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Freud chose the myth of Oedipus as the foundation for his understanding of human development, obedience to the law, and his theory of civilization, and he wrote that he saw no psychological value in analyzing the expulsion of Adam and Eve from the Garden of Eden. Drawing on biblical interpretation, the Kabbalah, and the work of C. G. Jung, it is argued that Adam and Eve's transgression serves as an archetype for an "Eden Complex" that provides a broad and useful paradigm for understanding the dynamics of individual development, parent–child conflict, morals and values, and both psychotherapeutic and societal change. [ABSTRACT FROM AUTHOR]

The protagonist of Alper Canıgüz's novel Oğullar ve Rencide Ruhlar is distinguished by his unique characteristics among children in adult literature. Alper Kamu asserts his own will and seeks to establish a place for himself in the adult world rather than in the child's world. This article examines the ways in which Alper Kamu, the protagonist of Oğullar ve Rencide Ruhlar, differs from child characters in significant works of Turkish literature and explores the factors that contribute to Kamu's unique personality traits. The research is based on Freud's psychoanalytic theory, particularly the Oedipus complex and castration complex. These concepts are used to investigate the subconscious reasons behind Alper Kamu's desire to enter the adult world, which influence his actions and thoughts and distinguish him from other child characters. The study concludes that the Oedipal complex and familial conflicts experienced by Alper Kamu, such as witnessing his parents' sexual relationship and other family quarrels, as well as the trauma he undergoes and the process of overcoming it, significantly impact his behavior towards his family and his environment. [ABSTRACT FROM AUTHOR]

This paper contains thoughts on the journey a man undertakes when he becomes the father to a newborn child, and on the difficulties he faces. Drawing on both psychoanalytic theory and clinical experience the author considers the journey to fatherhood men undertake, exploring the need for them to tolerate change and loneliness as they support and protect the new mother-infant dyad. While infantile anxieties of abandonment may be aroused, the importance of the father's role in the newly established family is emphasised, particularly in relation to the child finding their own identity. Throughout the paper, parallels are drawn between the role of the father and the role of psychoanalyst or psychotherapist. [ABSTRACT FROM AUTHOR]

The assumption that primal phantasmatic activity stems from bodily functions is widely accepted in developmental and psychoanalytic thinking. This article attempts to give more specific meaning to this abstract assumption. It examines the influence of sensory, perceptual, and motor capacities on the consolidation of typically differentiated erotogenic experiences relevant to pre-Oedipal and Oedipal organisations. It then proceeds to examine the impact of innate deficiencies in these capacities on the development of phantasmatic organisation in children on the autistic spectrum who often manifest atypical erotogenic organisation. Additionally, it pays attention to non-symbolic therapeutic communication and the unconscious transference-countertransference relationship stemming from such a problematic matrix. The paper is clinically derived from a description of the early-Oedipal organisation of a child with low cognitive and functional capacities and proceeds to the manifestations of the Oedipal constellation of a high-functioning autistic child. [ABSTRACT FROM AUTHOR]

Orhan Pamuk's novel The Red Haired Woman delves into the complexities of identity desire and the unconscious mind through the character of Cem. By employing a Lacanian analysis, this qualitative research paper aims to explore how Cem's psyche is shaped by the interplay between the Symbolic, the Imaginary, and the Real. Drawing from Lacanian concepts such as the mirror stage castration anxiety and the Oedipus complex, this paper sheds light on the underlying psychological factors influencing Cem's actions and relationships within the novel. By delving into these Lacanian concepts we gain a deeper understanding of Cem's character and the overall themes explored in Orhan Pamuk's novel. The novel invites the readers to contemplate the intricacies of the human psyche and the perpetual pursuit of identity and desire in the face of societal constraints. Pamuk’s narrative, set against the backdrop of Turkey’s socio-political landscape, intricately weaves together themes of fatherhood, patricide, and the search for meaning. By unraveling the symbolic and imaginary dimensions of the narrative, this study illuminates the novel's deeper layers of meaning. It offers insights into the human condition as portrayed through Pamuk’s literary lens. Pamuk intricately intertwines themes of patricide, fatherhood, and existential quest, providing fertile ground for a Lacanian reading.

