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Journal articles on the topic 'Dreams in literature'
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1
Revzina, O. G. "Dream and Fiction." Critique and Semiotics 39, no. 1 (2021): 176–92. http://dx.doi.org/10.25205/2307-1737-2021-1-176-192.
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Dream and fiction are treated through a prism of creativity and creative capacity. The attempt is made to compare Freud’s method of dream’s analysis and different meth-ods of fiction analysis. The following topics are discussed: possible worlds of dreams and of fiction; correlations between literary meaning and depth meaning; between dreamer and teller in fiction; psychic processes in dreams and their correlates in literary fiction; expressive means of dreams and means in fiction; suggestive processes and language creativity.
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Lucas, Aude. "Searching for Meaning: Inaccurate Interpretations and Deceitful Predictions in Dream Narratives of the Qing." International Journal of Divination and Prognostication 3, no. 2 (August 2, 2022): 171–203. http://dx.doi.org/10.1163/25899201-12340026.
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Abstract This paper explores cases of inaccurate interpretations or deceitful dream predictions in early and mid-Qing xiaoshuo and biji – Chinese leisure literature of short stories and anecdotes. While most dream narratives from this body of literature drew on the oneiromantic tradition and featured dream omens that get realized, some anecdotes playfully recounted tales of misunderstood dreams or deceptive oneiric forecasts. Such cases reveal a disillusioned stance of Qing authors toward the classical discourse on oneiromancy and a playful use of the usual rhetoric of how dreams were supposed to convey the truth. Through them, one may perceive an intention of Qing authors to reassess the conventional discourse on dreams and find a new way of writing about dreams with other concerns than divination. This paper reminds how the signifiers of a dream may mean different things to each dreamer or each person that interprets a dream, revealing how dream omens and interpretations are subject to individual understanding. This article is divided into two main parts. The first part is devoted to wrong interpretations of dreams, either because the following events are happier than what the person interpreting the dream expected, or because the realization of the omens turns out more disappointing than predicted. The second part deals with dream predictions that are evidently deceptive. These dishonest forecasts may be granted to dreamers by manipulative beings, or more surprisingly, by forces that are harder to understand. In the latter case, those who are tricked by what seems to be fate itself are left at a loss, looking in vain for the meaning of their dreams.
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Çörekçi, Semra. "The Dream Diary of an Ottoman Governor: Kulakzade Mahmud Pasha's Düşnama." International Journal of Middle East Studies 53, no. 2 (May 2021): 331–35. http://dx.doi.org/10.1017/s0020743821000398.
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“Muslims were not the first in the Near East to interpret dreams. This type of divination had a long history, and Muslims were not ignorant of that history.” The interest of early Arab Islamic cultures in dreams can be proved by the vast literature on dreams and their interpretation as well as dream accounts written in diverse historical texts. The Ottoman Empire was no different in that it also shared this culture of dream interpretation and narration. Unlike past scholarship that ignored the significance of dreams, the number of studies addressing the subject has increased in the recent decades, thanks to the growing tendency of scholars to see dreams as potential sources for cultural history. However, as Peter Burke has stated, scholars and historians in particular must bear in mind the fact that “they do not have access to the dream itself but at best to a written record, modified by the preconscious or conscious mind in the course of recollection and writing.” Historians must be aware of the fact that dream accounts might be recorded by dreamers who recounted how they wanted to remember them. The “reality” of the dream, in a sense, may be distorted. However, dream accounts, distorted or not, can provide a ground for historical analysis because they may reveal the most intimate sentiments, aspirations, and anxieties of the dreamer. Such self-narratives can provide the historian with information necessary to map the mindset of a historical personage, because “such ‘secondary elaboration’ probably reveals the character and problems of the dreamer as clearly as the dream itself does.” This paper focuses on a sampling of dreams related in an 18th-century Ottoman self-narrative to provide insight into the life and mind of an Ottoman governor. I will try to demonstrate how the author of the narrative made meaning of those dreams and revealed his aspirations.
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Chatterjee, Arup K. "Sherlock Holmes and the Adventure of Lucid Dreaming: The Place of Oneirogenesis in the Science of Deduction." Preternature: Critical and Historical Studies on the Preternatural 12, no. 1 (March 1, 2023): 55–83. http://dx.doi.org/10.5325/preternature.12.1.0055.
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ABSTRACT This article examines a much-underrated aspect in the Holmesian canon: dreams and the potential for dream-rehearsals by virtue of the brain’s “dream drugstore” faculty. Frequently described as “dreamy-eyed” or the “dreamer” of Baker Street, Holmes possesses powers of visiting scenes of crime “in spirit,” exhibiting powers of oneirogenesis. This unorthodox criminological strategy marks him as a critic of Western rationality, placing him in a genealogy dating back to Thomas De Quincey (who recorded vivid hallucinogenic dreams) and The Moonstone’s character Ezra Jennings (practically the first sleuth in Victorian English literature). In the Holmesian canon, (lucid) dreaming plays a subliminal role, which calls to question what this repressed unorthodoxy in Holmesian investigations implies for the detective’s preeminent science of deduction. Representations and adaptations that do not account for Holmesian oneirogenesis, are incomplete projections of the, ultimately and absolutely, human and oneirically harnessed faculties of the Victorian detective.
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Redfield, James. "Dreams From Homer to Plato." Archiv für Religionsgeschichte 15, no. 1 (March 2014): 5–16. http://dx.doi.org/10.1515/arege-2013-0002.
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Abstract In archaic and classical literature dreams often appear as independent entities that enter human consciousness as messengers or omens. In Homer a god can come in a dream-always in disguise-or can send a dream. Dreams are insubstantial, like the psychai; a psyche like a god may come in a dream. If a dream bears a message (which may be a lie) it declares itself a messenger; ominous dreams simply arrive and require interpretation-which may be erroneous. Insubstantial and deceptive, dreams occupy a territory between reality and unreality. The resultant ambiguities are explored at length in Odyssey 19, where a truthful, self-interpreting dream is told and rejected by the teller, who nevertheless proceeds to act as if she believed it. Later literature shows us specific rituals for dealing with dreams, and tells of their origin as children of Night or Chthôn. Sometimes exogenic dreams are contrasted with endogenic dreams, which may arise from organic states. Finally in Plato’s Republic we have an account of certain dreams as irruptions into consciousness of hidden aspects of the psyche.
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Alvstad, Erik. "Oneirocritics and Midrash. On reading dreams and the Scripture." Nordisk Judaistik/Scandinavian Jewish Studies 24, no. 1-2 (September 1, 2003): 123–48. http://dx.doi.org/10.30752/nj.69603.
