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In the "positive" form of the [[Oedipus complex (complexe ]], the [[desire]]d'Oedipe) parent is the parent of the opposite sex to the [[subject]], and the parent of the same sex is the rival.

The Oedipus complex was defined by Freud as an unconscious set of loving and hostile desires which the subject experiences in relation to its parents; the subject desires one parent, and thus enters into rivalry with the other parent. In the 'positive' form of [[Lacan]] first addresses the [[Oedipus complex, the desired parent is the parent of the opposite sex to the subject, and the parent of the same sex is the rival. The Oedipus complex emerges ]] in his 1938 article on the third year of life and then declines in the fifth year[[family complexes|family]], when the child renounces sexual desire for its parents and identifies with the rival. Freud argued where he argues that all psychopathological structures could be traced to a malfunction in the Oedipus complex, which was thus dubbed 'the nuclear complex of the neuroses'. Although it is the term does not appear in Freud's writings until 1910, traces of its origins can be found much earlier in his work, last and by 1910 it was already showing signs most important of the central importance that it was to acquire in all psychoanalytic theory thereafterthree "family complexes. "

Lacan first addresses Though he always follows [[Freud]] in regarding the [[Oedipus complex]] as the central complex in his 1938 article on the family[[unconscious]], where he argues now begins to differ from [[Freud]] on a number of important points.  The most important of these is that it in [[Lacan]]'s view, the [[subject]] always desires the [[mother]], and the [[father]] is always the last and most important rival, irrespective of whether the three [[subject]] is [[male]] or [[female]].  Consequently, in [[Lacan]]'family complexes' (see COMPLEX). At this point his s account of the [[male]] [[subject]] experiences the [[Oedipus complex does not differ from Freud's, his only originality being ]] in a radically asymmetrical way to emphasise its historical and cultural relativity, taking his cue from the anthropological studies by Malinowski and others (Lacan, 1938: 66)[[female]] [[subject]].

It is in the 1950s that Lacan begins to develop his own distinctive conception of the The [[Oedipus complex. Though he always follows Freud in regarding the Oedipus complex as the central complex in the unconscious]] is, he now begins to differ from Freud on a number of important points. The most important of these is that in for [[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 . . Consequentlyparadigmatic triangular [[structure]], in Lacan'which contrasts with all [[dual relation]]s account the male subject experiences the Oedipus complex in a radically asymmetrical way to the female subject (though see SEXUAL DIFFERENCEthe final paragraph below).

The Oedipus complex is, for Lacan, the paradigmatic triangular structure, which contrasts with all dual relations (though see the final paragraph below). The key function in the Oedipus complex is thus that first time of the FATHER, the third term which transforms the dual relation between mother and child into a triadic structure. The [[Oedipus' complex ]] is thus nothing less than the passage from characterised by the [[imaginary order to the symbolic order, 'the conquest ]] [[triangle]] of the symbolic relation as such' (S3[[mother]], 199). 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[[child]] and [[phallus]].

However, whether this [[triangle]] is regarded as [[preoedipal]] or as a moment in the [[Oedipus complex]] itself, the main point is the same: namely, that prior to the invention of the [[father]] there is never a purely [[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, 240-1).  [[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> -------------- In the first time of the [[Oedipus complex]], then, the [[child]] realises that both he and the [[mother]] are marked by a [[lack]].  The [[mother]] is marked by [[lack]], since she is seen to be incomplete; otherwise, she would not [[desire]].  The [[subject]] is also marked by a [[lack]], since he does not completely [[satisfy]] the [[mother]]'s [[desire]].  The [[lack]]ing element in both cases 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]].

OEDIPUS COMPLEX In The Seminar, Book V, Lacan analyses this passage from This emergence of the imaginary to [[real]] of the symbolic by identifying three 'times' [[drive]] introduces a discordant note of [[anxiety]] into the Oedipus complex, the sequence being one of logical rather than chronological priority (Lacan, 1957previously seductive [[imaginary]] [[triangle]].<ref>{{S4}} p.225-8: seminar of 22 January 1958). 6</ref>

The first time This sense of the Oedipus complex is characterised by the imaginary triangle of mother, child inadequacy and phallus. In the previous seminar of 1956-7, Lacan calls this the preoedipal triangle (see PREOEDIPAL PHASE). However, whether this triangle is regarded as preoedipal or as a moment impotence in the Oedipus complex itself, the main point is the same: namely, that prior to the invention face of the father there is never a purely dual relation between the mother and the child but always a third term, the phallus, an imaginary object which the mother desires beyond the child himself (S4, 240-1). Lacan hints omnipotent maternal [[desire]] 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 (Lacan, 1957-8: seminar of 22 January 1958)cannot be placated gives rise to [[anxiety]].

In the first The second 'time ' of the [[Oedipus complex, then, the child realises that both he and the mother are marked by a lack. The mother is marked by lack, since she is seen to be incomplete; otherwise, she would not desire. The subject ]] is also marked characterised by a lack, since he does not completely satisfy the mother's desire. The lacking element in both cases is the imaginary PHALLUS. The mother desires the phallus she lacks, and (in conformity with Hegel's theory of DESIRE) the subject seeks to become the object interven­tion of her desire; he seeks to be the phallus for the mother and fill out her lack. 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 drives 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 (S4, 225-6). The child is now confronted with the realisation 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 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]].

The second 'time' of the Oedipus complex is characterised 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 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.

The third 'time' of the Oedipus complex is marked by the intervention of the real father. By showing that he has the phallus, and neither exchanges it nor gives it (S3, 319), the real father 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 (S4, 208-9, 227). The subject is freed from the impossible and anxiety­provoking task of having to be the phallus by realising 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 (S4, 415)]].

Since the [[symbolic ]] is the realm of the LAW[[law]], and since the [[Oedipus complex ]] is the conquest of the [[symbolic order]], it has a normative and normalising function: 'the . <blockquote>"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></blockquote>  This normative function is to be understood in reference to both clinical structures [[clinic]]al [[structure]]s and the question of [[sexuality ]].   =====The Oedipus complex and 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]].

The Oedipus complex and clinical structures In accordance with Freud's view of the Oedipus complex as the root of all psychopathology, Lacan relates all the clinical structures 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' (S2, 201). 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) .

-------------The In this [[seminar]] (though not for the first time<ref>{{S7}}</ref>) [[Lacan]] compares the [[myth]] of [[Oedipus complex and sexuality It is ]] with the particular way other [[Freud]]ian [[myth]]s (the subject navigates his passage through [[myth]] of the Oedipus complex that determines both his assumption [[father]] of a sexual position the horde in ''[[Totem and Taboo]]'', and his choice the [[myth]] of a sexual object (on the question murder of object choice, see S4, 201Moses<ref>{{F}} 1912-13; 1939a</ref>)and argues that the [[myth]] of ''[[Totem and Taboo]]'' is structurally opposite to the [[myth]] of [[Oedipus]].

In his seminar of 1969-70, Lacan re-examines the Oedipus complex, and analyses the myth of Oedipus as one of Freud's dreams (S17, ch. 8). In this seminar (though not for the first time, see S7) Lacan compares the myth of Oedipus with the other Freudian myths (the myth of the father of the horde in Totem and Taboo, and the myth of the murder of Moses; see Freud, 1912-13 and 1939a) 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 (see S7, 176). [[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 relationship 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 ]] [[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]]).