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Journal articles on the topic 'Dream interpretations'
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Schweitzer, Robert. "A Phenomenological Study of Dream Interpretation Among the Xhosa-Speaking People in Rural South Africa." Journal of Phenomenological Psychology 27, no. 1 (1996): 72–96. http://dx.doi.org/10.1163/156916296x00041.
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AbstractPsychologists investigating dreams in non-Western cultures have generally not considered the meanings of dreams within the unique meaning-structure of the person in his or her societal context. The study was concerned with explicating the indigenous system of dream interpretation of the Xhosa-speaking people, as revealed by acknowledged dream experts, and elaborating upon the life-world of the participants. Fifty dreams and their interpretations were collected from participants, who were traditional healers and their clients. A phenomenological methodology was adopted in explicating the data. Themes explicated included : the physiognomy of the dreamer's life-world as revealed by significant dreams, the interpretation of significant dreams as revealed through action, and human bodiliness as revealed in dream interpretations. The participants' approach to dreams is not based upon an explicit theory, but upon an immediate and pathic understanding of the dream phenomenon. The understanding is based upon the interpreter's concrete understanding of the life-world, which includes the possibility of cosmic integration and continuity between personal and trans-personal realms of being.
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Mayer, Andreas. "Conflicting Interpretations of Artemidorus'sOneirocritica: Freud, Theodor Gomperz, F.S. Krauss and the Symbolic Language of Dreams." Psychoanalysis and History 20, no. 1 (April 2018): 89–112. http://dx.doi.org/10.3366/pah.2018.0247.
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In The Interpretation of Dreams, Freud refers several times to Artemidorus’s dream book Oneirocritica dating back to the second century ce as a precursor of his own book. This article explores the meaning of this reference by analysing the interrelations between philological scholarship and emerging psychoanalysis in late nineteenth-century Vienna. Freud's own reading of Artemidorus’s text developed in a critical dialogue with the work of the Austrian philologist Theodor Gomperz and his student Friedrich S. Krauss, who produced the first modern German translation of the Oneirocritica. The symbolic method of the ancient dream books, adapted by Freud in later editions of The Interpretation of Dreams for sexual symbolism, did however also inspire dissenting interpretations within the early psychoanalytic movement. Freud's turn to sexual folklore and ethnography, embodied by Krauss's later studies, played a strategic role in these conflicts over dream interpretation.
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Williams, F. E. "Papuan Dream Interpretations." Mankind 2, no. 2 (February 10, 2009): 29–39. http://dx.doi.org/10.1111/j.1835-9310.1936.tb00927.x.
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Rappold, Adam. "The Stuff of Dream." Archiv für Religionsgeschichte 15, no. 1 (March 2014): 83–96. http://dx.doi.org/10.1515/arege-2013-0007.
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Abstract This paper employs a little-discussed passage from the Life of Aesop, wherein the slave Aesop undercuts the dream-interpretation of his master, to comment on the broader status concerns of dream interpretation in antiquity. Specifically, extending Leslie Kurke’s (2011) framework in Aesopic Conversations, this paper identifies the depiction of Aesop as part of a more widespread ’demotic’ critique of high/elite wisdom culture, arguing that belief in the predictive power of dreams was a hallmark of elite culture. By doing so, it reveals that skepticism about the ability of dreams to predict the future was a trait stereotypically associated with ’low’ or non-elite culture, at least until the first century CE. Ultimately this allows us to defamiliarize our readings of ancient sources and to generate new interpretations, a fact which is tested on Socrates’ dream in Plato’s Phaedo. As a takeaway, this revised discourse about dreams undercuts modern scholarly assumptions about the relative status of believers versus skeptics in Greek religion. Perhaps most importantly though, through its framework for reconstructing and tracing the impact of literary stereotypes, this paper offers an attempt to glimpse true popular culture and a rebuttal to the claim that the ’inner thoughts’ of the non-literate cannot be understood.
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Wright, Scott T., Pei C. Grant, Rachel M. Depner, James P. Donnelly, and Christopher W. Kerr. "Meaning-centered dream work with hospice patients: A pilot study." Palliative and Supportive Care 13, no. 5 (October 15, 2014): 1193–211. http://dx.doi.org/10.1017/s1478951514001072.
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AbstractObjective:Hospice patients often struggle with loss of meaning, while many experience meaningful dreams. The purpose of this study was to conduct a preliminary exploration into the process and therapeutic outcomes of meaning-centered dream work with hospice patients.Method:A meaning-centered variation of the cognitive–experiential model of dream work (Hill, 1996; 2004) was tested with participants. This variation was influenced by the tenets of meaning-centered psychotherapy (Breitbart et al., 2012). A total of 12 dream-work sessions were conducted with 7 hospice patients (5 women), and session transcripts were analyzed using the consensual qualitative research (CQR) method (Hill, 2012). Participants also completed measures of gains from dream interpretation in terms of existential well-being and quality of life.Results:Participants' dreams generally featured familiar settings and living family and friends. Reported images from dreams were usually connected to feelings, relationships, and the concerns of waking life. Participants typically interpreted their dreams as meaning that they needed to change their way of thinking, address legacy concerns, or complete unfinished business. Generally, participants developed and implemented action plans based on these interpretations, despite their physical limitations. Participants described dream-work sessions as meaningful, comforting, and helpful. High scores on a measure of gains from dream interpretation were reported, consistent with qualitative findings. No adverse effects were reported or indicated by assessments.Significance of Results:Our results provided initial support for the feasibility and helpfulness of dream work in this population. Implications for counseling with the dying and directions for future research were also explored.