Copyright of Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (CUIFD) is the property of Cukurova Universitesi Ilahiyat Fakültesi Dergisi (CUIFD) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article aims to address the theories of Peirce and Freud with the objective of clarifying what is called ‘ethical conduct’. We do not establish a one-to-one correspondence between both theories, given that they have different concerns and paths, but we start from the conception that the isolated individual, enclosed in his dogmatic belief, whose neurotized behavior defines him, is a source of ignorance, in terms of the lack of social thinking or in terms of ignoring the cunning of their unconscious. Therefore, we use texts from the so-called first pragmatism, given that Peirce's discussion allows comparison between the problematic individual in Freud. As for the psychoanalyst, we worked on the texts of his Complete Works, selecting those that suited our intention, that is, that served to bring together two ways of conceiving the isolated individual. Indeed, for Peirce, the individual must yield to the opinion of the community of beings who think through signs, thus assuming a logical, rational attitude, and in accordance with the scientific method. In turn, the focus on psychoanalysis directs our attention to the unproductive individual, incapable of assuming a mature attitude, guided by the reality principle. Briefly, this is the individual trapped in the web of libido development in the pre-genital stage and without overcoming the Oedipus complex, a breakthrough that would make him ready to exist as a person, acting according to the principle of reality and knowing his limitations. [ABSTRACT FROM AUTHOR]

In his paper "The Psychogenesis of a Case of Homosexuality in a Woman" (1920), Freud tried to outline a general psychoanalytic approach to homosexuality by recounting the case of an 18-year-old girl sent to him by her father. The case, as told by Freud, makes for awkward reading today. Loewald's theory of developmental narrative, differentiation, linking, and his notion of parricide as the individual giving voice to one's self, offers a different lens through which to view it. Although Loewald did not write directly about the issue of homosexuality, in boys or girls, in "The Waning of the Oedipus Complex" he gives voice to the inner processes of separation and linking from parents, leading to mourning, through which the adolescent has to go. In this paper, I offer a reading of the Freud case using Loewald's theory, which enables us to highlight homosexuality as a variation in the expression of human sexuality, rather than a pathological deviation as Freud implies, and presents the "unknown woman" as struggling with difficulties in mourning. [ABSTRACT FROM AUTHOR]

The radical rejection of the liberal political movements of the 1960s and 1970s by conservative politicians has been a core aspect of conservative politics. In fact, the youth movements of the 1960s broadened the goals of the labor and civil rights movement, also dealing with pacifism, ecologism, promotion of a new sexuality, new rights for women, and different sexual identities foreshadowing a revolutionary future for Western societies. It has been referred to as the silent revolution to define this movement of social change that began more than half a century ago. However, the reaction to the changes promoted by this movement since the 1980s has led to a cultural backlash. Fear of diversity, immigration, and economic and ecological crises has thus been the trigger for the new conservatism and populism. Everything produced by globalization has been considered decadent and immoral compared to a great and glorious past. The fortunes of the new populist parties in this sense are based on a traditionalist ideology that is not new at all, however. This article shows from a historical perspective how the idea of a threatening future found in the contemporary populist right is a radical conservative tendency that recurs throughout human history. In the article, an attempt will be made to define the culture and psychology of this conservative rejection of the future. Finally, possible solutions will be described in order to imagine a positive idea of the future. [ABSTRACT FROM AUTHOR]

The Oedipus complex is a phenomenon observed in both Eastern and Western cultures. It involves a transition from a child’s early connection with their mother to a more complex relationship that includes the father. The interpretation of this period has evolved from Freud’s idea of the father acquiring a “super-ego” to a modern understanding of acquiring masculinity, autonomy from parental authority, and developing the capacity for other loving relationships. Successfully navigating the Oedipus period requires not just a father figure as a source of fear, but a father who is supportive and willing to make sacrifices for their child’s growth. It is important to resolve any negative countertransference experienced by the father in this role, as it greatly influences the smooth completion of this period. To address the countertransference that inevitably arises during the Oedipus period, religious and philosophical ideas can serve a role similar to that of a supervisor in the analysis process. However, applying Eastern religious and philosophical ideas, such as Confucianism (Yu-gyo), may be challenging due to their emphasis on vertical relationships. Fortunately, the concept of “hyo” holds promise for the future, as it embodies a principle of mutualism that can be applied in a modern context, despite its seemingly vertical foundation. [ABSTRACT FROM AUTHOR]

