me, through its after-effects" is what he thinks. As a result of castration anxiety, exercises a decisive influence on the sexuality of adults. Every new arrival on this planet is faced by boy represses his incestuous desire for the mother an his hostility for the task of mastering father, and the Oedipus complex; anyone who fails to do so falls a victim to neurosis.<ref>Freud 1991d [1905[disappears]: 149</ref].--></blockquote!-- the fact that a girl does not hav emale genitals is therefore the result of her castration, -->

==Jacques Lacan==<!--In an early encyclopaedia article on the family (1938) Lacan adopted a fairly orthodox Freudian understanding of [[Lacanian]] [[terms]], the [[Oedipus complex, ]] marks the transition from a [[dual]] and it was not until potentially incestuous [[relationship]] with the mother to a triadic relationship in which the 1950s [[role]] and through [[authority]] of the father or the influence [[Name-of Lévi-Strauss (see Chapter 2) that Lacan began to develop his own distinctive 'structural' model of the complex-Father]] are recognized. For Although Lacan, follows Freud in making the [[Oedipus complex is primarily ]] the crucial [[moment]] in human development, he modifies the concept in a symbolic structure. When two people live together or get married they do so forvery personal and intimate reasons[[number]] of ways, but at both by introducing the same time there is idea of a wider social or symbolic aspect phallic which is distinct from the [[biological]] penis, and by [[mapping]] it onto the transition from [[nature]] to this relationship[[culture]] described by [[Levi-Strauss]]. A relationship or marriage concerns not just succesful negotiation of the two people involved but also a whole social network of friends, relations and institutions. Thus, personal relationships situate men and women in Oedipal triangle is a precondition for entry into the human symbolic circuit of social meaningsorder. According to --><!--===Family Complexes===[[Lacan, therefore, we must distinguish between ]] first addresses the real people involved and [[Oedipus complex]] in his [[{{Y}}|1938]] article on the symbolic structures [[family complexes|family]], where he argues that organize relationships between men and women. In our society it is the primary structure that defines our symbolic last and unconscious relations is most important of the Oedipus complexthree "[[family]] [[complexes]]. More precisely " At this point his account of the [[Oedipus complex represents a triangular structure that breaks the binary relationship established between the mother ]] does not differ from [[Freud]]'s, his only originality [[being]] to emphasize its historical and child in the imaginary, although, as we will seecultural relativity, taking his cue from the imaginary is never simply a dual structure - there is always a third element involved. The infant's earliest experiences are characterized anthropological studies by absolute dependence upon the mother as she fulfils the child's needs of feeding, caring Malinowski and nurturing[[others]]. At <ref>{{L}} 1938: 66</ref> It is in the same time 1950s that [[Lacan]] begins to develop his own distinctive conception of the child is faced with [[Oedipus complex]]. Though he always follows [[Freud]] in regarding the enigma around [[Oedipus complex]] as the (m)other's desire - What am I central complex in the Other's desire? The answers the child comes up with will be crucial [[unconscious]], he now begins to its resolution differ from [[Freud]] on a number of the Oedipus compleximportant points.