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Shaughnessy, Edward L. "Of Trees, a Son, and Kingship: Recovering an Ancient Chinese Dream." Journal of Asian Studies 77, no. 3 (August 2018): 593–609. http://dx.doi.org/10.1017/s0021911818000517.
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The first volume of the Tsinghua University Warring States bamboo-strip manuscripts contains a text with passages that match medieval quotations of a text referred to asCheng Wu 程寤orAwakening at Cheng, which in turn is said to be a lost chapter of theYi Zhou Shu 逸周書orLeftover Zhou Documents. The passages concern one of Chinese literature's earliest interpretations of a dream, and were quoted in medieval encyclopedias in their sections on dreams. This article discusses the significance of this discovery both for Chinese textual history and for the interpretation of this particular dream. In particular, it shows that trees seen in the dream predict the Zhou conquest of Shang, and the subsequent Shang acquiescence to Zhou rule. It also notes that this discovery simultaneously confirms the antiquity of this text, but also calls into question the dominant traditional interpretation of the dream.
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Picchi, Taila. "The Dream of General Intellect." Philosophy Today 63, no. 3 (2019): 687–703. http://dx.doi.org/10.5840/philtoday2019114289.
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Within the workerist tradition the concept of general intellect theorised by Marx in the “Fragment on Machines” has framed a socio-political interpretation of Simondon capable of questioning the ongoing process of valorisation and subjectivation of living labour under capitalism. According to Virno (2003), Leonardi (2010) and Pasquinelli (2015), Simondon’s philosophy can provide the theoretical foundation for thinking new forms of political agency and cooperation. Their accounts rely on the concepts of transindividuality, individuation, and mecanology, in order to explore Post-Fordist concepts such as multitude, cognitive capitalism, and algorithmic governmentality. Through my reading of Simondon’s philosophy of technics, I will assess these interpretations and situate the issue of general intellect at the intersection of his notions of “technicity” and “information.” Hence, I aim to integrate workerist and post-workerist interpretations through the concepts of living information incorporated into machinery, and invention-power implied in the concept of technicity. This will eventually lead to the replacement of the Marxist opposition between living and dead labour by a conception of the machine as neither living nor dead.
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Kramer, Milton. "Does dream interpretation have any limits? An evaluation of interpretations of the dream of "Irma's Injection."." Dreaming 10, no. 3 (September 2000): 161–78. http://dx.doi.org/10.1023/a:1009486324024.
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Longa, Víctor M. "That Was Not ‘Lenneberg’s Dream’." Historiographia Linguistica 45, no. 1-2 (June 20, 2018): 179–210. http://dx.doi.org/10.1075/hl.00020.lon.
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Summary Eric Heinz Lenneberg (1921–1975), a neuroscientist and linguist born in Düsseldorf, published his masterpiece Biological Foundations of Language in 1967. This book, now recognized as a classic in the field, inaugurated the scientific study of the biology of language, and has since its publication exerted an enormous influence. However, some interpretations of this work do not accurately capture the author’s biological and linguistic thinking. Here I concentrate on one such interpretation, that of leading generative acquisitionist Kenneth Wexler (1942-), who has formulated what he terms ‘Lenneberg’s dream’, portraying Lenneberg as believing that a trait like language is directly rooted in the genome. The present paper will show that Lenneberg’s view was in fact quite different from that assumed by Wexler. First, while the latter author explicitly adopts the genocentric stance that has characterized generative grammar since its very inception, the former relativized the role of genes and rejected the genome as the direct source of language. Second, Wexler’s position can be shown to be preformationist, assuming the genome to contain a specific program for language; Lenneberg, in contrast, never embraced that position and instead adopted an opposite, epigenesist stance. In sum, Lenneberg dreamt a completely different dream.
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Robertson, Ritchie. "Schopenhauer, Heine, Freud: Dreams and Dream-Theories in Nineteenth-century Germany." Psychoanalysis and History 3, no. 1 (January 2001): 28–38. http://dx.doi.org/10.3366/pah.2001.3.1.28.
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There is a long-standing distinction between trivial and significant (often prophetic) dreams, which Freud annuls. For him, all dreams are meaningful but what they signify is bodily desire. This approach to dreams goes back to the Enlightenment and was developed by Heine, whose importance for Freud's theory of dreams is argued here. The other approach, crediting at least some dreams with the power of revelation, was favoured in various versions, by the Romantics and by Schopenhauer. Despite Freud's scepticism about the truth-content of dreams, he restores their imaginative fascination through his own interpretations, as is demonstrated from the Dream of the Three Fates.
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Ramin, Zohreh, and Monireh Arvin. "Derek Walcott’s Dream on Monkey Mountain: A Multifaceted Phantasmagorical Narrative." Journal of Language Teaching and Research 8, no. 6 (November 1, 2017): 1161. http://dx.doi.org/10.17507/jltr.0806.18.
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When identifying different strands of criticism on Derek Walcott’s play, Dream on Monkey Mountain (1970), one is pleasantly surprised by the scope of theoretical approaches towards his dramatic work. Almost every critical school of literary theory can be found in the writings on Walcott’s play. This diversity in form is paralleled by an even greater variety of content, making it all but impossible to tag Walcott’s drama with a single label. Most critics concur that Dream on Monkey Mountain is a complex play, full of complicated, sometimes, contradictory images and metaphors. Dangling between dreams and reality, Walcott’s play, according to the author of this paper, is a multifaceted narrative. Focusing only on the concept of “dream”, the present article, appreciating and reflecting some of the significant relevant interpretations (all about dreams), tends to add that the identity, thus destiny, of a (colonised) nation is shaped also by their collective unconscious shared in the psychic inheritance of all members of the human family.