Purpose: This paper employs a feminist-psychoanalytical approach to explore Elif Shafak's "10 Minutes 38 Seconds in This Strange World," analyzing how patriarchy and gender-based violence shape the construction of womanhood Design/Methodology/Approach: The methodology used in this article is a Qualitative analysis of the Novel. Psychoanalytic- Feminism was employed as a framework of analysis. Findings: This shows how patriarchal societies use violence to control and dominate women in their houses. Domestic abuse has physical and psychological impacts on victims. The work also explores sexual violence, showing women's vulnerability in a male-dominated society. Violence against women highlights their commodification and dehumanization as objects for male satisfaction [ABSTRACT FROM AUTHOR]

Ayfer Tunç, who started her writing career in newspapers and magazines in the 1980s, addresses the difficulties of being a woman in a selfish, opportunistic, hypocritical, greedy, deceitful, and objectifying society in her latest novel, Kuru Kız. The symbolic narrative of the novel allows for both thematic and psychoanalytic examination, which can be interpreted through concepts such as Freud's Oedipus Complex, Kristeva's "abjection," and Arendt's "banality of evil." The connections between these concepts and the novel Kuru Kız are interpreted with examples from the text. There are significant parallels between the harassment of the sister by her brother and the subsequent events, and the mythological story of Oedipus, indicating a psychoanalytic construct where "The Brother" character embodies traces of guilt and abjection. The behavior of the neighborhood residents exemplifies thoughtlessness and lack of judgment, in line with Arendt's concept of the banality of evil. The concepts of abjection and disgust serve as symbols of "resistance" against the evils portrayed by the other two concepts in Kuru Kız's inner monologues. Ultimately, the novel allocates a significant portion of its narrative to the psychological and sociological roots of the evils manifested or endured by Kuru Kız and those around her. The author suggests "taking action" as a way out for women through the message conveyed in the novel. Merely being aware is not sufficient for women to find peace in their lives; they must bravely implement the necessary changes. The novel Kuru Kız contains strong evidence to be considered an example of a female bildungsroman, as it encapsulates the coming-of-age story of a woman. [ABSTRACT FROM AUTHOR]

Introduction: The Oedipus Complex is considered one of the pillars of Sigmund Freud's psychoanalytic theory, having been the subject of various interpretations and controversies, such as those of Carl Jung, Melanie Klein and Jacques Lacan. The fact that Freud's approaches have motivated so much subsequent analysis and controversy is a sign that something is missing to validate them. Once the study of the human genome has been completed, new approaches have been opened and suggested to understand the behavior of children and their parents on genetic and epigenetic bases. Materials and methods: The study does not directly involve people or animals. The proposal is based on bibliographic references from various updated sources related to the topic, but especially on the criteria indicated in the author's books called Triogenética, and his approach The Four Parents. Results: Relevant and sufficient genetic and epigenetic data were found that served to analyze and propose a new way of interpreting the psychosexual behavior of children and their parents. Conclusions: The study questions the validity of some concepts based on Freudian criteria, such as the Oedipus Complex. The author predicts that relationships between parents and children could radically change if the interviewer applies the new findings of genetics and epigenetics in the observation and analysis of Parent-Child Behavior, which could support his proposal. [ABSTRACT FROM AUTHOR]

The origin of religion is one of the important issues in the philosophy of religion and new theology (kâlâm), which has always been the source of suspicion among some materialists and atheists. The answer to this question determines the identity of religion and reveals its divine or human aspect. From the perspective of God-believing thinkers, religion has a divine origin and has been legislated by God and Prophets for the guidance of people. On the other hand, materialists and atheist philosophers consider religion an estimate of human will, lust, and ignorance, and instead of a heavenly origin, they believe that religion has an earthly origin, and religion cannot be attributed to an origin beyond this material world and material man. Meanwhile, Sigmund Freud (1856-1939) sees the origin of religion in human complexes and instincts, and beyond this, he does not consider any other origin for religion. In this article, with a descriptive-argumentative method and an analytical approach, an attempt is made to investigate and criticize Freud's point of view on the origin of religion. Freud's point of view in terms of reason (‘aql) and inspired transmission (Quranic and hadith principles of Islam, naql) faces some challenges and impasses, such as the inexplicability of the mechanism that instinct of the origin of religion, the mythology of father-son relationship and its uniqueness in Christianity, the irrationality of believing in totemism, ethnic and limited view, as well as Freud's view on the origin of religion. This view conflicts with many Quranic verses and human nature.

