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Journal articles on the topic 'I have a Dream'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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1

Wood, James M., David Sebba, and George Domino. "Do Creative People Have More Bizarre Dreams? A Reconsideration." Imagination, Cognition and Personality 9, no. 1 (September 1989): 3–16. http://dx.doi.org/10.2190/qren-put3-p6nf-pa5j.

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An attempt was made to replicate earlier studies which have found a relation between waking creativity and dream bizarreness. Two-week dream diaries were collected from 126 undergraduates and the dreams scored for bizarreness using Auld's Primary Process Scale and Kluger's Everydayness Scale. Subjects were also administered four commonly used tests of creativity as well as a test of vocabulary knowledge. Dream bizarreness was found to correlate significantly with scores on some but not all the tests of creativity. However, bizarreness correlated most highly with subjects' level of vocabulary knowledge. Furthermore, partial correlations of creativity test scores with dream bizarreness were not statistically significant when subjects' level of vocabulary knowledge was controlled for. The authors conclude that the connection between waking creativity and dream bizarreness has not been convincingly demonstrated, and that earlier researchers may have found an association between the two because they failed to control for subjects' verbal intelligence and for dream report length. Data is also provided concerning the relation of creativity to dream recall frequency.

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2

Jr., Martin Luther King. ""I Have a Dream"." Journal of Blacks in Higher Education, no. 30 (2000): 121. http://dx.doi.org/10.2307/2679116.

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3

Wertheimer, Mark B. "I have a dream." Angle Orthodontist 90, no. 6 (October 30, 2020): 881–83. http://dx.doi.org/10.2319/0003-3219-90.6.881.

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4

Buffet, Pierre. "I have a dream." World Patent Information 28, no. 3 (September 2006): 199–201. http://dx.doi.org/10.1016/j.wpi.2006.04.005.

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Cossu, Raffaello. "I have a dream." Waste Management 29, no. 5 (May 2009): 1465–66. http://dx.doi.org/10.1016/j.wasman.2009.01.009.

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Fais, Stefano. "“I Have a Dream”." Journal of Circulating Biomarkers 3 (January 2014): 5. http://dx.doi.org/10.5772/58709.

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7

Amat, Philippe. "I have a dream..." Revue d'Orthopédie Dento-Faciale 42, no. 4 (December 2008): 403–4. http://dx.doi.org/10.1051/odf:2008403.

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Labadie, Magali. "« I have a dream… »." Toxicologie Analytique et Clinique 28, no. 1 (March 2016): 4–5. http://dx.doi.org/10.1016/j.toxac.2016.01.004.

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9

Yemini, Miri, Audrey Addi-Raccah, and Keren Katarivas. "I have a dream." Educational Management Administration & Leadership 43, no. 4 (July 7, 2014): 526–40. http://dx.doi.org/10.1177/1741143214523018.

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Amat, Philippe. "I have a dream." Journal of Dentofacial Anomalies and Orthodontics 11, no. 4 (December 2008): 230–31. http://dx.doi.org/10.1051/odfen/2008403.

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Stradling, Bob. "I have a dream." Critical Perspectives on Accounting 16, no. 4 (May 2005): 505–6. http://dx.doi.org/10.1016/j.cpa.2003.10.004.

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Buus-Frank, Madge E. "I HAVE A DREAM." Advances in Neonatal Care 5, no. 1 (February 2005): 1–2. http://dx.doi.org/10.1016/j.adnc.2004.12.009.

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13

Blagrove, Mark. "Dreams have meaning but no function." Behavioral and Brain Sciences 23, no. 6 (December 2000): 910–11. http://dx.doi.org/10.1017/s0140525x00244026.

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Solms shows the cortical basis for why dreams reflect waking concerns and goals, but with deficient volition. I argue the latter relates to Hobson et al.'s process I as well as M. A memory function for REM sleep is possible, but may be irrelevant to dream characteristics, which, contrary to Revonsuo, mirror the range of waking emotions, positive and negative.[Hobson et al.; Nielsen; Solms; Revonsuo; Vertes & Eastman]

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Schredl, Michael. "Sharing Dreams: Sex and other Sociodemographic Variables." Perceptual and Motor Skills 109, no. 1 (August 2009): 235–38. http://dx.doi.org/10.2466/pms.109.1.235-238.