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Michael, Michael. "On the validity of Freud’s dream interpretations." Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 39, no. 1 (March 2008): 52–64. http://dx.doi.org/10.1016/j.shpsc.2007.12.014.
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Terangpi, Reena, Urmika Phangchopi, and Robindra Teron. "Ethnobotany of Dreams and Dream Interpretations: A study among the Karbis of India." Ethnobotany Research and Applications 14 (January 24, 2015): 111. http://dx.doi.org/10.17348/era.14.0.111-121.
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Mirmobin, Sara, and Ensieh Shabanirad. "Interpretation of Dreams and Kafka's A Country Doctor: A Psychoanalytic Reading." International Letters of Social and Humanistic Sciences 63 (November 2015): 1–6. http://dx.doi.org/10.18052/www.scipress.com/ilshs.63.1.
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Dreams are so real that one cannot easily distinguish them from reality. We feel disappointed after waking up from a fascinating dream and rejoice to wake up knowing the nightmare is ended. In some literary works the line between fancy and reality is blurred as well, so it provides the opportunity to ponder on them psychologically. The plot of some of the poems, novels, novellas, dramas and short stories is centered on the minds, thoughts, or generally speaking, human psyche. This essay elaborates upon the "nightmarish"-rather than dreamlike-story, Kafka's A Country Doctor, by applying psychological approach. It seeks to discuss the interpretation of some of the incidents of the story according to Freud's "The Interpretations of Dreams". Also, the id, ego and superego, the three parts of Freudian psychic apparatus, as well as their identification with the related characters are discussed.
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Zaheer, Faiza, and Kamal ud Din. "American Dream or Avaratia: Critical Circumspectis of American Dream Through Ages." International Journal of English Linguistics 9, no. 3 (April 6, 2019): 57. http://dx.doi.org/10.5539/ijel.v9n3p57.
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This paper is an attempt to apply Jacques Derrida’s theory of Deconstruction to American Dream and its treatment in the language of Edward Albee’s play American Dream and other American Playwrights. Different deconstructive terms have been applied to understand and analyze the language of Albee’s The American Dream. Deconstructive terms; Différance, Erasure and Aporia have been applied to the language used by Albee to analyze the concept of American dream and its relation to its context of old American Dream as envisaged by the founding fathers and the new American Dream as defined by James Truslow Adams. These deconstructive terms will help readers to understand the themes and language of postmodern and post war American drama in general and those of Albee’s in particular. This, in turn, makes the reader realize that American dream as depicted in modern American Playwrights is materialistic, illogical, futile and bizarre: Albee’s play reflects modern American society and its sensibility. Language of modern is simple yet it communicates multi-faceted interpretations and those interpretations have been explored in the light of all these deconstructive terms. The basic purpose of involving these deconstructive terms in analyzing the language of Albee’s The American Dream and the other major postmodern American plays is not only to understand the mutability and fluidity in the diction but also to expose absurdity and apparent meaninglessness in it.
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Madriaga, Manuel. "Understanding the Symbolic Idea of the American Dream and Its Relationship with the Category of ‘Whiteness’." Sociological Research Online 10, no. 3 (November 2005): 107–19. http://dx.doi.org/10.5153/sro.1123.
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This article examines the impact the category of ‘whiteness’ has on individual interpretations of the American Dream. Via twenty-five life-history interviews, this article presents how US military male Veterans have varying interpretations of the collective idea according to their ethnic and racial background. The evidence presented in this article shows that the idea of the American Dream has racial dimensions or aspects. It suggests that ‘whiteness’ is taken-for-granted in this symbolic idea. For most ethnic minority respondents, this association between American Dream and ‘whiteness’ places them in a position to straddle the boundaries of American-ness and Otherness. This has implications in their everyday lives and sense of belonging. This article highlights a wider question regarding the extent ‘race’ shapes the boundaries of American national identity.
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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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Zakharova, Olga V. "Chekhov’s Short Story Vanka: Plot, Genre, Interpretation." Проблемы исторической поэтики 18, no. 2 (May 2020): 260–70. http://dx.doi.org/10.15393/j9.art.2020.8242.
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<p>In modern literary studies the discussion continues about the revision of the traditional concept of Chekhov’s story <em>Vanka</em> by I. A. Esaulov. The researcher rejects the naive and empirical interpretation that is inherent in most interpretations, and reveals the genre features of a Christmas story. A common place in the works of his followers was the analysis of the poetics of genre, the attributes of a holiday chronotope, the invisible presence of Christ, the role of the story’s hero in the artistic world of the work. In school interpretations of the story, the Christmas miracle is denied on the grounds that it occurs in a child’s dream, but the artistic dream is as real as any other “real” event in the work. In the poetics of the Christmas story, the impossible is possible, the miracle is genuine: grandfather Konstantin Makarych reads a letter from his grandson. Vanka carefully prepared himself for the implementation of his plan. He had found out how to send the letter, prepared the paper, wrote it, and found the nearest mailbox. It worked out well. By sending a letter “to my grandfather’s village”, Vanka did an act that determined his future fate. He was never the same. The miracle, whether it happened in a dream or in reality, transformed the hero.</p>
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Trammell, Matthew. "“DREAMING TRUE”: EMBODIED MEMORY, TRANSUBJECTIVITY, AND NOVELTY IN GEORGE DU MAURIER'SPETER IBBETSON." Victorian Literature and Culture 46, no. 2 (May 16, 2018): 365–79. http://dx.doi.org/10.1017/s1060150318000050.