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In the context of ancient theories of dreams and their interpretation, the rabbinic literature offers particularly interesting loci. Even though the view on the nature of dreams is far from unambiguous, the rabbinic tradition of oneirocritics, i.e. the discourse on how dreams are interpreted, stands out as highly original. As has been shown in earlier research, oneirocritics resembles scriptural interpretation, midrash, to which it has lent some of its exegetical rules. This article will primarily investigate the interpreter’s role in the rabbinic practice of dream interpretation, as reflected in a few rabbinic stories from the two Talmuds and from midrashim. It is shown that these narrative examples have some common themes. They all demonstrate the poly-semy of the dream-text, and how the person who puts an interpretation on it constructs the dream’s significance. Most of the stories also emphasize that the outcome of the dream is postponed until triggered by its interpretation. Thus the dreams are, in a sense, pictured as prophetic – but it is rather the interpreter that constitutes the prophetic instance, not the dream itself. This analysis is followed by a concluding discussion on the analogical relation between the Scripture and the dream-text, and the interpretative practices of midrash and oneirocritics.
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Ivanauskaitė-Šeibutienė, Vita. "Folkloric Language of the Dream: Oneiric Narratives in the Social Communication." Tautosakos darbai 48 (December 10, 2014): 53–70. http://dx.doi.org/10.51554/td.2014.29096.
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In culture research, just like in psychology, there is a tendency of defining dreams as specific language, characterized by its unique structure and meaning. Thus, distinction between absolutely individual language of the dream, which is, according to the cultural scholar Yuri Lotman, unsuited to communication, and the language of the dream narrative, which turns private oneiric experience into a public social performance, directly connected to tradition and social communication, acquires particular relevance.Here, several relevant aspects of the dream narratives as elements of the traditional communication are examined in greater detail. While studying the dream narratives recorded in the course of approximately a decade in various parts of Lithuania, it was noted that narrators belonging to the elder generation quite frequently refer to delivering a message gained in the dream (i. e., when the dreamer believes to have dreamt of something significant) to a person that has been dreamt of or is closely related to the deceased appearing in the dream (in order to warn or inform the person in question of something, or in order to encourage them to take certain action). The article is focused on the ways that such communication of the dream message affects the behavior of the community members and their relationships. Another group of the dream narratives analyzed in the article consists of stories about the deceased applying for help in the dreams. Here, narratives involving the deceased unexpectedly turning up in the dreams of strangers (not the family members or relatives) and asking for something, are considered. Like the whole paradigm of oneiric narratives associated with the requests of the deceased in general, these narratives support the essential notion shaped by tradition and religious practices: namely, that requests from the deceased are never accidental (the deceased only apply for help when it is necessary) and must be granted immediately. It seems that in such atmosphere of full-scale caring about the deceased sighted in dreams, the opposition of one’s own vs. strange is totally abolished.The dream narratives as elements of traditional communication correspond to the general view supported by many researchers maintaining that folklore is a communication phenomenon par excellence, provided it is viewed not just as a jumble of separate pieces, but rather as a continuous flow of tradition, as ways and processes of supporting the communal ties and mutual understanding, of sharing values and living accordingly.
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Kemp, Hendrika Vande. "Psycho-Spiritual Dreams in the Nineteenth Century, Part I: Dreams of Death." Journal of Psychology and Theology 22, no. 2 (June 1994): 97–108. http://dx.doi.org/10.1177/009164719402200203.
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This historical examination focuses on dreams at a time when these manifestations of sleeping consciousness first drew the interest of the new psychologists in addition to that of philosophers, clergy, and laity. The data is the dream literature from 1860 to 1910, reflected primarily in popular magazines. The author summarizes the dream articles in religious magazines and by the clergy, followed by a description of parapsychological dreams and religious themes in dreams. Finally, a discussion of dreams of death and the various ways that death is symbolized and personified is presented. References are provided for selected literature of the twentieth century.
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Kemp, Hendrika Vande. "Psycho-Spiritual Dreams in the Nineteenth Century, Part II: Metaphysics and Immortality." Journal of Psychology and Theology 22, no. 2 (June 1994): 109–19. http://dx.doi.org/10.1177/009164719402200204.
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The author focuses on metaphysical issues as explored in the nineteenth century periodical dream literature. The relationship between dreams of death and myths of immorality is examined first, followed by illustrations of the use of death dreams in the expositions of both realist and idealist philosophies. Specific philosophies buttressed by these dream phenomena (as argued by the nineteenth century authors) are (a) the wandering soul, (b) spiritualism and Swedenborgianism (with the subcategories of dreams and fiction and fantastic dreams, (c) Naturphilosophie, (d) atomist theory, (e) ancestral memories, (f) naive realism, and (g) idealism. Further integration of dream phenomena in Christian psychotherapies and theology is recommended.
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Bachorski, Hans-Jürgen. "Dreams that have Never been Dreamt at all: Interpreting Dreams in Medieval Literature." History Workshop Journal 49, no. 1 (2000): 95–127. http://dx.doi.org/10.1093/hwj/2000.49.95.
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Vasudev, Shaunda. "Book Review: Dreams: Understanding Biology, Psychology, and Culture." Reference & User Services Quarterly 59, no. 2 (March 4, 2020): 138. http://dx.doi.org/10.5860/rusq.59.2.7287.
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Dreams: Understanding Biology, Psychology, and Culture is a two-volume reference work that aims to educate readers about sleep and dream research. According to the editors, the work covers “evolutionary perspectives on sleep and dreaming to the most current research into the neuroscience, as well as current psychological theory, therapeutic application, and the artistic and cultural treatment of dreams” (xii). Intended for students and researchers interested in current understandings of dreams and how we study them, this is a valuable addition to the literature, as most dream reference guides focus primarily on artistic and cultural responses to dreams.
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Juncker, Sheldon. "Dreaming with AI." Poligrafi 28, no. 109/110 (December 20, 2023): 159–94. http://dx.doi.org/10.35469/poligrafi.2023.418.
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Our goal is to highlight the capabilities of modern, generative AI systems using the widely used and accessible ChatGPT text completion models from OpenAI, focusing on how they can be used for the analysis of dreams and dream journals. We start with a brief overview of the nature of dreams, methods of dream interpretation, and the importance of the human-dream relationship. We explore the ways that technology, specifically AI, fits into this space and examine the ways in which AI can be used to help us understand our dreams. We progress from simple dream interpretations, to interpretations according to different schools of thought, to interpreting symbols within individual dreams, and finally to analyzing patterns in individual dream journals. We conclude with a discussion of the ethical concerns surrounding AI and dreams, providing insights from past technological revolutions and how they have both helped and hindered the human endeavor. We finally outline what we believe to be a practical, realistic, and hopeful vision of how we see this field progressing based on the experiments and methodologies that were explored in this paper.