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Dream sharing is a common experience for most people. Factors which might be related to dream sharing in a representative German sample were investigated in the present study. As expected, the frequency of positively toned and neutral dreams and the frequency of negatively toned dreams were related to dream sharing. In addition, an effect of sex was found: women shared their dreams more often than men. Dream sharing differing by social class and education might point to class-specific attitudes toward dreams which have not yet been studied in detail.

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15

Zhang, Xiaochi. "Talking About “Chinese Dream” and “American Dream” From an Intercultural Communication Perspective." International Journal for Innovation Education and Research 2, no. 5 (May 31, 2014): 1–6. http://dx.doi.org/10.31686/ijier.vol2.iss5.178.

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Dream is usually a beautiful or wonderful thing, and often begins from the pursuit of beautiful or wonderful thing and the desire for happiness from poverty or suffering. The Chinese Dream and the American Dream have their own different cultural connotations especially under the influence of their own cultural values. Therefore, the author tries to compare the Chinese Dream with the American Dream from an intercultural perspective, discusses the cultural connotations of the different two dreams and focuses on the comparative analysis on the different intercultural values of the different two dreams, so as to deeply understand the Chinese Dream and American Dream from its history, culture, and its cultural values.

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16

Kroth, Jerry, Jasmin Lamas, Nicholas Pisca, Kristy Bourret, and Miranda Kollath. "Retrospective Dream Components and Musical Preferences." Psychological Reports 103, no. 1 (August 2008): 93–96. http://dx.doi.org/10.2466/pr0.103.1.93-96.

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Retrospective dream components endorsed on the KJP Dream Inventory were correlated with those on the Short Test of Musical Preference for 68 graduate students in counseling psychology (11 men). Among 40 correlations, 6 were significant between preferences for Heavy Metal and Dissociative avoidance dreams (.32), Dreaming that you are dreaming (.40), Dreaming that you have fallen unconscious or asleep (.41), Recurring pleasantness (.31), and Awakening abruptly from a dream (−.31); between preferences for Rap/Hip-Hop and Sexual dreams (.27); and between preferences for Jazz and Recurring pleasantness in dreams (.33). Subjects preferring Classical music reported a higher incidence of Dreams of flying (.33) and rated higher Discontentedness in dreams (−.26). The meaning of these low values awaits research based on personality inventories and full dream reports.

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17

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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18

Harlow, John, and Samuel Roll. "Frequency of Day Residue in Dreams of Young Adults." Perceptual and Motor Skills 74, no. 3 (June 1992): 832–34. http://dx.doi.org/10.2466/pms.1992.74.3.832.

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The percentage of dreams with day residue that could be identified by the dreamer, without free associating to the dream, was observed for a sample of 44 men and 44 women college students. The men identified day residue in 46.6% of their dreams and the women identified day residue in 48.9% of their dreams. The results were discussed in the context of Freud's idea that, while every dream likely has day residue, only some dreams have residue that can be identified without first free associating to the dream.

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19

Clay, Sharon. "Do YOU Have a Dream?" CSA News 58, no. 5 (May 2013): 18. http://dx.doi.org/10.2134/csa2013-58-5-9.

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20

Steiner, Beat. "We Have to Dream Big." Family Medicine 50, no. 6 (June 8, 2018): 483–84. http://dx.doi.org/10.22454/fammed.2018.817173.

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21

Logsdon, Jeanne M., and Audrey J. Murrell. "Beyond “I Have a Dream”." Business & Society 47, no. 4 (August 14, 2008): 411–24. http://dx.doi.org/10.1177/0007650308324205.

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22

Schredl, Michael. "Bad dreams, bedtime anxiety, and trait anxiety in school-aged children." Somnologie 24, no. 4 (September 25, 2020): 267–73. http://dx.doi.org/10.1007/s11818-020-00268-3.