Freud chose the myth of Oedipus as the foundation for his understanding of human development, obedience to the law, and his theory of civilization, and he wrote that he saw no psychological value in analyzing the expulsion of Adam and Eve from the Garden of Eden. Drawing on biblical interpretation, the Kabbalah, and the work of C. G. Jung, it is argued that Adam and Eve’s transgression serves as an archetype for an “Eden Complex” that provides a broad and useful paradigm for understanding the dynamics of individual development, parent–child conflict, morals and values, and both psychotherapeutic and societal change.

Ayfer Tunç, who started her writing career in newspapers and magazines in the 1980s, addresses the difficulties of being a woman in a selfish, opportunistic, hypocritical, greedy, deceitful, and objectifying society in her latest novel, Kuru Kız. The symbolic narrative of the novel allows for both thematic and psychoanalytic examination, which can be interpreted through concepts such as Freud's Oedipus Complex, Kristeva's "abjection," and Arendt's "banality of evil." The connections between these concepts and the novel Kuru Kız are interpreted with examples from the text. There are significant parallels between the harassment of the sister by her brother and the subsequent events, and the mythological story of Oedipus, indicating a psychoanalytic construct where "The Brother" character embodies traces of guilt and abjection. The behavior of the neighborhood residents exemplifies thoughtlessness and lack of judgment, in line with Arendt's concept of the banality of evil. The concepts of abjection and disgust serve as symbols of "resistance" against the evils portrayed by the other two concepts in Kuru Kız's inner monologues. Ultimately, the novel allocates a significant portion of its narrative to the psychological and sociological roots of the evils manifested or endured by Kuru Kız and those around her. The author suggests "taking action" as a way out for women through the message conveyed in the novel. Merely being aware is not sufficient for women to find peace in their lives; they must bravely implement the necessary changes. The novel Kuru Kız contains strong evidence to be considered an example of a female bildungsroman, as it encapsulates the coming-of-age story of a woman. [ABSTRACT FROM AUTHOR]

In the following article the binary understanding of gender identity will be opposed to polymorph imprint and concept of divers gender identities. How this development in the society can be understood and how it is been reflected in the psychoanalytic theory so far will be traced in the selected psychoanalytic theories of Monika Gsell and Markus Zürcher (2011) resp. Monika Gsell and Ralf Binswanger (2012) und their re-reading of Sigmund Freud, Ilka Quindeau (2017) and Letitia Glocer Fiorini (2018). [ABSTRACT FROM AUTHOR]

This paper outlines various theoretical formulations of the Oedipus complex, as elaborated in selected writings of Sigmund Freud, Paul Ricoeur and Hans Loewald and considers how these can be used to provide psychoanalytic interpretations of the death of Jesus as understood in Christian theology. It is argued that Freud's interpretation of the death of Jesus fails to engage with the Trinitarian shape of the orthodox Christian narrative and as a result lacks resonance with believers. This paper therefore turns to the work of Hans Loewald in dialogue with Ricoeur and Freud, to provide a more contemporary alternative reading of the death of Jesus as presented in the Christian tradition. In providing oedipal readings of the crucifixion, this paper does not argue for or against the truth of the Christian narrative, but instead considers what psychological truths or wisdom can be found in the symbolism of the crucifixion. [ABSTRACT FROM AUTHOR]

On the basis of a previous reading (Olver, 2023) of Freud's work that reveals a bisexuality thesis, the author discusses several interrelated consequences of this thesis, including the nature of desire and primal unity, a restatement of shame, the semiotic model, and the emergence of society and the economy with reference to the ego and the superego. These consequences together encapsulate and describe the dialectic of the subject. The author shows how dialectic movement is arrested by various acts of nomination, most notably the nomination of heterosexuality in the forms of sexual reproduction and financial profit that become social and economic master values in modernity. Only by keeping the dialectic open can the subject do justice to its inherent and revolutionary bisexual nature, not in the sense of transgression but rather in pursuit of the nonnomination that is the permanent becoming of a dialectic self. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Theatre Criticism & Dramaturgy / Tiyatro Eleştirmenliği ve Dramaturji Bölümü Dergisi is the property of Journal of Theatre Criticism & Dramaturgy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Psychosozial is the property of Psychosozial-Verlag GmbH & Co. KG and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper 'jealousy' and 'envy' are discussed from a unique perspective: as therapeutic goals rather than as maladaptive mechanisms. Furthermore, I suggest that jealousy be regarded as a performance of love. Four states are distinguished here; two of them are 'primal narcissistic', and the other two are 'intersubjective'. Intersubjective envy and jealousy should be embraced as a 'welcome flag' that signals a couple's entry into the oedipal layers. Mutuality and shared unconscious are described by means of 'recognition' as a central concept. This article views recognition as a form of identification that allows 'me parts' to be found and reclaimed from the significant 'other'. In favor of historical justice and clarity, I introduce a less familiar case of Freud (1933) – Herr. P, and conclude with my own case story. [ABSTRACT FROM AUTHOR]

