Some contemporary
psychoanalysts agree with the idea of the Oedipus complex to varying degrees;
Hans Keller proposed it is so "at least in Western societies";
[36] and others consider that
ethnologistsalready have established its temporal and geographic universality.
[37] Nonetheless, few psychoanalysts disagree that the "child then entered an Oedipal phase . . . [which] involved an acute awareness of a complicated
triangle involving mother, father, and child" and that "both positive and negative Oedipal themes are typically observable in
development".
[38]Despite evidence of
parent–child conflict, the evolutionary psychologists
Martin Daly and
Margo Wilson note that it is not for sexual possession of the opposite sex-parent; thus, in
Homicide (1988), they proposed that the Oedipus complex yields few testable predictions, because they found no evidence of the Oedipus complex in people.
[39]
In
No More Silly Love Songs: A Realist's Guide to Romance (2010),
Anouchka Grose says that "a large number of people, these days believe that
Freud's Oedipus complex is defunct . . . 'disproven', or simply found unnecessary, sometime in the last century".
[40] Moreover, from the
post-modernperspective, Grose contends that "the Oedipus complex isn't really like that. It's more a way of explaining how human beings are
socialised . . . learning to deal with
disappointment".
[40] The elementary understanding being that "You have to stop trying to be everything for your primary career, and get on with being something for the rest of the world".
[41] Nonetheless, the open question remains whether or not such a post–
Lacanian interpretation "stretches the Oedipus complex to a point where it almost doesn't look like Freud's any more".
[40]
Parent-child and sibling-sibling incestuous unions are almost universally forbidden.
[42] An explanation for this
incest taboo is that rather than instinctual sexual desire, there is instinctual sexual aversion against these unions (See
Westermarck effect).
Steven Pinker wrote that "The idea that boys want to sleep with their mothers strikes most men as the silliest thing they have ever heard. Obviously, it did not seem so to Freud, who wrote that as a boy he once had an erotic reaction to watching his mother dressing. But Freud had a
wet-nurse, and may not have experienced the early intimacy that would have tipped off his perceptual system that Mrs. Freud was his mother."
In
Esquisse pour une autoanalyse,
Pierre Bourdieuargues that the success of the concept of Oedipus is inseparable from the prestige associated with ancient Greek culture and the relations of domination that are reinforced in the use of this myth. In other words, if Oedipus was Bantu or Baoule, he probably would not have benefited from the coronation of universality. This remark reminds historically and socially situated character of myth founder of psychoanalysis.
[43]
According to
Didier Eribon, the book
Anti-Oedipus by
Gilles Deleuze and
Felix Guattari is "a critique of psychoanalytic normativity and Oedipus (...)" and "(...) a setting oedipinianisme devastating issue of (...) ".
[44] Eribon considers the Oedipus complex of Freudian or Lacanian psychoanalysis is an "implausible ideological construct" which is an "inferiorization process of homosexuality".
[45]
According to Armand Chatard, Freudian representation of the Oedipus complex is little or not supported by empirical data (he relies on Kagan, 1964, Bussey and Bandura, 1999)
[46]