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Abstract Background and objectives Occasional nightmares (distressing dreams that awaking the sleeper) and bad dreams (distressing dreams that do not awaking the sleeper) are very common in children and adolescents. About 5% of children experience frequent nightmares (once a week or more often) and the question arises as to what factors contribute to significant nightmare distress which is basic for diagnosing a nightmare disorder. Materials and methods A sample of 624 school-aged children (10–16 years; mean age 12.45 ± 1.33 years) completed a dream questionnaire and an anxiety inventory. Results About 11% of the participants reported frequent bad dreams; 3.5% reported frequent bedtime anxieties due to bad dreams. Similar to the findings in adults, distress due to bad dreams was not only related to bad dream frequency but also to trait anxiety—controlling for the direct effect of trait anxiety on bad dream frequency, i.e., bad dream frequency and trait anxiety contributed independently to bedtime anxiety due to bad dreams. In the exploratory part, the cultural background of the children’s parents showed only minor effects on bad dreams. Conclusion Similar to nightmare studies in adults, bad dream frequency and trait anxiety contributed independently to bad dream distress. Based on the current diagnostic criteria of the nightmare disorder, it would be interesting to have the opportunity to treat children with significant distress due to nightmares or bad dreams and study the long-term benefit—given that many adult nightmare sufferers reported that their nightmares started in childhood.

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23

Thompson, David. "Dream Catchers: Weaving Connections between Geometry and Algebra." Mathematics Teacher 112, no. 2 (October 2018): 88–91. http://dx.doi.org/10.5951/mathteacher.112.2.0088.

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For 500 years, dream catchers have been cultural symbols of intrigue worldwide. The most common folkloric design is a 12-point dream catcher. According to Native American legend, the first dream catcher was woven by a “spider woman” to catch the bad dreams of a chief's sick child. Once the bad dreams were caught, the chief's child was healed (Oberholtzer 2012). The basic design has been used for 500 years and is similar to the weaving of a spider's web.

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24

Choi, Kate. "The Waiting Room." After Dinner Conversation 2, no. 1 (2021): 23–31. http://dx.doi.org/10.5840/adc2021214.

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Should you abandon your dream to pursue where you true talents lie? Is a lifetime following your dream to be a painter a successful life if it turns out you simply don’t have an eye for art? Where do our dreams come from? When should they be abandoned? In this work of philosophical short story fiction, a young boy is in the government waiting room waiting to be assigned a new “dream.” He strikes up a conversation with other people in the waiting room. Some of them are anxious to get new dreams implanted into their brain as they have not found success. Others don’t want to let go of the failed dream they were originally assigned because they believe, in their heart-of-hearts, it is what they were born to do. The government is indifferent to the desires of the people. Society has needs, people have innate talents, and the government, as far as they are concerned, should focus on getting people to follow the dreams they are good at, as well as the dreams that are most needed by society. This story was the winner of the Fall 2020 After Dinner Conversation Writing Competition.

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25

Fogli, Alessandro, Luca Maria Aiello, and Daniele Quercia. "Our dreams, our selves: automatic analysis of dream reports." Royal Society Open Science 7, no. 8 (August 2020): 192080. http://dx.doi.org/10.1098/rsos.192080.

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Sleep scientists have shown that dreaming helps people improve their waking lives, and they have done so by developing sophisticated content analysis scales. Dream analysis entails time-consuming manual annotation of text. That is why dream reports have been recently mined with algorithms, and these algorithms focused on identifying emotions. In so doing, researchers have not tackled two main technical challenges though: (i) how to mine aspects of dream reports that research has found important, such as characters and interactions; and (ii) how to do so in a principled way grounded in the literature. To tackle these challenges, we designed a tool that automatically scores dream reports by operationalizing the widely used dream analysis scale by Hall and Van de Castle. We validated the tool’s effectiveness on hand-annotated dream reports (the average error is 0.24), scored 24 000 reports—far more than any previous study—and tested what sleep scientists call the ‘continuity hypothesis’ at this unprecedented scale: we found supporting evidence that dreams are a continuation of what happens in everyday life. Our results suggest that it is possible to quantify important aspects of dreams, making it possible to build technologies that bridge the current gap between real life and dreaming.