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InConfessions of an EnglishOpium Eater(1821), Thomas De Quincey famously describes the mind as a palimpsest upon which inscribed memories are never truly lost to the passage of time. These memories, especially of childhood, lurk under the conscious surface of the mind, waiting to be rediscovered during intervals of intensified desultory memory that are made possible for De Quincey by opium-induced dreaming. Opium is utilized during these dreams as a perception-altering technology; memories of childhood are not only recalled while under the influence of the drug, but are revivified in a way that extends beyond the dreamer's normal mental capacity. The formulation of dreaming as a state in which memories buried under the palimpsest of time were retrieved and “relived” was important to a wide array of philosophers, medical doctors, and psychologists over the course of the long nineteenth century, culminating in Freud's seminalThe Interpretation of Dreamsin 1899. Alongside the theorization of ‘dream science’ in psychological and medical contexts, the Victorian literati provided their own contributions in both sensation novels and realist fiction. Reciprocally, as has been discussed in much recent work within Victorian studies, well-known characters and scenes from contemporary literature were often used to illustrate dream theories, neurological conditions, and philosophical conceptions of the self in scholarly journals and medical textbooks. The most fantastical literary treatment of dream space as a wholly separate realm within which the dreaming subject can fully recover and even surpass the sensations associated with earlier memories occurs in George Du Maurier's oft-overlookedPeter Ibbetson(1891). Over the course of the novel, the titular narrator reveals (inconsistently and in sometimes contradictory ways) dream space to be a world in which the habitual reliving of childhood events is an endlessly satisfying, novel, and strangely embodied experience for the protagonist and his lover, while also possessing connections to human evolutionary precursors and the afterlife. InPeter Ibbetson, habit is not the deadening enemy of novelty and experience that is so often portrayed in contemporary interpretations of Victorian literature. Rather, habit qua the mental technology of “dreaming true,” a form of intense, consciously-directed dreaming practiced by the novel's central characters, is paradoxically portrayed as a method by which the freshness of sensation associated with an original event can be endlessly recreated and even surpassed within a dream of that event. Contrary to twenty-first century depictions of dreams as events that help the subject to become habituated to emotional stresses, Du Maurier presents dreaming true as a practice that intensifies rather than inures the dreaming subject's emotional relationship to vivid or traumatic childhood events (Hartmann 2). Inherent in this reading is a radical formulation of the relationship between habit and novelty as understood in the late Victorian novel, revealing the generative power of habit that is disclosed within dream space.
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Ni, Alexandra Jingsi, and Qian Liu. "Interrogations of the “Chinese Dream” campaign from a critical perspective: deconstruction, receptions and critiques." Open Political Science 3, no. 1 (May 8, 2020): 73–83. http://dx.doi.org/10.1515/openps-2020-0007.
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AbstractThe high-profile “Chinese Dream” campaign, which appeared in the public discourse in as early as 2012, has captured worldwide attention. Various interpretations and dissections of this heavily promoted political catchphrase have been proposed by a large number of scholars, political commentators, China specialists and even policy-makers across the globe. Academic publication and popular media coverage regarding the “Chinese Dream” campaign are extensive and numerous.However, despite the sheer amount of literature in existence, a critical deconstruction of the “Chinese Dream” is almost neglected and the crucial strategic functionalities the “Chinese Dream” campaign performs are also downplayed. Therefore, in this article, we intend to provide a series of critical interrogations and in-depth critiques of the “Chinese Dream” campaign from a more critical perspective in order to argue the following points: A) what are the true meanings of the “Chinese Dream” and what are the crucial ingredients deliberately included and excluded in the campaign; B) what are the important strategic functionalities the “Chinese Dream” campaign is designed to perform and what is the supporting understructure upon which the “Chinese Dream” campaign operates and C) what are the uncertainties and challenges facing the eventual realization of the ambitious “Chinese Dream” in the foreseeable future.
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Kassam, Aneesa. "On Becoming an Oromo Anthropologist: Dream, Self and Ritual Three Interpretations." Anthropology of Consciousness 10, no. 2-3 (June 1999): 1–12. http://dx.doi.org/10.1525/ac.1999.10.2-3.1.
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Motta, Anna. "Plato and ‘the Birdhunters’: The Controversial Legacy of an Elusive Swan." Peitho. Examina Antiqua, no. 1(6) (February 9, 2016): 93–112. http://dx.doi.org/10.14746/pea.2015.1.6.
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The aim of this paper is to discuss some features of the doctrines of the agrapha dogmata in Neoplatonism, starting from the reading of an anecdote, presented in the Anonymous Prolegomena to Platonic Philosophy, in which Plato dreams that close to death he becomes a swan which hunters are unable to catch. In fact, the dream is an explanation of the development of the Platonic tradition, and, more precisely, it presents a story of several exegetical disagreements that have survived till the present day. Compared to modern interpretation of the Aristotelic testimony on the “so-called unwritten doctrines”, we can state that the late antique interpretations of them focus and depend on what Plato has left us in his written dialogues, which are the best living images of his oral dialogues. This conclusion is, then, a consequence of a study carried out on Ancient and Neoplatonic texts that leads to the acknowledgement of a Platonic philosophical system as well as to an overview of modern secondary bibliography produced by the esoteric interpretation of Plato and various views of scholars who are against this account.
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Droll, Anna M. "Dreams and Visions as Welcoming Spaces for Interfaith Dialogue." Journal of Pentecostal Theology 28, no. 1 (March 20, 2019): 143–62. http://dx.doi.org/10.1163/17455251-02801010.