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Mento, Carmela, Maria Catena Silvestri, Amelia Rizzo, Clara Lombardo, Hadipour Lakmesani Abed, Ferdinando Testa, Kelly Bulkeley, and Toshio Kawai. "Dreams, Sleep Quality, and Collective Trauma." Poligrafi 28, no. 109/110 (December 20, 2023): 105–25. http://dx.doi.org/10.35469/poligrafi.2023.402.
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The aim of the current study was to explore the impact of the COVID-19 outbreak on the dreams of a group of Italian participants. A total of 403 individuals were recruited online through a cross-sectional survey on Moodle. The qualitative content of their dreams was analysed using the Dream Interview (TKYDQ), a tool created by Bulkeley. In addition, the Pittsburgh Sleep Quality Index (PSQI) was used to assess the quantitative aspects of dreams. From the results of our study, three macro-categories of content in the participants' dreams were identified: 1) dreams with phobic content; 2) dreams with a persecutory theme and 3) “old normal” dreams. Moreover, some sleep-related difficulties such as problems falling asleep and mild clinical sleep disorders were identified in the sample. The prolonged quarantine and the lifestyle adopted during the pandemic have intensely influenced our dream activities, and it seems that COVID-19 has already entered our collective unconscious in a symbolic way and through the processing of images and scenes related to the epidemic. The study, therefore, aims to explore how catastrophic events affect mental health, specifically sleep quality and dream content.
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Pelling, Christopher. "Tragical Dreamer: Some Dreams in the Roman Historians." Greece and Rome 44, no. 2 (October 1997): 197–213. http://dx.doi.org/10.1093/gr/44.2.197.
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There are many ways of classifying dreams. This paper is concerned with only one, perhapsthe most fundamental: one which also – we are told – captures the most important difference between modern and ancient dream-interpretation. Ancient audiences were primed to expect dreams to be prophetic, to come from outside and give knowledge, however ambiguously, of the future, or at least of the otherwise unknowable present. This sort of dream is hard to distinguish from the ‘night-time vision’, and indeed it is sometimes hard with dreams in ancient literature to tell whether the recipient is asleep or not. For moderns, especially but not only Freudians, dreams come from within, and are interesting for what they tell us about the current psychology of the dreamer: for Freudians, the aspects of the repressed unconscious which fight to the surface; for most or all of us, the way in which dreams re-sort our daytime preoccupations, hopes, and fears. This distinction between ancient and modern was set out and elaborated a few years ago by Simon Price; it was also drawn by Freud himself. At the risk of oversimplification, we could say the first approach assimilates dreams to divination, the second to fantasy - with all the illumination that, as we increasingly realize, fantasy affords into the everyday world, as it juggles the normal patterns of waking reality at the same time as challenging them by their difference.
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Britton, Warren, and Jessica Strong. "INVESTIGATING DREAMING IN COGNITIVELY DIVERSE OLDER ADULTS." Innovation in Aging 7, Supplement_1 (December 1, 2023): 1071. http://dx.doi.org/10.1093/geroni/igad104.3441.
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Abstract Dreaming changes across the lifespan. While our understanding of how dreaming relates to aging and well-being has developed with respect to early and middle phases of the lifespan, the dreams of older adults remain under-studied. Reviews of the literature suggest decreases in dream recall and the emotionality of dream content that often precede age-related changes in sleep architecture, with few changes in dreaming occurring between ages 45-75, after which dream recall declines steeply. However, these findings are based on relatively few studies. This point is underscored when considering the effects of secondary aging on dreaming, where virtually no literature exists on the dreams of older adults experiencing mild cognitive impairment. Studying the dreams of older adults experiencing cognitive impairment may seem trivial when compared to other processes implicated in secondary aging, but recent studies examining the relationship between frequency of negative dream content and the increased risk of onset and acceleration of cognitive decline beg a closer examination of how dreaming contributes to a broader understanding of health and functioning across the lifespan. The scoping review of sleep, dreams, well-being and cognition across the lifespan, and the subsequent proposed study design seeks to employ the Hall and Van de Castle Coding System of content analysis to contribute to the literature on the dream frequency and content of cognitively typical older adults while also exploring the feasibility and methodological considerations of studying the dream content of older adults with mild cognitive impairment.
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Semenov, A. N. "Axiology of dreams in Ob-Ugric literature." Literature at School, no. 4, 2020 (2020): 33–42. http://dx.doi.org/10.31862/0130-3414-2020-4-33-42.
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The article analyzes the peculiarity of the Ob-Ugric literature in the axiological aspect. This approach allows us to draw reasonable conclusions about the peculiarities of the worldview of the Northern peoples. It is possible to achieve this result by an appeal to the analysis of both – a single artistic work and a corpus of feature texts. The purpose of the article is to identify the uniqueness of the comprehension of the world by the peoples of Khanty and Mansi, their attitude to the values of the surrounding world, those, reflected in works of fiction. The essence of the article focuses on analyzing the existence of dreams in literature of the Ob-Ugric peoples in its axiological aspect, on showing the diversity of the presence and manifestations of dreams in the artistic consciousness of the peoples of Khanty and Mansi, on clarifying the question about the role of dream in their beliefs about past, present and future, about the meaning of life. The author of the article refers to the semantic analysis potential, seeking to identify the nature and role of such a sign as a dream in a specific artistic text. The reference to the texts of the Ob-Ugric literature, which can be defined as representative, shows that the dream is present in the artistic consciousness of the Northern peoples in a variety of manifestations: from mythological representations and heroes to everyday, related to the needs of real life, affairs and aspirations, and this is characteristic of both – the epic and the lyric texts. The conducted study suggests the conclusions that the dream as one of the manifestations of the individual and collective worldviews of the Khanty and Mansi peoples is evidence of their trust in metaphor, a propensity to metaphorical thinking, which, in its turn, is an indicator of the significant potential and richness of the aesthetic and artistic consciousness of these peoples.
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Lipina, M. A. "Poetics of literary dream in Sigizmund Krzhizhanovsky’s novel “Sideline”." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 43 (2021): 132–43. http://dx.doi.org/10.17223/18137083/74/10.
