In contemporary psychoanalytic thought, Freud's concept of the Oedipus complex is inclined to overshadow the interpretation of the myths surrounding Oedipus. The authors counter this situation by reversing it, utilizing the Oedipus myths to interpret the Oedipus complex. In so doing they expose it as a sheer cover story. They unmask the Oedipus complex, revealing it to be a drama staged not by Oedipus but by Jocasta, the mother, and Laius, the father. For neither Sophocles' drama nor the Oedipus myths give any indication that Oedipus is enamoured of Jocasta and born with the intention of killing his father Laius. What the myths do mention are Jocaste's passion for Oedipus whom she loves more than his father and Laius' desire to eliminate Oedipus as his rival from birth. Freud neglected these aspects of the Oedipal myths. In uncovering them the authors come to the conclusion that Oedipus did not have an Oedipus complex.

A Story of Her Own reviews and evaluates existing psychoanalytic theories about the 'female oedipal complex,' from early theories by Freud to contemporary writings from many theoretical frameworks. Important aspects of the female triangular complex are examined in detail: entry into the triangular phase; dynamics and conflicts of the phase, such as separation from mother, sexuality, competition, and typical defenses; guilt and superego; and the role of the female body. Specific treatment issues related to these experiences are addressed, including gender-related transferences and countertransferences.

If the logic of the Oedipus myth were subjected to rigorous and thoroughgoing analysis with the tools of anthropology, comparative mythology, and narratology, might it invalidate the approach to the 'Oedipus complex' that Freud derived from his psychoanalytic experience? This book answers 'yes', arguing that instead of the Oedipus complex explaining the myth, the Oedipus myth explains the complex. The author argues that the Oedipus myth is an historical anomaly, a myth of failed royal investiture or of avoided masculine initiation. Does this mean that we must return to the wisdom of tradition and strike out twenty-five centuries of Oedipal history? The author knows very well that such a solution would be fantasy, and he concludes by speculating on how his analysis might contribute to a vision that has eluded Freudian psychoanalysis: how to surpass the Oedipus complex, with all the ethical consequences this would entail.

Classicist Lowell Edmunds and folklorist Alan Dundes both note that “the Oedipus tale is not likely to ever fade from view in Western civilization, [as] the tale continues to pack a critical family drama into a timeless form.” Looking beyond the story related in Sophocles’ drama—the ancient Theban myth of the son who unknowingly kills his father and marries his mother—Oedipus: A Folklore Casebook examines variations of the tale from Africa and South America to Eastern Europe and the Pacific. Taking sociological, psychological, anthropological, and structuralist perspectives, the nineteen essays reveal the complexities and multiple meanings of this centuries-old tale. In addition to the well-known interpretations of the Oedipus myth by Sigmund Freud and James Frazer, this casebook includes insightful selections by an international group of scholars. Essays on a Serbian Oedipus legend by Friedrich Krauss and on a Gypsy version by Mirella Karpati, for example, stress the psychological stages of atonement after the Oedipus figure learns the truth about his actions. Anthropologist Melford E. Spiro investigates the myth’s appearance in Burma and the significance of the mother’s identification with the dragon (the sphinx figure). Vladimir Propp’s essay, translated into English for the first time, and Lowell Edmunds’s theoretical review discuss the relation of the Oedipus story to the larger study of folklore. The result is a comprehensive and fascinating casebook for students of folklore, classical mythology, anthropology, and sociology.

In this stimulating and wide-ranging 1979 study, André Green demonstrates the relevance of psychoanalysis to literary criticism.

Sigmund Freud's interpretation of the Oedipus myth - that subconsciously, every man wants to kill his father in order to obtain his mother's undivided attention - is widely known. Arguing that the pervasiveness of Freud's ideas has unduly influenced scholars studying the works of Modernist writers, Bradley W. Buchanan re-examines the Oedipal narratives of authors such as D.H. Lawrence, T.S. Eliot, W.B. Yeats, Virginia Woolf, and James Joyce in order to explore their conflicted attitudes towards the humanism that underpins Freud's views. In the alternatives to the Freudian version of Oedipus offered by twentieth-century authors, Buchanan finds a complex examination of the limits of human understanding. Following the analyses of philosophers such as G.W.F. Hegel and Frederick Nietzsche and anticipating critiques by writers such as Jacques Derrida and Gilles Deleuze, British Modernists saw Oedipus as representative of the embattled humanist project. Closing with the concept of posthumanism as explored by authors such as Zadie Smith, Oedipus Against Freud demonstrates the lasting significance of the Oedipus story.

Adventures, calamities, and conquests abound in stirring tales about Pandora's box, King Midas and his golden touch, the dreaded Cyclops, Narcissus and Echo, and many other familiar figures.