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This essay argues for the missiological significance of dreams and visions (D/Vs) as mediators of new, welcoming spaces for engaging the religious other. The discussion suggests a correlation between two important conversations, that of the church envisioning the role of Christianity in the midst of religious plurality, and that of anthropologists and dream researchers who point to D/Vs as valued experiences in religions of the world. In light of the research on the value of dreams and visions in spirituality, how might D/V experiences, narrations, and interpretations provide bridges for interfaith dialogue? Keeping in view the value of D/Vs for spirituality, this paper offers a distinctly Pentecostal perspective with the following thesis: When D/V experiences are assessed for their spiritual value within a pneumatological re-envisioning of missiology and soteriology, the possibility of their significance for fostering welcoming spaces for interfaith dialogue becomes apparent.
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Thambyrajah, Jonathan A. "Mordecai’s dream in Esther—The Greek and Latin versions, character, and the tradition of interpretation." Journal for the Study of the Old Testament 43, no. 3 (March 2019): 479–90. http://dx.doi.org/10.1177/0309089218786088.
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The book presently known as Esther was in antiquity identified as not only the book of Esther but also the book of Mordecai. The primacy of Esther or Mordecai in the book preserved by the Masoretic Text is ambiguous. It is, however, well known that there are additional components to the book of Esther, found in the Greek versions (LXX, Alpha Text) and the Vetus Latina. By examining Mordecai’s dream and its interpretations, found in these additions to Esther, this study concludes that the different versions of the text correspond to different traditions of interpretation of the book of Esther. In particular, these different traditions differ in their perception of whether the story’s protagonist is Esther or Mordecai.
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Hebbrecht, Mark. "Towards a New Model of Dream Interpretation?" Romanian Journal of Psychoanalysis 14, no. 1 (June 1, 2021): 77–90. http://dx.doi.org/10.2478/rjp-2021-0006.
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Abstract The discussion of an analytic session which includes the dream of a patient is followed by some theoretical reflections on contemporary dream interpretation in clinical psychoanalysis. The approach to dreams is increasingly intersubjective and relational. The focus is more on the dream as a curtain of illusion. Contemporary analysts are focused on the unconscious message in the dream about transference-countertransference dynamics, the functioning of the analyst and his way of intervening, the use of the dream as play material, the portrayal of the unconscious intrapsychic and relational situation, countertransference dreams and sequential dreams. The way of working with dreams is much influenced by the work of Bion and his followers.
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Naudé, Marita. "Sustainable development in companies: Theoretical dream or implementable reality?" Corporate Ownership and Control 8, no. 4 (2011): 352–64. http://dx.doi.org/10.22495/cocv8i4c3art4.
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The 21st century company faces a range of multi-faceted and complex challenges as part of the daily functioning. In addition, there are increasing pressure and demands from stakeholders and society towards Sustainable Development (SD). Although SD is not a new concept it is clear that there are numerous interpretations at a both a theoretical and practical level regarding the implementation. The author uses a triple-bottom line approach where the economic, social and environmental dimensions are regarded as equally valuable and these need to be implemented simultaneously. This paper highlights the particular challenges which directors and managers face and describes in detail guidelines to enhance practical and realistic implementation of SD within the reality of a very challenging and continuously changing business context.
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Bordeleau, Anne. "‘The Professor’s Dream’: Cockerell’s Hypnerotomachia Architectura?" Architectural History 52 (2009): 117–45. http://dx.doi.org/10.1017/s0066622x00004160.
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In 1849, after teaching architectural history at the Royal Academy in London for just under a decade, the architect Charles Robert Cockerell (1788-1863) exhibited ‘The Professor’s Dream’, a graphic synopsis of the history of architecture (Fig. 1). Produced in an era dominated by historicism, the drawing operates between the two poles of historical relativism, negotiating the line between accumulation and rationalization. Some nineteenth-century architects, indiscriminately collecting, understood each style to have emerged from the particular conditions of their times, considering them distinct and yet equally valid. Other architects, critically ordering, privileged one style over another, variously justifying themselves on religious, technical, moral or structural imperatives. Cockerell’s ‘Dream’ is ambiguously positioned as a place of showing and a means of knowing, speaking both of an homage to the past and a vision of progress, apparently flattening a thousand years of history but inherently offering the depth of historical experience. David Watkin, Peter Kohane and, more recently, in the context of an exhibition at the Royal Academy, Nick Savage, have interrogated the drawing, the first two paralleling it with Francesco Colonna’s Hypnerotomachia Poliphili (1499), the latter framing it within a tradition of systematic charting of history, and suggesting a possible link to geological charts. While all these interpretations certainly stand, it is essential to recast them within a larger discussion of Cockerell’s understanding of history. Substantiating the different readings of the drawing — against Cockerell’s earlier drawings and surveys, within his architectural theory as expounded in his Royal Academy lectures, and in the larger perspective of the interests he cultivated since the 1820s — this essay brings to the fore the tension between ordering and experiencing, revealing how the architect was interested in the latent interstices between history and time.
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Yarashov, Sharif Jumaevich. "SEMANTIC FEA TIC FEATURES OF THE WORD " TURES OF THE WORD "ABRO" (EYEBROW ABRO" (EYEBROW) IN THE ) IN THE POEMS OF AMIR KHUSRA POEMS OF AMIR KHUSRAV DEHLAVI "TOHFAT-US-SIG' -US-SIG'AR"." Scientific Reports of Bukhara State University 4, no. 5 (October 27, 2020): 221–25. http://dx.doi.org/10.52297/2181-1466/2020/4/5/11.