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The paper is dedicated to studying the oneiric text of S. Krzhizhanovsky’s novel “Sideline.” The topicality of the research is due to modern literary criticism interest in examining various aspects of artistic hypnology of Russian writers, as well as studying the works of “returned” authors, including S. Krzhizhanovsky. The realization specifics of the structural model of the literary dream in question can be presented as the following scheme: unconscious falling asleep – dream-journey – awakening by falling down. Different variants of artistic implementation of the main metaphors connected with dreaming are analyzed: “dream-life” in the image of briefcase-cushion and the image of “million-brained” dream of equality and brotherhood; “dream-death” in the image of the leader of a dream world, with the prevalence of thanatological vocabulary in the description of the city of dreams. The ways of imitating the space of real dreaming in the oneiric text of the novel are studied: awakening by falling, sudden muteness of characters, sudden change of location, etc. Also, the specifics of using the plot device of an unannounced dream is considered contributing to the illusion of “reality” of everything that happens to the character in the city of dreams. An attempt is made to consider the oneirotop of the novel in terms of classification by genre and function, plot and composition, images and esthetics and characters, as well as artistic functions of dreams in the literature (plot function, psychological function, idea, and symbolic function). The oneiric text of Krzhizhanosky’s novel “Sideline” is viewed as an artistic realization of the author’s original idea of the subconscious, dreamy origin of a communist utopia.
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Hunt, Harry T. "Dreams as literature/science of dreams: An essay." Dreaming 1, no. 3 (September 1991): 235–42. http://dx.doi.org/10.1037/h0094333.
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Pigman, G. W. "The Dark Forest of Authors: Freud and Nineteenth-Century Dream Theory." Psychoanalysis and History 4, no. 2 (July 2002): 141–65. http://dx.doi.org/10.3366/pah.2002.4.2.141.
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After arguing that Freud's conception of what constitutes a dream theory and his sense of what it means for a dream to be meaningful are crucial for assessing the originality of his work, this essay focuses on his review of the literature in chapter one of The Interpretation of Dreams. Chapter one makes Freud's own theory appear more revolutionary than it actually is. Freud exaggerates the dominance and neglects the complexity of physiological theories of dreams; he also underemphasizes the tradition of the dream as revelation. Freud requires that a theory of the dream identify an essential characteristic of the dream and explain other features in relation to it; his wish-fulfilment theory does just that. But Freud was not, as he claimed, the only scientist or physician of his day to believe that dreams are interpretable and meaningful.
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Vollmer, Laura J. "Toward a Historiography of Dreams." Poligrafi 28, no. 109/110 (December 20, 2023): 83–104. http://dx.doi.org/10.35469/poligrafi.2023.414.
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The historiography of dreams has yet to emerge as a distinct field, and key changes in dream research are worthy of consideration to reflect on tacit knowledge in academia. Gesturing toward such a historiography, the historical construction of the “dream” is examined from a discursive perspective via localization in the internal/external and subjective/objective, communicative and social imagined spaces of dreams, as well as the theoretical paradigms of essentialism and contextualism. Premodern to post-postmodern epistemes are considered as shaping forces in these discourses, involving power and authority in determining what counts as legitimate or significant knowledge. The discussion concludes with reflections on the current state of dream research from a post-postmodern perspective, suggesting the ontological multiplicity of the “dream.”
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Wichlinski, Lawrence J. "The pharmacology of threatening dreams." Behavioral and Brain Sciences 23, no. 6 (December 2000): 1016–17. http://dx.doi.org/10.1017/s0140525x00934022.
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The pharmacological literature on negative dream experiences is reviewed with respect to Revonsuo's threat rehearsal theory of dreaming. Moderate support for the theory is found, although much more work is needed. Significant questions that remain include the precise role of acetylcholine in the generation of negative dream experiences and dissociations between the pharmacology of waking fear and anxiety and threatening dreams.[Revonsuo]
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Cookson, Kelly. "Dreams and Death: An Exploration of the Literature." OMEGA - Journal of Death and Dying 21, no. 4 (December 1990): 259–81. http://dx.doi.org/10.2190/8lj8-6gn1-yt22-b8d4.
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The literature on dreams and death is reviewed along three lines of interest: dreams as they relate to fear of death, dreams as they relate to bereavement, and dreams as they relate to dying. It is suggested that dreams can broaden our understanding of the human response to death and provide therapeutic tools when that response becomes complicated. Theoretical implications and possible areas of future research are also discussed.
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Bien, Peter, Vassilis Vassilikos, and Mary Kitroëff. "...And Dreams Are Dreams." World Literature Today 70, no. 4 (1996): 1004. http://dx.doi.org/10.2307/40152486.
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Koet, Bart J., and Enrique A. Eguiarte. "La conversión de Jerónimo y de Agustín a la Escritura, a través del pórtico de los sueños (ep. 22 y conf. 3 y 8)." Augustinus 58, no. 228 (2013): 89–118. http://dx.doi.org/10.5840/augustinus201358228/2294.
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The article makes a comparison between the dream narrative of Jerome in his letter 22 and Augustine’s in conf. 3, 19 and conf. 8, 29, to stress that probably both dreams happened the same year, and that both dreams helped Jerome and Augustine in their way to convert from the love to pagan literature, to the full acceptance of the Holy Scriptures as Word of God.
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Hong, Associate Professor Liang, and Liang Shan. "A Path to Understanding Dreams: Observations on Ancient Chinese Dream Culture and Western Dream Theories." Studies in Social Science Research 3, no. 1 (March 2, 2022): p54. http://dx.doi.org/10.22158/sssr.v3n1p54.
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Throughout history, dreams have been researchers’ major focus where their keen interest lies in. Analyzing the three historical development phrases of dream theories, namely Pre-Freudian, Freudian and Post-Freudian phrases, this paper aims to demonstrate the impacts of ancient Chinese dream culture on languages, characters, medicine, psychology, literature, politics, and economy. Classical modern dream theories proposed by Sigmund Freud, Ivan Pavlov, and other researchers are collected and analyzed to help people have a better understanding of dreams and their meanings. Furthermore, the paper fully and systematically interprets the dream-related culture and scientifically classifies dream theories and technologies to reinvigorate the dream research field in China and advocates to boost global cultural prosperity and development through cultural exchanges, mutual learning and peaceful coexistence among countries.
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Wellisch, David K., and Marie Cohen. "In the midnight hour: Cancer and nightmares. A review of theories and interventions in psycho-oncology." Palliative and Supportive Care 9, no. 2 (May 4, 2011): 191–200. http://dx.doi.org/10.1017/s147895151100006x.