The author focuses on bisexuality in a continued analysis of Freud's radical sexual theory. A close reading of texts from Freud's work, in particular "The Ego and the Id," demonstrates how Freud puts forward a bisexuality thesis in parallel and as an alternative to his thesis of the Oedipus complex. This bisexuality thesis is premised on the mechanism of object cathexis and identification by which the ego and superego are formed. The textual excavation is extended back to earlier material by Freud and other authors (Trigant Burrow, Isidor Sadger) to reveal the foundational bedrock of the bisexuality thesis in primary identification. This line of investigation boldly confirms not only Freud's view of the fundamental centrality of bisexuality to human sexuality but also its main consequence, which Freud himself implicitly recognizes, namely, the negation of the Oedipus complex. This argument has ramifications for the theory and clinical practice of psychoanalysis. [ABSTRACT FROM AUTHOR]

The conclusions of two recent books that evaluate Freud's adamant defense of his Oedipal theory and its effects on modern family life are distilled. Logical reconstruction reveals four pivotal arguments Freud presents in the Little Hans case history to support Oedipal theory. Each argument is brilliant in logic but unsound when compared to the case evidence. Lacking confirmation, Oedipal theory remains an ad hoc attempt to save Freud's sexual theory of the neuroses after the failure of the seduction theory. Regarding the theory's effects, its acceptance changed family power relations in Hans's family and modern families by creating a sense of danger in mother/son physical affection. This led to reduced parent/child physical affection and separation of young children from parents especially at bedtime. The child's "suspect bed" of the anti-masturbation campaign is thus exchanged for the parents' "protected bed," serving the new marital ideal of sexual and emotional satisfaction. [ABSTRACT FROM AUTHOR]

The concept of an "unconscious sense of guilt" bedevils Freud throughout his life, rearing its head in at least twenty-four of his major works and working behind the scenes in many others. In a sense, we can see Freud's oeuvre, and psychoanalysis more generally, as a discourse of unconscious guilt. While Freud frames the oedipus complex as the central defining dynamic of human experience, the unconscious sense of guilt is arguably the underbelly that both precedes and exceeds that complex. By unraveling a range of complexities within Freud's conceptualization of unconscious guilt, we will come to see that guilt is an unavoidable by-product of the human condition, intrinsically interwoven with libidinal desire. [ABSTRACT FROM AUTHOR]

A young male was brought to the ophthalmic emergency by his family with severe bleeding from both eyes after self-inflicted injury with scissors in a fit of mania. He had a history of schizophrenia and has been on irregular treatment for the past 10 years. Both eyes were severely damaged with avulsion of all extraocular muscles in one eye and a large corneoscleral laceration in the other. We report this unique case of oedipism or self-enucleation where a sharp instrument was used. Self-inflicted injury to the eyes is a rather uncommon phenomenon described in psychiatric patients. It can range from minor abrasions to severe ocular mutilation and loss of sight. The strict observation of these patients while admitted to the hospital and a multidisciplinary approach to ensure their future safety are imperative.

Canny and uncanny, like their German equivalents heimlich and unheimlich, have ambiguous double meanings. The relationship between canny, which means familiar, but also hidden threat, and uncanny which means unfamiliar, but strangely expected knowledge, is explored. The author proposes that the uncanny is derived from the reawakening of oedipal phantasies about parental coupling and the birth of siblings. He suggests that psychic growth requires toleration of the uncanny and free movement between it and canny states, corresponding with the oscillation between states, described by Bion, of Ps and D, where this promotes 'Being', through the realization of O. Childhood traumatic losses and oedipal anxieties can prevent this movement. This is illustrated by a woman who feared that the emergence of the uncanny would reveal her to be monstrous, through embodying her phantasy of being the ghost of her mother's dead sister and the damaged child of her parents' disastrous marriage. She was thus unable to allow this free movement and was condemned to 'life on the margin'. This is contrasted with extracts from Wordsworth's Prelude where 'spots of time', corresponding with screen memories, show how the liberation of the uncanny, and its free interchange with the canny, promotes mourning and growth. [ABSTRACT FROM AUTHOR]