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Background. This article discusses the level of use of the word "abro" (eyebrow) in the dictionary of ghazals of Amir Khusrav Dehlavi "Tohfat-us-sig'ar" and the range of lexical, semantic, figurative and mystical meanings. Methods. In Persian-Tajik dictionaries and ghazals of the first divan of the poet, the symbols of the term "abro" (eyebrow), a series of epistemological meanings, artistic and lexical interpretation, historical formation and lingopoetic interpretation of lexical interpretations are analyzed as a separate issue. And the new and unconventional meanings of this word in the poet's work have been proved. Results. The results of the analysis of semantic, figurative and mystical meanings of the word “aбрў” ("brow ") in the text of the ghazals of Amir Khusrav Dehlavi "Tohfat-us-sigar" show that the word occurs three times in the ghazals of this divan as a "metaphor of beautiful and unique beauty", and a source of labor and a symbol of anger, wrath, obedience, and adversity." In the other six cases, the distance between the stages of mysticism and non-reality, "anger, rage, cruelty and ruthlessness", "attraction, appeal, captivity and charm", "symbol of beauty and grace", "the wonder of the sage and the amazing state and dream and hope was never used either lexically or in the original sense. Discussions. The word “aбрў” ("brow") is used in the gnosis meaning "to dream and hope, to be passionate and ambitious", as well as in the word “дилим” (my heart) and “қандил риштаси” (thread of the candle) and “қошлар меҳроби” (the altar of eyebrows) is proportional to the content.
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McKenzie, Steven L., and David McLain Carr. "From D to Q: A Study of Early Jewish Interpretations of Solomon's Dream at Gibeon." Journal of Biblical Literature 111, no. 4 (1992): 704. http://dx.doi.org/10.2307/3267447.
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Tan, Christine Abigail. "The Butterfly Dream and Zhuangzi’s Perspectivism: An Exploration of the Differing Interpretations of the Butterfly Dream against the Backdrop of Dao as Pluralistic Monism." Kritike: An Online Journal of Philosophy 10, no. 2 (December 1, 2016): 100–121. http://dx.doi.org/10.25138/10.2.a.8.
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Howe, Leroy T. "Dream Interpretation in Spiritual Guidance." Journal of Pastoral Care 40, no. 3 (September 1986): 262–72. http://dx.doi.org/10.1177/002234098604000309.
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Sketches a distinctively pastoral context for dream interpretation and provides guidelines for doing such work as part of the spiritual guidance project. Reviews a variety of approaches to dream interpretation, suggests ways of beginning the work of pastoral dream interpretation, and emphasizes the importance of the progressive and revelatory quality of dreams.
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Sunčič, Maja. "In Bed with Mother: Sexual Dreams in Artemidorus’ Interpretation of Dreams." Monitor ISH 19, no. 1 (October 9, 2017): 185–207. http://dx.doi.org/10.33700/1580-7118.19.1.185-207(2017).
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The paper examines Artemidorus’ treatise Interpretation of Dreams (Oneirokritika), the only surviving dream book from Greco-Roman antiquity. Being a professional dream interpreter, Artemidorus is our main source for the significance of dreams and for the process of their interpretation in antiquity. In accordance with tradition, the interpretation of dreams is represented as a form of divination and as such as a religious practice, widely accepted and used by the general public, though frowned on by educated critics and philosophers as a fraudulent and unreliable practice. Contrary to other ancient sources, which mainly report on the dreams of the elite, Artemidorus’ book interprets the dreams of ordinary people as well. After a preliminary outline of its characteristics, the paper examines the sexual dreams in Artemidorus’ treatise in the context of ancient dream interpretation, pointing out its differences from Freud’s influential approach to the interpretation of dreams. With Freud’s work, the interpretation of dreams in fact reached the scientific level which Artemidorus had striven for in his treatise. Nevertheless, Freud’s approach and method cannot be applied to the interpretation of Artemidorus’ treatise as a whole or of its chapters on sexual dreams. The differences between Artemidorus’ and Freud’s approaches to the analysis of sexual dreams are clearly perceived in the chapters translated and published below, which analyse sexual relations including incestuous, unlawful and unnatural practices.
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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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Locatelli, Angela. "LITERARY TRANSLATION AS PERFORMANCE. THEORETICAL QUESTIONS AND A LITERARY ANALOGY." Armenian Folia Anglistika 17, no. 1(23) (May 31, 2021): 96–107. http://dx.doi.org/10.46991/afa/2021.17.1.096.
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The aim of this essay is to propose a view of literary translation as “performance”, i.e., as both an art and an activity endowed with specific affinities with those of the actor or the musician. Actors and musicians offer subjective interpretations of the dramatic texts and of the musical scripts that they present on stage and in the concert hall. Likewise, the translator presents her/his interpretation and her/his rendering of a specific text to readers whose mother tongue and culture may either be close or remote from the ones of the original. In other words, a translator of artistic literature is ‘a performer’ and each translation an ‘execution’ i.e., a unique ‘rendering of the script’ (T1), and it is both a recognizable prior text (T1) and yet also a specific variation of it (T2). After some theoretical observations on translation (Part 1 of the essay), my thesis will be developed in connection with an interpretation of the character of Bottom, the weaver-actor in A Midsummer Night’s Dream, because his experience and ‘personality’, seem to bear interesting metaphorical affinities with those of the translator as performer of poetic texts (Part2 of the essay).
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Blass, Rachel B. "Is psychoanalytic dream interpretation possible?" Pragmatics and Cognition 2, no. 1 (January 1, 1994): 71–94. http://dx.doi.org/10.1075/pc.2.1.03bla.
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In this paper I explore the question of whether the dream can be assumed to have any inherent meaning that can become accessible to the awake analyzer of the dream. For this purpose I adopt the basic assumptions underlying the general process of ascription of meaning in psychoanalytic theory and examine whether these assumptions are applicable to dreams. I conclude that because of the possible discontinuity of the self between the wakeful and dreaming states, these assumptions cannot be straightforwardly applied to that context. I go on to show that these problems do not, however, preclude the possibility of dream interpretation. Attunement and awareness to certain kinds of experience that the individual at times may feel in relation to his or her dream provide evidence that meanings inherent to the dream are, in fact, accessible.
