“…I would go further and say that the Oedipus complex appears to be one of the defining features of psychoanalytic thought, given that it scarcely registers as a topic in neighboring disciplines like (nonpsychoanalytic) psychology, (nonpsychoanalytic) psychiatry, sociology, and anthropology but is still widely mentioned throughout our journals. Reasons for the continuing importance of the Oedipus complex are themselves complex, among them (a) the continuing prestige with the field of its founder, Freud, who on the basis of his self-analysis (Breger, 2001; Gay, 1988; Whitebook, 2017) made the Oedipus myth the founding narrative of psychoanalysis, (b) the growing importance of thirdness (Benjamin, 2004; Muller, 1996; Ogden, 1994, 2004) in the psychoanalytic literature, and (c) the growing popularity of Lacanian approaches, which have always emphasized the Oedipal, even if Lacan’s (1966/2006, 1998/2017) formulation, which connects it with the Symbolic order, is very different from Freud’s. It is uncertain what proportion of analysts still hold as a literal truth that children, in the positive Oedipus complex (Freud, 1910, 1957, 1923/1961), have incestuous wishes toward an opposite-sex parent and murderous ones toward a same-sex parent, but I suspect that this proportion has dropped considerably over the years, given (a) the rise of the relational movement, at least in North America, (b) the dramatic changes in psychoanalytic theory of gender differentiation given to us by psychoanalytic feminism (Benjamin, 1988; Chodorow, 1999; Harris, 2005), and (c) the dramatic changes in family structure in the past 120 years, especially the last 50, in places where psychoanalysis is practiced.…”