This article has the intention to pay attention to some latent aspects in fairy tales, in the versions produced by the Brothers Grimm and Charles Perrault, and seen from the psychoanalytic perspective, in the reading of Bruno Bettelheim (1980). We will make an analysis of some of the tales by the above authors, under the viewpoint of Bettelheim, who, following the Freudian and Lacanian theories, invests in the Oedipus Complex, to relate the three phases of this complex, manifested in the characters of Snow White, Cinderella, Prince Frog, The Girl of the Geese, John and Mary, The Fairies, Rapunzel, Little Thumb, and Little Red Riding Hood. This is a bibliographical analysis, whose objective is to allow a reflection on the possible identification of children with the characters in these tales, in order to facilitate their immersion in the world, based on the information inscribed, according to Lacan, in the Imaginary, Symbolic, and Real, structures that, besides not disregarding Freudian concepts, are able to expand them. [ABSTRACT FROM AUTHOR]

The aim of the present study is to compare Inferno in Dante’s Divine Comedy with Salvador Dali’s selected paintings. The researchers seek to find differences, similarities, reflections of Freud’s psychoanalytic theories, and analyzed the symbols and signs in Dali’s paintings. Inferno in Dante’s Divine Comedy consists of thirty-four cantos from which the current study has selected images that illustrate the differences, similarities, psychoanalytic theories of Freud, and symbols in Dali’s paintings. The research method of the present study is analytical-comparative method which has used the American school of comparative literature in analyzing the above examples. The corpuses of the current study include Dante’s Inferno and Dali’s adaptive paintings. This study addresses Inferno in that it inspired Dante in the form of dream, and it is the product of the unconscious mind. On the other hand, Dali’s Paintings have been explored because he, as a surrealist painter, portrayed the dreams and the unconscious in his works. The major finding includes the similarity between Dali’s focused on the human’s unconscious and psychosexual symbols in his paintings with Dante’s employment of the unconscious in Divine Comedy, as well as the impact of this medieval work on modern art.

This paper outlines various theoretical formulations of the Oedipus complex, as elaborated in selected writings of Sigmund Freud, Paul Ricoeur and Hans Loewald and considers how these can be used to provide psychoanalytic interpretations of the death of Jesus as understood in Christian theology. It is argued that Freud’s interpretation of the death of Jesus fails to engage with the Trinitarian shape of the orthodox Christian narrative and as a result lacks resonance with believers. This paper therefore turns to the work of Hans Loewald in dialogue with Ricoeur and Freud, to provide a more contemporary alternative reading of the death of Jesus as presented in the Christian tradition. In providing oedipal readings of the crucifixion, this paper does not argue for or against the truth of the Christian narrative, but instead considers what psychological truths or wisdom can be found in the symbolism of the crucifixion.

One of the fieldsin which change and innovations needed is surely education in this century when technological and scientific improvements are so fast. To reconsider education with different views may create various thought paradigms. One of the key paradigms for education is related to one’s psychoanalysis.In this context, the purpose of the study is to associate Sigmund Freud, his life, world of ideas, theories with various aspects of education.In this study, Freud’s topographic theory and structural personality theory were associated to some aspects of education such as personality, identity education. Also, psychosexual theory was submitted by being exemplified with sex instruction, early chilhood education and pedagogy. The goal is trying to explain how Freudian concepts such as Oedipus complex, repression, castration may be associated to various aspects of education. Trying to show how psychoanalytic concepts may be useful for education is the aim. Theoratical document analysis was used. To show how psychoanalytic theories and Freudian concepts may influence person in the framework of education emphasizesimportance of the study. Also, education was rehandled by giving sample examples for integrating Freudian theory and education. This study is thought to be able to light and offer examples for educators. [ABSTRACT FROM AUTHOR]