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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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Safonov, Dmitriy A. "“Land and liberty” as the age-old dream of the Russian peasantry." Tambov University Review. Series: Humanities, no. 189 (2020): 149–54. http://dx.doi.org/10.20310/1810-0201-2020-25-189-149-154.
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Purpose of the research: we doubt the thesis, traditional for Russian historiography, that the desires and dreams of peasants have historically been enclosed in a capacious formula “land and liberty”. The appeal to peasant demands allows us to conclude that the formula “land and li-berty” was a product of the liberal and revolutionary circles of the 19th and early 20th centuries, for which it was traditionally considered themselves more understanding of peasant needs than the peasants themselves. In fact, the main thing in the desires of the peasants was the acquisition of the possibility of free economic management, and the latter at different times had different interpretations due to the changing conditions of life. The main mistake of those who considered themselves experts in peasant needs was the initial belief that at all times the peasants associated the improvement of their lives exclusively with agricultural labor. As a result, we come to the conclusion that with the expansion of other opportunities during the revolution and civil war, the peasants began to demand the creation of normal living conditions not only in the countryside, which was reflected in the slogans of the insurgents of 1920–1922.
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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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III, John F. Marszalek, and Jane E. Myers. "Dream Interpretation: A Developmental Counseling and Therapy Approach." Journal of Mental Health Counseling 28, no. 1 (December 20, 2005): 18–37. http://dx.doi.org/10.17744/mehc.28.1.3hj9xwyppltm0y2a.
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In counseling sessions, clients often present dreams as material to use in making meaning of their experiences. Mental health counselors may benefit from using Ivey's Developmental Counseling and Therapy (DCT) approach to help clients process dreams, thereby promoting insight and change. A case example demonstrates the use of DCT in dream analysis.
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Brettler, Mark. "From D to Q: A Study of Early Jewish Interpretations of Solomon's Dream at Gibeon. David McLain Carr." Journal of Religion 74, no. 1 (January 1994): 119. http://dx.doi.org/10.1086/489318.
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Baylor, George W., and Daniel Deslauriers. "Dreams as Problem Solving: A Method of Study — Part I: Background and Theory." Imagination, Cognition and Personality 6, no. 2 (October 1986): 105–18. http://dx.doi.org/10.2190/t906-e1n8-r5y9-u7pf.
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Looking first at the nature of dreams as studied in the laboratory during the last thirty years, this article (Part I) considers methods of knowing dreams and what is meant by dream interpretation. Within the context of current research in cognitive science, it is proposed that at least some dreams are generated by a regulatory system seeking to establish organismic balance, and in this sense fulfill a problem-solving function. A five-step method designed to facilitate dream understanding is sketched: it is a programmatic procedure that helps users recover aspects of their own dream formation process and probes the regulatory system by helping users discern the problem(s) a dream may be attacking. In Part II, the method will be illustrated and evaluated through the analysis of one dream in extenso.
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Klein, Michael. "Chopin Dreams: The Mazurka in C# Minor, Op. 30, No. 4." 19th-Century Music 35, no. 3 (2012): 238–60. http://dx.doi.org/10.1525/ncm.2012.35.3.238.
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Abstract This article views Chopin's Mazurka in C# Minor, op. 30, no. 4, as akin to a dream that is open to analysis from a Lacanian perspective. After a discussion of Jacques Lacan's famous orders of subjectivity (the imaginary, the symbolic order, and the Real), the article turns to his idea that a symptom is a message from the Real that demands interpretation. As such, strange moments in Chopin's Mazurka are like symptoms that require multiple interpretations in order to approach their hidden and overlapping meanings. The article proceeds to view Chopin's Mazurka through nineteenth-century notions of Orientalism (alterity), nationalism (nostalgia), coming to life (the automaton), tuberculosis (the boundary of life and death), and the uncanny (fragmentation of the body/mind). But just as Lacan argued that we can never reach a final meaning for a symptom, the article concludes that there can be no transcendental signified for the various symptomatic moments in Chopin's Mazurka. In the end, the Mazurka becomes what Lacan calls a sinthome, a form of subjectivity that is made up of the very symptoms that the subject strives to understand.
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Richter, Isabel. "Dreams in Cultural History: Dream Narratives and the History of Subjectivity." Cultural History 3, no. 2 (October 2014): 126–47. http://dx.doi.org/10.3366/cult.2014.0067.
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The article focuses on dreams as sources for European cultural history by showing how subjectivity can be historicized. Basing its analysis on twenty-one published dream narrations of the late eighteenth and the nineteenth century about death and dying, this article examines which versions of the self become recognizable when one faced death, dying, and the end of life. These dream narrations provide insights into individuals' patterns of interpretation in their ambivalent contexts of norms, wishes, ideals, and fears. The dream narrations focus on various topics: dreams and visions of resurrection, the Last Judgment, and deceased close relatives. And some authors also reflect on the themes of life as a shadow and as a dream. Despite the quite heterogeneous source material, all of these dream narrations involve views of the self, for dreams about the end of life, death, and dying are closely related to writers' quests for identity. It shows how dreams work as catalysts for shaping spaces of the self.
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Wolowitz, Howard, and Timothy Anderson. "Contributions to Psychohistory: XV. Structural Characteristics as an Index of Mental Health in Freud's, His Patients' and Colleagues' Manifest Dreams." Perceptual and Motor Skills 68, no. 3 (June 1989): 811–19. http://dx.doi.org/10.2466/pms.1989.68.3.811.