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AbstractObjectives:The purposes of this study were: (1) to explore cancer patients' complaints of poor sleep, which often involve a combination of somatic symptoms and nightmares; and (2) to understand these sleep disturbances in the light of modern dream theories and intervention modalities.Method: The literature search originated with several major articles (Revonsuo, 2000; Krakow & Zadra, 2006; Hobson, 2009) which then opened up the search through their references. We also used the database PubMed, and employed the following key words: cancer, nightmares/dreams, sleep disturbances, and dream theory. The literature search covered the interval between 1900 (Freud, 1900) and 2009. Our criteria for selecting studies included the most recent major review articles on the neuroscience of sleep and dreams; articles reviewing sleep disturbances in cancer patients and relevant treatments; and articles reviewing interventions for traumatic dreams. Approximately 30 articles were deemed worthy of inclusion.Results:Thirty article/books/chapters met the criteria for relevance related to key theories and clinical interventions related to nightmares and traumatic dreams of cancer patients. Key concepts involve threat simulation theory and imagery rehearsal therapy in regard to theoretical and interventional paradigms significantly generalizable to cancer patients. The dream material included in this article presents patients' attempts to deal with complex threats such as intense dependency/ loss of self-sufficiency, disfigurement, and death. This is especially true with regard to the doctor–patient relationship at all stages of the illness and disease. Imagery rehearsal can facilitate empowerment in light of highly threatening and conflictual cancer-related dreams in which the patient feels helpless and victimized.Significance of results:This review offers a new lens on current dream theories and understanding of sleep disturbance in cancer patients as well as their familes and medical caregivers. Modern theories lead to opportunities for intervention that can both relieve symptoms and improve communication between medical caregivers and patients and families.
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Carroy, Jacqueline. "Dreaming Scientists and Scientific Dreamers: Freud as a Reader of French Dream Literature." Science in Context 19, no. 1 (March 2006): 15–35. http://dx.doi.org/10.1017/s0269889705000748.
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ArgumentThe argument of this paper is to situate The Interpretation of Dreams within an historical context. It is, therefore, impossible to believe Freud entirely when he staged himself in his letters to Fliess as a mere discoverer. In reality Freud also felt he belonged to a learned community of dream specialists, whom I call “dreaming scientists” and “scientific dreamers.” Instead of speaking, as Ellenberger does, in terms of influence, I will be offering as an example a portrait of Freud as a reader of two French authors, Maury, and indirectly, Hervey de Saint-Denys. I will analyze how Freud staged himself as replacing Maury and dreaming sometimes like Hervey de Saint-Denys. My premise in this work is that we must forget Freud, in order to adventure into a learned dream culture peculiar to the nineteenth century. Only afterwards can we come back to Freud and place him in this context as a creative heir.
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Levin, Carole. "Dreaming of Death and the Dead in the Stuart Political World Imaginary." Explorations in Renaissance Culture 47, no. 2 (December 7, 2021): 172–95. http://dx.doi.org/10.1163/23526963-04702003.
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Abstract William Laud played a critical role in the politics and religion in the reign of James I and especially that of his son, Charles I. There was great antagonism toward him by Puritans, and Laud’s close friendship with George Villiers, Duke of Buckingham, made Laud even more controversial, as did his fight with the king’s jester, Archy Armstrong. Dreams were seen as having great significance at time of Laud, and Laud recorded his dreams in his journal. Dreams also played a role in the early Stuart political world. This essay examines how Laud’s enemies used his own dreams against him in the work of William Prynne, once Laud was arrested during the English Civil war. It also looks at how Laud was compared to also despised Thomas, Cardinal Wolsey in a number of political pamphlets that used dreams, such as Archy’s Dream and Canterburie’s Dream. Laud also appeared as a character in a dream of Charles I’s attendant Thomas Herbert the night before the king’s execution, where Laud came to comfort Charles.
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Desmond, John. "Organization of dreams: the dream of organization – dreaming organization." Journal of Organizational Change Management 26, no. 4 (June 28, 2013): 654–69. http://dx.doi.org/10.1108/jocm-04-2013-0050.
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PurposeThe purpose of this paper is to draw from: Freud's Interpretation of Dreams, citing the Dream of Irma's Injection, to illustrate psychic organization and the relation of psychic to social organization; The Dream of the Failed Dinner Party, to illustrate the inter‐individual context of dreaming; and finally The Dream of the Burning Child, to briefly discuss analogous processes to dreams in relation to the ethics of organization.Design/methodology/approachThe paper consists of a critical conceptual review of literature in the fields of psychoanalysis and organization.FindingsA psychoanalytic focus on dreams acknowledges the importance of the organization of the psyche, highlighting the continuing importance of childhood experience and of repressed desire for adult neurotics. The social organization of the psyche illustrates the importance of understanding that different character types produce different phantasies of organization. It is argued that the inter‐individual context is important to understanding the contagious nature of hysterical desire. Finally, given that traumatic dreams unsettle and destabilize our conscious understanding as good, rational, individual subjects, the paper discusses the analogous roles for dreaming, which might be related to organization ethics.Practical implicationsBy highlighting unconscious processes, the psychoanalytic understanding of dreams asks organizational theorists to enquire into material that is withheld from consciousness.Originality/valueThis paper contributes to the understanding of dreams in relation to the organization of the psyche; the relation of psychic organization to social organization; and the inter‐individual context.
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Harris, W. V. "Roman Opinions about the Truthfulness of Dreams." Journal of Roman Studies 93 (November 2003): 18–34. http://dx.doi.org/10.2307/3184637.
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Let us start by considering a remarkable text. At the very beginning of the second half of his account of the reign of Nero, Tacitus tells at some length a tale about the emperor and a dream (Ann. 16.1-3): one Caesellius Bassus, ‘origine Poenus, mente turbida’, dreamt that there was a cavern full of treasure on his estates. He was so confident about the dream that (without identifying the cavern) he sailed from Africa to Rome, where he convinced the emperor; Nero accordingly expected new revenue and spent still more extravagantly. Later, before the disappointed and desperate Caesellius committed suicide, ‘posita vaecordia’, he expressed surprise, claiming that his dreams had never before been false (‘non falsa antea somnia sua … admirans’). An alternative version said that he did not commit suicide but merely had his property confiscated. Tacitus is in any case most disapproving, and tells the story at unusual length with the obvious intention of suggesting that Nero was as insane as Caesellius.
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Sumarsono, Irwan, Rindrah Kartiningsih, Suprihatien Suprihatien, Nise Samudra Sasanti, Raden Roro Dyah Woroharsi Parnaningroem, Urip Zaenal Fanani, Chatarini Septi Ngudi Lestari, Perwi Darmajanti, Yovinza Bethvine Sopaheluwakan, and Lalu Jaswadi Putera. "Failure in Gaining the American Dream in Sam Shepard’s Curse of the Starving Class." World Journal of English Language 13, no. 7 (August 16, 2023): 327. http://dx.doi.org/10.5430/wjel.v13n7p327.