This paper looks at the role of fathers in the family. Structured around three poems, it emphasises the need for a triangular structure in the mind, enabling the child (and any individual) to look at 'reality', internal and thus external too, from a third position. The Oedipal situation, what Hanna Segal called 'the core complex', lies deep within the mind of any individual, and continues to have vital relevance in the lives of modern families. Clinical material is included in the paper to illustrate the points made. [ABSTRACT FROM AUTHOR]

Copyright of RumeliDE Journal of Language & Literature Research / RumeliDE Dil ve Edebiyat Araştırmaları Dergisi is the property of RumeliDE Uluslararasi Hakemli Dil & Edebiyat Arastirmalari Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Stories hold an important role in the theory and practice of psychoanalysis. Their power derives in part from the fact that humans are biologically programmed for storytelling. Stories foster connection with others, socialization, and identity formation. They are integral to all psychoanalytic theories of therapeutic action, and their telling is therapeutic in itself. Psychoanalytic theoretical paradigms can be considered stories, as well. A positive outcome of analytic treatment has the individual emerging with an open-ended story that encompasses past, present, and future. Finally, an autobiographical example demonstrates how shared stories consolidate group identities, uphold and perpetuate a group's power over others, and perpetuate racial and ethnic stereotypes. [ABSTRACT FROM AUTHOR]

Freud's "Fragment of an Analysis of a Case of Hysteria" stands as one of his most extensive case studies, weaving together his explorations of the Oedipus complex, dream analysis, and hysteria. In this study, I propose an alternative lens through which to interpret the case: as a Bildungsroman . While ostensibly focused on Dora, the analysand, and her journey to maturity, the narrative occasionally appears to be overshadowed by Freud's own experiences and story. I contend that this overtaking of Dora's narrative is facilitated by both thematic and linguistic factors. Additionally, I examine the theme of the Oedipal complex, which intersects with a concurrent power struggle, linking it to the affective PLAY system. This system plays a role in shaping social hierarchies, internalizing group norms, delineating interpersonal boundaries, and guiding group interactions - elements intrinsically connected to the Oedipus complex. I argue that in many instances this system is used abusively "against" Dora. 1 1 Earlier versions of this paper were presented in a clinical writing workshop held by the Journal "Neuropsychoanalysis" in February 2022 and at the 22nd annual congress of the International Neuropsychoanalysis Society held in Tel Aviv, Israel, in July 2023 (Biran 2024). A much shorter version was published as society proceedings in Neuropsychoanalysis (Flores Mosri et al. 2022).

This research was conducted to analyze the Oedipus complex of Eben’s in Eugene O’Neil’s play entitled Desire Under the Elms. To analyze it, the writers use the psychological approach, especially Freud’s psychoanalysis theory. The writers got the main source of the data from the play, while the supporting data, the writers got from literary books, journals of English Literature, and the internet. Data were gathered then they were examined using the descriptive-analytic techniques. The focus of the study was divided into three discussions, namely the factors behind the reasons why Eben had the Oedipus complex, what made him have a rivalry with his own father, and had a forbidden relationship with his stepmother, Abbie. The forbidden relationship between Eben and Abbie is the manifestation of Eben’s Oedipus complex and his way to break his father’s deep heart as his revenge for his mother’s death. The study found out that Eben’s Oedipus complex was influenced more by Eben’s id than his ego and superego.

One way to conceptualize human life is to describe it as a process through which the biological body is progressively transformed into a psychological one through its mentalization and symbolization. This process occurs through the relational field, which begins with caregiver-infant proto-conversations and develops through adolescence into the ongoing complex interpersonal relational network we call society and culture. The essence and the problems of adolescents are intricately tied to the social and cultural contexts in which they experience life. Therefore, adolescence cannot be understood if all the levels that it expresses (biological, psychological cultural/social) are not taken into consideration. We identify three psycho-historical phases through which adolescence has changed in the past century: (1) Oedipal; (2) Narcissistic; and (3) Post-narcissistic. In this last phase due to the psychological and historical failure of the narcissistic ideals, the ideal is mingling with the real in a wholly new way. This process has overturned Erikson's paradigm: identity, opposed and defined by a dichotomic otherness, must be transformed into a fluid integration of similarities and differences negotiated and developed through empirical interpersonal intersubjective experiences. This, in our perspective, is a possible key to understand the rapid change in the nature of consciousness, selfhood, and gendering in today's western world, together with some important psychopathological disorders which describe the new creative challenges of today's adolescents. [ABSTRACT FROM AUTHOR]