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Evolution of psychoanalytic dream theory from the topographical-conflict model resulted in the relative ascendance of manifest dream content and structure. Correspondingly, Freud's emphasis on the latent dream, disguised unconscious wish-fulfillment function, was paralleled by the development of an ego problem-solving-conflict function demonstrably observable in subjects' and patients' nocturnal dreams in sleep-lab REM awakenings. This development culminated in clinical, theoretical, and operational adoption of binary opposition as a language of manifest dream structure and a corresponding definition of mental health in terms of personal problem-solving efficacy measured in a narrative as self-defined, self-advocacy-adversary statements of sequences. Process and outcome measures from initial studies of psychoanalytic patients and nonpatients' dreams evidenced concurrent validity. Use of this measure on the three types of dreams reported in Freud's seminal The Interpretation of Dreams yielded results which support the inference that Freud's dreams are significantly more healthy than those of his patients or others (mostly colleagues).
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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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Reilly, David. "Convergence Flaws." Accounting Horizons 25, no. 4 (December 1, 2011): 873–77. http://dx.doi.org/10.2308/acch-50063.
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SYNOPSIS The creation of a truly global set of accounting standards is a long-held dream for many. And the U.S. is inching closer to joining in that effort. Yet before signing on, regulators should consider potential flaws in the underpinnings of such a system. Namely that it will likely prove impossible to consistently enforce such rules across national borders. And even if it was, differing national views of the purpose of financial markets would still lead to varied interpretations of rules. In light of this, a global accounting language is likely to end up with some distinctly different national dialects. If so, the cost and effort associated with a U.S. switch to international standards may not be worth it.
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Kavas, İslam. "Trees, Intestines and William The Conqueror." Belleten 81, no. 292 (December 1, 2017): 767–86. http://dx.doi.org/10.37879/belleten.2017.767.
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Although founding dreams are a worldwide tradition in the chronicles of the Middle Ages, they have not taken attention enough. This article shows that, as a founding dream, the dream of William the Conqueror's mother is fi rstly crated by William of Malmesbury infl uenced by Classics and the dream interpretation tradition coming through Greeks. Later, Wace and Benoit, by preserving its frame, rewrite the dream in a way of which is more understandable to the twelfth century European common man. This article will uncover evidences through dream interpretation sources, mainly Artemidorus, and medieval European cultural fi gures, mainly Tree of Jesse. This is a possible scenario for how the dream of Herleva was created and developed.
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Kuhn, Philip. "‘Artificial Dentures’ Being Discordant Narratives of the Dreams of Irma's Injection." Psychoanalysis and History 2, no. 2 (September 2000): 257–76. http://dx.doi.org/10.3366/pah.2000.2.2.257.
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Freud told Fliess, in June 1900, that he recorded and analysed the dream of Irma's injection on 24 July 1895 and thus the Secret of Dreams was unveiled. The author finds no evidence to substantiate Freud's account for discovering the wish-fulfilment (Wunscherfullung) theory of dreams. New readings of Freud's contemporaneous texts offer radically different narratives from that single teleological Eureka plot subsequently popularized by Jones. New datings for the production of The Interpretation of Dreams invite a re-evaluation of those texts which still constitute the specimen dream of psychoanalysis.
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Avsenak, Vanja. "Name etymology and its symbolic value in Francis Scott Fitzgerald's "The great Gatsby"." Acta Neophilologica 36, no. 1-2 (December 1, 2003): 41–48. http://dx.doi.org/10.4312/an.36.1-2.41-48.
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The aim of my paper is to scrutinize the manifold interpretations of proper names and their possible symbolical value that the reading of F. S. Fitzgerald's classic leaves in the reader. On the whole, the novel's internal structure is rather comprised, which consequently makes the story exact, its plot condensed, but behind this seemingly concise and more or less simple language the author nevertheless manages to embody powerful symbolism that speaks for itself. It is disputable whether Fitzgerald truly aimed to produce such a strong metaphorical emphasis that would most minutely delineate America's social character in the turbulent twenties as projected in the personal stories of the novel's leading protagonists. Within this figurative scope, large as it is, 1 therefore focus only on the significance of proper names and their obvious contribution to the holistic social portrayal. It may be only a minor, but nevertheless one of the most reliable and crucial means of outlining the consequences of the postwar spiritual apathy that overwhelmed the American nation and was in duced by the societal downfall due to the disillusion of the American Dream. How this Dream influenced each individual's and society's destiny remains to be my goal in this article. For the purpose of analysis 1 rely on the 1994 Penguin edition. All direct quotes from now on are to be taken from this source.
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Keller, John W., Gina Brown, Katja Maier, Korinne Steinfurth, Shelly Hall, and Chris Piotrowski. "Use of Dreams in Therapy: A Survey of Clinicians in Private Practice." Psychological Reports 76, no. 3_suppl (June 1995): 1288–90. http://dx.doi.org/10.2466/pr0.1995.76.3c.1288.
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A literature review indicated a dearth of research on how dreams are used in therapeutic settings so a questionnaire was sent to a random sample of 500 members of the Florida Psychological Association to assess (a) the extent of dream use in therapy, (b) theoretical approaches applied to dream interpretation, and (c) basis for experience and expertise in dream work. Of the 500 potential clinicians, 228 returned survey forms for a response rate of 46%. Analysis indicated that 83% of the respondents used dream material at least occasionally in their practice and that Freudian and Gestalt approaches were most often used in dream interpretation. Interestingly, most respondents gained their ‘experience’ in dream work through self-study and continuing education workshops and seminars.