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26

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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27

Gonçalves, Óscar F., and João G. Barbosa. "From Reactive to Proactive Dreaming: A Cognitive-Narrative Dream Manual." Journal of Cognitive Psychotherapy 16, no. 1 (March 2002): 65–74. http://dx.doi.org/10.1891/jcop.16.1.65.63707.

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Most traditional approaches to dream work in psychotherapy have conceptualized dreams as reactive narratives of individual’s waking life. The objective of this article is to show how a cognitive narrative approach can contribute to the use of dreams as proactive constructions for waking life. The article begins with a discussion of the role of dream work in the history of psychotherapy as well as its role in the birth and development of cognitive therapy. Constructivist approaches to cognitive therapy, as illustrated by cognitive-narrative psychotherapy, are presented as an alternative way for the use of dream work in psychotherapy. The article concludes with a description of how the cognitive-narrative approach to dream work can be used in psychotherapy.

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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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Kunzendorf, Robert G., Gloria Watson, Linda Monroe, Sarah Tassone, Elena Papoutsakis, Erin McArdle, and Allyson Gauthier. "The Archaic Belief in Dream Visitations as it Relates to “Seeing Ghosts,” “Meeting the Lord,” as Well as “Encountering Extraterrestrials”." Imagination, Cognition and Personality 27, no. 1 (September 2007): 71–85. http://dx.doi.org/10.2190/ic.27.1.g.

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The current study was designed to determine whether archaic belief in the external origins of dream visitations survives and whether it accounts for the paranormal experience of seeing ghosts, the fundamentalist religious experience of “meeting the Lord,” and the sci-fi experience of encountering extraterrestrials. Over half of the study's 163 subjects professed belief that the deceased can actually visit us in dreams; nearly half professed belief that God can actually visit us in dreams; and one-fifth professed belief that extraterrestrials can actually visit us in dreams. In addition, over one-fourth of the subjects affirmed that they “have seen a ghost or apparition“; almost one-fourth affirmed that they “have had the religious experience of meeting the Lord”; and nearly one-tenth affirmed that they “have experienced or met an extraterrestrial.” In the first of three step-wise multiple regressions, 14% of the variance in reportedly “seeing a ghost” was predicted by archaic belief in the external origins of dream visitations from the deceased. Two-thirds of the subjects who affirmed that they strongly believe the deceased can actually visit us in dreams, in addition, affirmed that they “have seen a ghost or apparition.” In the second step-wise multiple regression, 51% of the variance in reportedly “meeting the Lord” was predicted by three variables—36% by the extent to which any dream visitations from God influenced waking emotion or waking behavior, 10% by archaic belief in the external origins of dream visitations from God, and 5% by the frequency of attendance at religious services. Two-thirds of the subjects who affirmed that they strongly believe God can actually visit us in dreams, in addition, affirmed that they “have had the religious experience of ‘meeting the Lord’.” In the third multiple regression, 8% of the variance in reportedly “experiencing an extraterrestrial” was predicted by two variables—5% by the frequency of dream visitations from extraterrestrials, and 3% by the frequency of dream visitations from God.

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Revonsuo, Antti. "The reinterpretation of dreams: An evolutionary hypothesis of the function of dreaming." Behavioral and Brain Sciences 23, no. 6 (December 2000): 877–901. http://dx.doi.org/10.1017/s0140525x00004015.