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This study highlights the importance of understanding the complexities of the American Dream, and the challenges that can arise in pursuing it, both on personal and societal levels. This study sought to investigate the failure of an American family in achieving their American dreams; how they attempted to achieve their dreams, what caused them to fail, and what the consequences were for their family. Based on library research, the authors used a descriptive qualitative method. The study used Marx’s theory of class struggle to analyze how the characters’ dreams are influenced and limited by their social class. The study also used the concept of the American Dream, which has three components: a richer, better, and fuller life. The primary data were derived from the script of Sam Shepard's play, Curse of the Starving Class. The supporting data came from English literature journals, English literary theories, e-books, and other internet sources. The data was classified, analyzed, and then presented in a report. According to the study that the writers conducted, all the characters in the play had their dreams, but none of them were realized. This study sheds light on the complex nature of the American Dream. This study reveals the obstacles and challenges that can stand in the way of success, as well as the consequences of such failure. The study finds two factors that make the characters fail to achieve their dreams, namely the internal and external factors. The internal factors consist of the broken family structure, financial problems or poverty, negative escapism, failure in self-reflection, and unrealistic dreams, while the external factors come from a lack of opportunities, societal pressure, and predatory business practices.
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Pierce, Peter. "What Dreams May Come: David Malouf's Dream Stuff." World Literature Today 74, no. 4 (2000): 750. http://dx.doi.org/10.2307/40156079.
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Chiasson, Dan. "Satellite, and: Dreams, and: Dreams (2)." Sewanee Review 127, no. 2 (2019): 323–28. http://dx.doi.org/10.1353/sew.2019.0028.
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Frost, Chadwick, Taya Middleton, and Erin Wamsley. "0066 Reactivating Remote Emotional Memory Before Sleep Impacts Dream Affect, but Not Dream Content." SLEEP 47, Supplement_1 (April 20, 2024): A30. http://dx.doi.org/10.1093/sleep/zsae067.0066.
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Abstract Introduction Completing a learning task just before sleep often induces task-related dreams. This is thought to reflect the consolidation of recently formed memories in the sleeping brain. However, this literature has focused almost exclusively on how recent experiences newly introduced before sleep are incorporated into dreams. It is unknown whether and how remote memories may also be reactivated during sleep and incorporated into dreaming. Methods We aimed to experimentally trigger participants to dream about a remote emotional episodic memory. Just before a nap, participants (N = 34) completed the Autobiographical Emotional Memory Task (AEMT). In this task, participants were asked to recall and write about “the one situation that has made you the most angry you have been in your life”. In a control condition (within-subjects), participants instead wrote about designing a new college course. During the subsequent nap, participants were awoken up to four times to report their dream experiences. Following the nap, participants rated the extent to which they felt each dream was related to the earlier writing task, and rated the emotional valence of each dream. Results The AEMT elicited negative mood (pre-nap PANAS-negative score in AEMT vs. control condition: t(33)= 6.20, p< 0.0001). Although participants rated some dreams as related to the pre-sleep writing task in both conditions, dreams were not significantly more related following the AEMT, as compared to the control condition (Wald test: χ2(1)=2.67, p=0.10). However, dream emotion was significantly more negative following the AEMT, relative to the control condition (Wald test: χ2(1)=5.15, p=0.02). This effect was strongest for the first dream reported. Conclusion Recalling a personal memory had no greater influence on dream content than writing about a neutral, memory-nrelated topic. At the same time, recalling a remote, emotional memory before sleep did affect the emotional valence of dreams. These data echo observations dating back to the 1960s suggesting that while transparent representations of presleep experience in dreams are rare, emotional stimuli do reliably influence dream affect. This might reflect emotional memory consolidation, or be a more general influence of pre-sleep mood on subsequent emotion during sleep. Support (if any)
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Gutman Mušič, Maja. "Last Sanctum of Archetypes." Poligrafi 28, no. 109/110 (December 20, 2023): 221–39. http://dx.doi.org/10.35469/poligrafi.2023.411.
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Despite numerous attempts to integrate dream research into a vast array of scientific disciplines, there appears to be no consensus on why and how we dream. This millennia-old universal human phenomenon appears to be too elusive to be thoroughly understood by a single scientific discipline and too complex and data-rich to be studied only theoretically. However, another dimension to dreams and dreaming could promise an integrative approach: the culture-historical component that merges with recent advances in Artificial Intelligence. This paper briefly examines conceptual understandings of dreams before the dawn of modern science – specifically, the Native American, Mesopotamian, ancient Greek, and Hippocratic principles of dream practices and knowledge – in an attempt to understand the contemporary dream research field better and to outline future avenues for a data-driven approach while remaining grounded in its epistemological foundation.
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Junaid, Mahreen. "Oneiric Cinema Creating a Collective Dream." European Journal of Social Science Education and Research 8, no. 3 (October 9, 2021): 133. http://dx.doi.org/10.26417/288iui59w.
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Dreams have been a source of inspiration for humans throughout the history. They vary from the ordinary to surreal. They are a universal phenomenon that links the entire humanity. They are visual and spatial experience, but very personalized. Throughout history, many artists and researchers have tried to portray dreams through various mediums such as arts and literature. But the question who success full they were in portray of nocturnal fantasies? This paper aims to present challenges that are inevitable in various mediums for the portray of dreams. It explains how cinema is one such medium that can generate a common dream that is relatable and re-interpretable. This study is to guide researchers in the field of arts and spatial design to help them pick their medium for portraying of dreams to get the most suitable come. It suggests how the cinema screen works as the psychological prosthesis of our dream screen and that the development of film technology has allowed us to view films that very faithfully mimic night fantasies. Thus, the experience of watching films in the cinema is an approximation of our own dreaming experience.
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Miller, Patricia Cox. "‘A Dubious Twilight’: Reflections on Dreams in Patristic Literature." Church History 55, no. 2 (June 1986): 153–64. http://dx.doi.org/10.2307/3167417.
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As Wendy O'Flaherty has argued persuasively in her recent book, Dreams, Illusion, and Other Realities, it is possible to falsify the hypothesis that one is dreaming—by waking up; but it is not possible to verify that one is awake by falling asleep. The thought that one cannot verify the fact that one is awake but only only falsify the fact that one is asleep (by waking up) delivers something of a jolt to Western “common sense,” which typically takes for granted the distinctness of such categories as “real” and “unreal,”“conscious” and “unconscious,”“dream” and “waking life.” Yet, as O'Flaherty points out, we know that we cannot see ourselves seeing an illusion, just as we cannot verify the “reality” of ourselves in the moment when we are engaged in testing our reality.
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Boter, Gerard, and Jaap-Jan Flinterman. "Are Petitionary Dreams Non-predictive? Observations on Artemidorus' Oneirocritica 1.6 and 4.2." Mnemosyne 60, no. 4 (2007): 589–607. http://dx.doi.org/10.1163/156852507x169609.
