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This paper starts from the observation of the symptomatic absence regarding the interpretation of the mytheme of the encounter with the Sphinx, both in Freud's analysis of Sophocles' Oedipus Rex and in his theory of the Oedipus complex. A detailed study is made of the allusions to the figure of the Sphinx in Freud's work and in the Sophoclean text, as well as their repercussions in the biography of the founder of psychoanalysis. A critical review is also made of later approaches to the subject, with particular emphasis on the work of Marie Delcourt and Didier Anzieu. Following a review of the concepts of castration and the primary scene in Freud's work, it is proposed to interpret the mytheme in question as a mythological manifestation of the primary scene, promoted to the status of gateway to the Oedipus complex and seen as the castration scene of the phallic mother. As the psychoanalytical reflection is developed, simultaneously the anthropological one is created. Freud's reflections on matriarchy are reviewed and the thesis is formulated that Sophocles' version of the Oedipus myth constitutes a precise manifestation of the patriarchal revolution, which put an end to a previous matriarchal regime in the Mediterranean world. [ABSTRACT FROM AUTHOR]

In this paper we study the heroism of Max Rockatansky in Mad Max: Fury Road, the fourth part of the iconic post-apocalyptic saga. Based on the perspective of Professor Jesús González Requena, this character appears shortly before the eighties, within the displacement of mass cinema to the post-classical story mode. After an intertextual analysis, we find that the post-classical saga, would reflect concerns of its historical context of production, representing, nonetheless a horizon of redemption with the heroic act. Mad Max: Fury Road narrates the restitution of a stripped and denied hero, confronted with an army of religious fundamentalists, a story that claims the return of a mythical heroism from and for a civilization, the West, traumatized after 9/11 and its consequences, stripped of any mythological symbolic system and capable of the worst barbarism, which would find in DAESH the embodiment of its nightmares. [ABSTRACT FROM AUTHOR]

Recent research in neuroscience, developmental psychology and evolutionary design offers a perspective on the evolution of human culture in relation to the biological requirements for the survival of the species. This paper reflects on the relationship between this research and semiotic theory on symbol construction and symbolic efficacy. [ABSTRACT FROM AUTHOR]

The textual object, Un mundo sin Xóchitl, is articulated around a central axis, the incestuous love between two brothers entering puberty, a theme already announced by the writer in his first novel, El viejo saurio se retira (1969). Our hypothesis of analysis is that the prohibition is to be read as an initiatory experience, so we propose to approach the text from the bias of the hero's journey, understood according to the pattern proposed by Campbell in The Hero with a Thousand Faces (2014), namely the representation of the formula of initiation rites: separation, initiation, return. Based on a traditional literary analysis that we will combine with a sociocritical approach, we will begin by questioning the discourse on the family, focused on the reciprocal role of the father, Don Elías, and the mother, Constanza. The second part of this paper will delve into the various transgressions of her two children, Güencho (Wenceslao) and Xóchitl who, in the name of an absolute love, find through incest a way to 'flee from the father and the Others' and, especially for Xóchitl, a paradigm that makes possible the emergence of consciousness from the diffuse darkness of the collective unconscious. [ABSTRACT FROM AUTHOR]

This paper proposes a reflection on the relationship between threshold and time from the piece I am easy to find (Mike Mills/The National). To do so, it will problematise the commonplace in the readings of Joseph Campbell's forging of the hero, that pretend to make a template destined to maintain an idea of the unwounded and allpowerful hero from the structure of the monomyth. Instead, it will be suggested that precisely what is most proper to the heroic experience --a transcript of the psychoanalytic experience, at least for the Campbell of the 1950s-- is the acceptance of pain and of the fall of those signifiers and identifications, that allow us to accept the absence of definitive symbolic guarantees. [ABSTRACT FROM AUTHOR]

The similarity of the dream with hallucination and psychosis is a constant idea that runs, in the background, throughout Freud's work. It is therefore quite surprising that Freud does not pay attention to the specific status of the nightmare in relation to both. The aim of this paper is, in its starting point, to fill this gap: to bring to light, by examining the two Freudian texts --the 14th of his Introductory Lectures on Psychoanalysis (1915-1917) and the Scheme of Psychoanalysis (1938)--, the theoretical place of the nightmare at the frontier that separates dream and psychosis, by pointing out certain common significant uses by Freud in his description of both nightmare and psychosis. In the light of which the borderline position of the nightmare in relation to psychosis --in which insomnia comes to occupy a prominent position-- is established, and the central deficit of the psychotic ego is examined, concluding that it is the result of the failure in the construction of the superego. [ABSTRACT FROM AUTHOR]