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Several theories claim that dreaming is a random by-product of REM sleep physiology and that it does not serve any natural function. Phenomenal dream content, however, is not as disorganized as such views imply. The form and content of dreams is not random but organized and selective: during dreaming, the brain constructs a complex model of the world in which certain types of elements, when compared to waking life, are underrepresented whereas others are over represented. Furthermore, dream content is consistently and powerfully modulated by certain types of waking experiences. On the basis of this evidence, I put forward the hypothesis that the biological function of dreaming is to simulate threatening events, and to rehearse threat perception and threat avoidance. To evaluate this hypothesis, we need to consider the original evolutionary context of dreaming and the possible traces it has left in the dream content of the present human population. In the ancestral environment human life was short and full of threats. Any behavioral advantage in dealing with highly dangerous events would have increased the probability of reproductive success. A dream-production mechanism that tends to select threatening waking events and simulate them over and over again in various combinations would have been valuable for the development and maintenance of threat-avoidance skills. Empirical evidence from normative dream content, children's dreams, recurrent dreams, nightmares, post traumatic dreams, and the dreams of hunter-gatherers indicates that our dream-production mechanisms are in fact specialized in the simulation of threatening events, and thus provides support to the threat simulation hypothesis of the function of dreaming.

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Yao, Zhihua. "“I Have Lost Me”: Zhuangzi’s Butterfly Dream." Journal of Chinese Philosophy 40, no. 3-4 (March 2, 2013): 511–26. http://dx.doi.org/10.1163/15406253-0400304011.

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The parable of the butterfly dream is one of the most interesting and influential passages among Zhuangzi’s beautiful writings. This article interprets the butterfly dream from an interdisciplinary approach. The review of mythological and religious sources reveals that the image of the butterfly is widely understood to symbolize the human self or soul. The scientific study of dream experience touches upon the issue of self-consciousness and the sense of two-tiered self. The philosophical and psychological perspectives further highlight the tension between the wu - self and the wo - self, self and ego, bodily and spiritual soul, and allow me to test my hypothesis of self-alienation.

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32

Bharti, Nisha. "Book Review: I Have a Dream." Journal of Entrepreneurship 21, no. 2 (September 2012): 326–28. http://dx.doi.org/10.1177/0971355712449951.

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33

&NA;. "2007 Convention We Have a Dream." Journal for Nurses in Staff Development (JNSD) 23, no. 2 (March 2007): 99–101. http://dx.doi.org/10.1097/01.nnd.0000266620.54552.ae.

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34

Wass, Val. "If I may have a dream…." Education for Primary Care 31, no. 1 (January 2, 2020): 1. http://dx.doi.org/10.1080/14739879.2020.1719903.

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35

Joshi, Manoj, and Apoorva Srivastava. "I have a dream: Ayuvayur Pharmaceuticals." Emerald Emerging Markets Case Studies 3, no. 1 (April 19, 2013): 1–10. http://dx.doi.org/10.1108/eemcs-10-2012-0183.

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Subject area Start-ups, entrepreneurship, innovation and innovative practices, risks, uncertainties, differentiation, internationalization, competition, business models, operationalizing and implementing strategy. Study level/applicability The case is suitable for MBA students. Case overview Vinay moved to the capital city of a Northern Indian state, which also happened to be a commercial hub, after his family business failed. The family succumbed to living in a room without electricity and doors. Vinay had dreamt of establishing his own business empire by being a successful entrepreneur. Steered by this intent, he established a pharmaceutical company with the name of Ayuvayur Pharmaceuticals. The challenge was to establish an innovative Ayurveda-based pharmaceutical products-based firm and to build a leading business empire with a customer focus. Progress was not smooth and the challenges ahead multiplied. Despite his ability to cope with barriers, risks and uncertainties, Vinay and his business, was challenged to grow globally and emerge from its nascent structure. How should the business expand? Expected learning outcomes Students can discover the following key learning points: how an enterprise is born; the importance of entrepreneurial recognition and orientation; the lead characteristics of an entrepreneur; how a start-up is born despite the unfamiliarity of the entrepreneur with the field he enters; the role of innovation in a small enterprise; and the risks, barriers, uncertainties and challenges associated with entrepreneurial activity. Supplementary materials Teaching notes are available for educators only. Please contact your library to gain login details or email support@emeraldinsight.com to request teaching notes.

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36

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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Kroth, Jerry, Stephanie Bush, Jennifer Frost, Asceneth Paez, Ronika Prakash, and May Raft. "Empathy and Frequency of Answers to Questions about Dreams after September 11th." Psychological Reports 92, no. 3_suppl (June 2003): 1065–66. http://dx.doi.org/10.2466/pr0.2003.92.3c.1065.