The Oedipus complex marks most important of these is that in [[Lacan]]'s view, the transition from [[subject]] always desires the imaginary to the symbolic. Through the intervention of a third term[[mother]], and the Name-of-[[father]] is always the-Fatherrival, that closed circuit irrespective of mutual desire between whether the mother and child [[subject]] is broken and a space is created[[male]] or [[female]]. Consequently, within which in [[Lacan]]'s account the [[male]] [[subject]] experiences the child can begin [[Oedipus complex]] in a radically asymmetrical way to identify itself as a separate being from the mother[[female]] [[subject]]. --><!-- In an early encyclopaedia [[article on the family]] (1938) [[Lacan calls this third term the Name-]] adopted a fairly orthodox Freudian [[understanding]] of-the-FatherOedipus complex, because and it does was not have until the 1950s and through the influence of Lévi-[[Strauss]] that Lacan began to be develop his own distinctive '[[structural]]' [[model]] of the real father[[complex]]. For [[Lacan]], the [[Oedipus complex]] is primarily a symbolic structure. When two [[people]] live together or even a male figureget married they do so forvery personal and intimate reasons, but at the same time there is a wider [[social]] or symbolic position that the child perceives aspect to be this relationship. A relationship or [[marriage]] concerns not just the location 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 object of real people involved and [[the mother's desiresymbolic]] [[structures]] that organize relationships between men and women. It In our [[society]] the primary structure that defines our symbolic and unconscious relations is alsothe Oedipus complex. More precisely the [[Oedipus complex]] represents a triangular structure that breaks the binary relationship established between the [[mother]] and [[child]] in [[the imaginary]], although, as we will see, the imaginary is never simply a dual structure - there is always a position third element involved. The infant's earliest experiences are characterized by absolute [[dependence]] upon the mother as she fulfils the child's [[needs]] of authority feeding, caring and nurturing. At the symbolic law that intervenes to prohibit same time the childis 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]]. For -->===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 signifier function in the [[Oedipus complex]] is thus that this whole process turns upon of the [[father]], 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 phalluspassage from the [[imaginary]] [[order]] to the [[symbolic order]], "the conquest of the symbolic 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]].

__NOTOC__====Third====The third 'time' of the [[Oedipus complex]] is marked by the intervention of the [[real]] [[father]]. <!--The father appear as the one who reinstates the phallus as the desired object of the mother, rather than as the terrifying, [[castrating]], omnipotent father who can deprive her.-->By showing that he has the [[phallus]], and neither exchanges it nor gives it,<ref>{{S3}} p. 319</ref>, the [[real]] [[father]] [[castration|castrates]] the [[child]], in the sense of making it [[impossible]] for the [[child]] to persist in trying to be the [[phallus]] for the [[mother]]; it is no use competing with the [[real]] [[father]], because he always wins.<ref>{{S4}} pp. 208-9, 227</ref> The [[subject]] is freed from the impossible and [[anxiety]]-­provoking task of having to be the [[phallus]] by realizing that the [[father]] has it. This allows the [[subject]] to [[identify]] with the [[father]]. <!--In this secondary ([[symbolic]]) [[identification]] the [[subject]] transcends the [[aggressivity]] inherent in primary ([[imaginary]]) [[identification]]. -->[[Lacan]] follows [[Freud]] in arguing that the [[superego]] is formed out of this [[Oedipal]] [[identification]] with the [[father]].<ref>{{S4}} p. 415</ref> <!-- The [[Oedipus complex]] marks the transition from the [[imaginary]] to the [[symbolic]]. Through the intervention of a third term, the [[Name-of-the-Father]], that closed circuit of mutual desire between the [[mother]] and [[child]] is broken and a [[space]] is created, within which the [[child]] can begin to identify itself as a [[separate]] being from the [[mother]]. [[Lacan]] calls this third term the [[Name-of-the-Father]], because it does not have to be the real father, or even a male figure, but is a [[symbolic position]] that the child perceives to be the location of the object of the [[mother]]'s [[desire]]. It is also, as we will see, a position of authority and the [[symbolic]] [[law]] that intervenes to [[prohibit]] the [[child]]'s [[desire]]. For [[Lacan]], the key [[signifier]] that this whole process turns upon is the [[phallus]]. --><!--==Structure==Since the [[symbolic]] is the realm of the [[law]], and since the [[Oedipus complex]] is the conquest of the [[symbolic order]], it has a [[normative]] and normalizing function. "The Oedipus complex is essential for the human being to be able to accede to a humanized structure of the real."<ref>{{S3}} p.198</ref> This normative function is to be [[understood]] in reference to both [[clinic]]al [[structure]]s and the question of [[sexuality]]. --><!--===Psychopathology===[[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". --> =====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 [[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 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. --><!--=====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>). --> <!--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]]||* [[Development]]* [[Father]]||* [[Law]]* [[Mother]]||* [[Name-of-the-Father]]* [[Phallus]]{{Also}} {{OK}}