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AbstractIn two passages of the Oneirocritica, Artemidorus discusses the practice of asking the gods for a dream containing a prediction or an advice. The prevailing opinion among scholars is that Artemidorus rejects this type of dreams categorically. In this article it is argued that, on the contrary, Artemidorus does accept the validity of petitionary dreams, provided that some rules are taken into account. Further, a couple of proposals for improvement of the text are made for a pivotal passage on petitionary dreams, namely 246.15-8 Pack.
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Haselswerdt, Ella. "THE SEMIOTICS OF THE SOUL IN ANCIENT MEDICAL DREAM INTERPRETATION: PERCEPTION AND THE POETICS OF DREAM PRODUCTION IN HIPPOCRATES’ ON REGIMEN." Ramus 48, no. 01 (June 2019): 1–21. http://dx.doi.org/10.1017/rmu.2019.8.
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In the medical practice of Asclepian dream incubation, dreams offered a conduit through which the divine power of the healing god could be visited upon an ailing suppliant. This practice was enough of a part of everyday life in fifth-century Athens that it achieved the dubious honor of an extended parody in Aristophanes’ Plutus. An extensive inscriptional record suggests that it continued to flourish for many centuries. But there was another type of dream employed in ancient Greek and Roman medical practice, with a much scanter trail of evidence. These dreams had endogenous, physiological origins and provided information about the internal disposition of the body not by divine intervention, but by some manner of inward perception on the part of the patient. With the rising interest in observational methodology in the fith century, opsis, and ideally autopsy, became the basis on which scientific knowledge was produced and elaborated. Taboos against physically opening the human body, in life as well as in death, prevented physicians from directly observing their patients’ interiors. The visions of dreams, then, could potentially provide doctors with a uniquely valuable diagnostic tool: genuine access to the observation of a body's internal condition, albeit in a strange, mediated form.
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Jamaluddin, Muhammad. "Psychology of Dream by Ibn Sirin’s Perspective/Psikologi Mimpi Ibnu Sirin." Psikoislamika : Jurnal Psikologi dan Psikologi Islam 17, no. 2 (December 28, 2020): 112–21. http://dx.doi.org/10.18860/psikoislamika.v17i2.10629.
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Dreams are considered as an influence of physical activity and a reflection of the psychiatric symptoms experienced by individuals. Dreams can give positive and negative impact for individuals. This study aims to explain the psychology of dreams from Ibn Sirin's perspective. A qualitative method by literature study approach, specifically the dream psychology in the perspective of Ibn Sirin was employed in this study. The results showed that this dream came not only from the subconscious dimension, but also came from a further and transcendental dimension (such as dreams experienced by prophets or sholeh people by all interpretations). As stated by Ibn Sirin, dreams can serve as a means to evoke pent-up feelings that cannot be expressed in conscious time and are the symbolic representations of spiritual life derived from transcendental dimensions.Keywords: Psychology; Dreams; Ibn SirinMimpi dianggap sebagai pengaruh dari aktivitas fisik dan cerminan dari gejala kejiwaan yang dialami oleh individu. Mimpi dapat memberikan dampak yang positif maupun negatif terhadap individu. Tujuan penelitian ini yakni untuk menjelaskan psikologi mimpi dari perspektif Ibnu Sirin. Penelitian ini menggunakan kualitatif dengan pendekatan studi literatur, psikologi mimpi dalam perspektif ibnu sirin. Hasil penelitian menunjukkan jika mimpi ini tidak hanya berasal dari dimensi bawah sadar saja, namun juga bersumber dari dimensi yang lebih jauh dan bersifat transendental (seperti mimpi yang dialami oleh nabi atau orang sholeh dengan segala penafsirannya). Menurut Ibnu Sirin, mimpi dapat berfungsi sebagai sarana untuk memunculkan perasaan yang terpendam yang tidak dapat diungkapkan pada waktu sadar serta merupakan representasi simbolis dari kehidupan spiritual yang bersumber dari dimensi transendental.Kata Kunci: Psikologi; Mimpi; Ibnu Sirin
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KAYAOKAY, İlyas. "İbni Sîrîn’den Tercüme Edilen Bir Rüya Tabîr-Nâmesi." Journal of Social Research and Behavioral Sciences 9, no. 19 (September 16, 2023): 489–516. http://dx.doi.org/10.52096/jsrbs.9.19.37.
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The works on the interpretation of dreams in our literature are known as “tabîr-namah” and most of them are translations from some Arabic works. In particular, the work Ta’bîrü’r-rüyâ by Ibn Sîrîn (d. 729) of Basra is the most widely translated into Turkish. These texts, most of which are written in prose in a language that even today's people can easily understand, briefly explain the meaning of dreams, what to do to reverse the dream, and whether the dream is good or bad for the future in a style free of literary intentions. There are hundreds of such works in manuscript libraries. A tabîr-namah, which is not mentioned in the literature, is the subject of this article. The work in question, whose translator is unknown, is a brief tabîr-namah apparently translated from Ibn Sîrîn. It is estimated to have been written in the 15th-16th centuries, towards the end of the Old Anatolian Turkish period. In the tabîr-namah, the phrase “if ... sees” is used to describe around 300 dreams with various possibilities. In our study, this tabîr-namah, which is recorded between leaves 1b-5b of a 27-variety mecmua registered in Süleymaniye Library, Hacı Mahmud Efendi Collection, 06241-001, has been introduced, analyzed and transferred from Arabic letters to Latin alphabet and presented to the use of researchers. Keywords: Ibn Sîrîn, dream, interpretation, translation, Old Anatolian Turkish
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Quick, Laura. "Dream Accounts in the Hebrew Bible and Ancient Jewish Literature." Currents in Biblical Research 17, no. 1 (October 2018): 8–32. http://dx.doi.org/10.1177/1476993x17743116.
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The study of dreams and their interpretation in the literary remains from antiquity have become increasingly popular access points to the phenomenological study of religious experience in the ancient world, as well as of the literary forms in which this experience was couched. This article considers the phenomenon of dreaming in the Hebrew Bible and ancient Jewish literature. I consider treatments of these dream accounts, noting the development in the methodological means by which this material has been approached, moving from source criticism, to tradition history, and finally to form-critical methods. Ultimately, I will argue that form criticism in particular enables scholars to discern shifts and developments across diachronic perspectives. Study of dream accounts is thus illuminating not only for the understanding of dream phenomena, but also for the development of apocalyptic and the method and means of early Jewish biblical interpretation.
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Patton, Thomas. "Phantasmagorical Buddhism: Dreams and Imagination in the Creation of Burmese Sacred Space." Religions 9, no. 12 (December 13, 2018): 414. http://dx.doi.org/10.3390/rel9120414.