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The investigators sought to examine correlations for 31 men and women, counseling graduate students and residents of the San Francisco Bay Area and their relation to the attacks on the USA on September 11, 2001. Empathy and traumatic dream reports have been examined in studies primarily on relations between therapists and clients. Studies of the effects of traumatic events on empathy and on dreams have been minimal. It was hypothesized that highly empathic individuals might have reacted differently to these events than less empathic subjects. Using the KJP Dream Inventory and the Emotional Empathy Scale, rated empathy correlated significantly with reported frequency of dream occurrence (.39), frequency of repetitive traumatic dreaming (.38), and the frequency of dream discontentedness (.37).

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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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Kroth, Jerry, Marylynne Garcia, Michelle Hallgren, Emilyann LeGrue, Maureen Ross, and Juliana Scalise. "Perinatal Loss, Trauma, and Dream Reports." Psychological Reports 94, no. 3 (June 2004): 877–82. http://dx.doi.org/10.2466/pr0.94.3.877-882.

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This study investigated correlations among dream characteristics and measures of trauma and perinatal bereavement as reported by women who have experienced perinatal loss. 37 women who had experienced perinatal loss were randomly selected from a perinatal support group and administered the Impact of Event Scale, the Perinatal Grief Scale, and the KJP Dream Inventory. Scores on the Impact of Events Scale (IES) correlated with Emotional Pain (.41), Despair (.37), Dreams of Death (.31), Dreams of Water (–.29), and Dreams of Being Famous (–.36). Subjects who reported higher Social Support and Emotional Expressiveness throughout their trauma showed lower scores on IES Total scores (–.52), Despair (–.62), and reported dreaming more in color (.41). Results are discussed in terms of the hypothesized role dreams may play in the grief-recovery process.

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Richardson, Cassandra, Taylor Vigoureux, and Soomi Lee. "Emotional Tone of Dreams and Daily Affect." Innovation in Aging 4, Supplement_1 (December 1, 2020): 427. http://dx.doi.org/10.1093/geroni/igaa057.1379.

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Abstract One theoretical function of dreams is emotion processing. However, few studies have examined how daily emotions in waking life (i.e., daytime affect) affect the emotional tone of dreams (i.e., dream affect) that night, and vice versa. This study examined daily bidirectional associations between dream affect and daytime positive and negative affect. Participants were 61 nurses who completed 2-weeks of ecological momentary assessments. If participants remembered the previous night’s dreams (nparticipants=50; ndays=268), they reported the dream’s emotional tone upon waking (‘0’=very negative to ‘100’=very positive). Participants also responded to a short-version of the Positive and Negative Affect Scale three times/day. Multilevel modeling was used to evaluate two temporal directions (dream affect→ daytime affect or daytime affect→ dream affect) at the within- and between-person levels. After adjusting for sociodemographic covariates, at the within-person level, daily positive affect was higher and daily negative affect was lower than usual on days following more positive dream affect (B=0.19, p<.05; B=-0.26, p<.05, respectively). When we added the other temporal direction, today’s positive or negative affect was not associated with dream affect that night. At the between-person level, nurses who reported more positive dream affect also reported more positive daytime affect (B=0.52, p<.01), but not less negative daytime affect (B=-0.34, p>.10). Findings suggest that dream affect is predictive of daily affect, but not the other way around. Future studies could further examine if emotions closer to sleep are more strongly associated with dream affect to motivate more precisely-timed affect interventions.

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Worthen, James B., Sarah A. Eisenstein, Siobhan C. Budwey, and Paula Varnado-Sullivan. "Tests of Structural Hypotheses in Free Recall of Bizarre and Common Dream Reports: Implications for Sleep Research." Imagination, Cognition and Personality 24, no. 4 (June 2005): 315–30. http://dx.doi.org/10.2190/5xwu-tedb-tukt-w7a8.