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Despite the growing research done on sacred spaces in Buddhist Myanmar, no attention has yet been given to the role dreams play in the selection and development of such spaces. This article will address this lacuna by exploring how dreams are regarded by 20th–21st centuries Buddhists in Myanmar, as evidenced in autobiographies, ethnographic work, and popular literature in relation to the creation and evolution of sacred places. Although there are many kinds of sacred sites in Myanmar, this article will look specifically at Buddhist stupas, commonly referred to in Burmese as, pagoda or zedi. These pagodas, found in nearly every part of Buddhist Myanmar, are also those structures most prevalent in Buddhist dream accounts and often take on phantasmagorical qualities when those same Buddhists attempt to recreate the pagodas of their dreams.
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Boris Dernbach, Katherine. "Roger Ivar Lohmann, ed. Dream Travelers: Sleep Experiences and Culture in the Western Pacific. New York: Palgrave Macmillan, 2003. 246 pp." Comparative Studies in Society and History 46, no. 3 (July 2004): 647–49. http://dx.doi.org/10.1017/s0010417504220291.
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Dream Travelers is a collection of essays focusing on Western Pacific societies that weaves together new theoretical insights and richly detailed ethnographic analyses on dreams as travels. The result is a fascinating and impressively coherent volume. Recognizing that dreams in most societies are considered to represent actual travels of the human soul across temporal, spatial, and spiritual planes, the contributors take as their starting point questions about the social/political, cosmological/religious, and personal/psychological consequences of this assumption in eleven societies scattered across Melanesia, Aboriginal Australia, and Indonesia. Lohmann's introduction provides an informative historical overview of the social science literature on dreams, and then confronts methodological and epistemological problems that have long-stymied those whose interests in dreams are more cultural than psychoanalytical. These problems stem from the widely accepted notion that dreams are more problematic than other kinds of experiences because they are personal/private/internal and can only be made social/public through narrative. Dreams, so it goes, can only be known in a limited, biased, and filtered way. But, as Kracke reminds us in his Afterword, the inability to directly share experience or verify their content is not a unique feature of dreams, but extends to all sorts of social and cultural phenomena. More importantly for the volume's authors, these assumptions a bias in anthropological thinking about dreams as mere (often bizarre) imaginings of the individual, rather than as actual travel experiences that are fundamentally important to social, political, and religious life.
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Heffer, Byron. "Dreams of Modernity: Psychoanalysis, Literature, Cinema." Textual Practice 30, no. 1 (November 12, 2015): 189–93. http://dx.doi.org/10.1080/0950236x.2015.1112652.
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Reimer, Kathryn Meyer. "Multiethnic Literature: Holding Fast to Dreams." Language Arts 69, no. 1 (January 1, 1992): 14–21. http://dx.doi.org/10.58680/la199224757.
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Mamidi, Prasad, and Kshama Gupta. "Vipareeta Avipareeta Swapna Nidarshaneeyam chapter of Sushruta Sutra Sthana - an explorative study." Hospice & Palliative Medicine International Journal 6, no. 1 (May 15, 2023): 18–27. http://dx.doi.org/10.15406/hpmij.2023.06.00212.
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Vipareeta Avipareeta Swapna Nidarshaneeyam (VASN) is the 29th chapter of Sutra Sthana of Sushruta Samhita. This chapter has 81 verses that deal with various Shakunas (omens), Doota (caregiver) and Swapna (dreams). The aim of the present work is to provide a comprehensive and critical analysis of the contents of VASN chapter with the help of contemporary prognostic and dream literature. Characteristic features of a caregiver and their influence on patient’s clinical outcome, various omens (both good and bad) and dreams (both auspicious and inauspicious) and their positive or negative prognostic consequences are documented in the VASN chapter. Shakunas of the VASN chapter denote the belief systems that were prevalent in ancient India and the prognostic significance needs to be evaluated further. Interpretation of dreams that are documented in VASN chapter seems to be congruent with the findings of contemporary dream research. Interdisciplinary studies among Ayurveda, Jyotishya Shastra (medical astrology) and modern prognostic science are required to authenticate the good and bad omens and their association with the positive or negative clinical outcomes.
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Lucas, Aude. "Dreams as Life and Life as Dreams in Seventeenth and Eighteenth-Century xiaoshuo Narratives." T’oung Pao 107, no. 5-6 (December 9, 2021): 688–716. http://dx.doi.org/10.1163/15685322-10705005.
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Abstract In the depiction and analysis of various transtextual sources and rewritings, this article discusses narratives of Chinese late imperial xiaoshuo that dealt with dreams perceived as equally important if not more valuable than waking life itself. The discourse of these dream stories aimed at underlining the significance of the value granted to dreams, and consequently how this perspective on dreams could affect one’s stance towards life itself. With an emphasis on the eighteenth century, examples comprise narratives from lesser-known collections, such as Xieduo 諧鐸 by Shen Qifeng (1740?–?), but the author also highlights earlier texts—Daoist classics, chuanqi 傳奇 of the Tang, and chuanqi of the Ming—which served as sources for these late imperial tales. Although the theme of life-long dreams is found across the centuries and literary genres, this article points to its various treatments, that differed according to time periods and authors’ personal concerns. It highlights a shift in “life-long dream” stories of the late imperial period towards a concern for private matters, depicted in a detached and/or light-hearted tone.
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Williams, Joshua L., Carlota Cruces Serrano, Nancy G. McCarley, and Jonathan E. Roberts. "Freudian Dream Theory, Celebrity Admiration, and Intuitive Thought." Studies in Social Science & Humanities 2, no. 3 (March 2023): 1–9. http://dx.doi.org/10.56397/sssh.2023.03.01.
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We sought to replicate and extend previous work to examine the relationship between individuals’ belief in four common dream perspectives, including the Freudian, celebrity admiration, and rational and experiential abilities. We administered a short dream theories questionnaire, the Celebrity Attitude Scale (CAS), and the Rational-Experiential Inventory (REI-40) to 122 university students. Key results indicate strong support for the Freudian perspective on dreams with individuals who support that perspective tending to operate more experientially rather than rationally. We did not discover strong relationships between the CAS and the dreams theories questionnaire nor the REI-40. Results are discussed in terms of how the current results fit in the recent empirical literature and how they forge new pathways for future research in the area of belief in pseudoscientific perspectives and parasocial relationships.
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Kunes, Karen von, Arnošt Lustig, Iris Urwin-Levit, Vera Borkovec, and Paul Wilson. "Indecent Dreams." World Literature Today 63, no. 2 (1989): 331. http://dx.doi.org/10.2307/40144945.
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