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Interpretation of research investigating the content of dreams within the context of sleep studies is complicated by memory-related factors. The present study offers a controlled experiment using wakeful participants to test two main hypotheses that have implications for sleep studies: 1) that the bizarre content of dream reports is more memorable than the common content and 2) that dream structure influences dream recall. Regarding the latter hypothesis, the memorability of three different types of dream reports (Discontinuous, Improbable Combinations, and Improbable Identities) was tested. The results indicated that bizarre content was recalled better than common content across all dream types. Although the three dream types did not differ in terms of correct recall, there was more misplacement in the recall of bizarre than common target content for Discontinuous dream reports only. Implications of the results for the interpretation of sleep studies investigating dream content is discussed.

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Schredl, Michael. "Dream Recall Frequency by Socioeconomic Status of Chinese Students." Perceptual and Motor Skills 105, no. 2 (October 2007): 636–38. http://dx.doi.org/10.2466/pms.105.2.636-638.

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Whereas the effect of sex and age on dream recall have been studied widely, socioeconomic status has rarely been investigated. However, two studies reported that higher socioeconomic status was related to greater frequency of dream recall. In the present sample of 612 Chinese students from three different schools, one elite (high socioeconomic status), one rural (low socioeconomic status) and one intermediate, analysis of variance indicated no significant association between frequency of dream recall and socioeconomic status. Researchers could investigate whether “dream socialization,” e.g., encouragement of a child to remember his dreams, depends on socioeconomic background, whether these processes are mediated by culture.

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Hill, Clara E. "The 2002 Leona Tyler Award Address: Working with Dreams: A Road to Self-Discovery." Counseling Psychologist 31, no. 3 (May 2003): 362–72. http://dx.doi.org/10.1177/0011000003031003009.

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The author reviews the Hill cognitive-experiential model for working with dreams. This model involves three stages: exploration, insight, and action. She then reviews the empirical studies that have been conducted on this model. Results indicate that dream work is effective, particularly in terms of session evaluation and increased insight into the target dream. It appears that client involvement, therapist empathy and input, and all the components of the model are contributors to the outcome of dream sessions.

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Schredl, Michael, and Mark Blagrove. "Animals in Dreams of Children, Adolescents, and Adults: The UK Library Study." Imagination, Cognition and Personality 41, no. 1 (March 5, 2021): 87–104. http://dx.doi.org/10.1177/0276236620960634.

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Animal dreams have fascinated mankind for ages. Empirical research indicated that children dream more often about animals than adults and dogs, cats, and horses are the most frequent animals that appear within dreams. Moreover, most dreamer-animal interactions are negative. The present study included 4849 participants (6 to 90 yrs. old) reporting 2716 most recent dreams. Overall, 18.30% of these dreams included animals with children reporting more animal dreams that adolescents and adults. The most frequent animals were again dogs, horses, and cats; about 20% of the dream animals were in fact pets of the dreamers. About 30% of the dream animals showed bizarre features, e.g., metamorphosing into humans or other animals, bigger than in real life, or can talk. Taken together, the findings support the continuity hypothesis of dreaming but also the idea that dreams reflect waking-life emotions in a metaphorical and dramatized way. Future studies should focus on eliciting waking-life experiences with animals, e.g., having a pet, animal-related media consumption, and relating these to experiences with animals in dreams.

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Tholey, Paul. "Consciousness and Abilities of Dream Characters Observed during Lucid Dreaming." Perceptual and Motor Skills 68, no. 2 (April 1989): 567–78. http://dx.doi.org/10.2466/pms.1989.68.2.567.

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A description of several phenomenological experiments is given. These were done to investigate of which cognitive accomplishments dream characters are capable in lucid dreams. Nine male experienced lucid dreamers participated as subjects. They were directed to set different tasks to dream characters they met while lucid dreaming. Dream characters were asked to draw or write, to name unknown words, to find rhyme words, to make verses, and to solve arithmetic problems. Part of the dream characters actually agreed to perform the tasks and were successful, although the arithmetic accomplishments were poor. From the phenomenological findings, nothing contradicts the assumption that dream characters have consciousness in a specific sense. Herefrom the conclusion was drawn, that in lucid dream therapy communication with dream characters should be handled as if they were rational beings. Finally, several possibilities of assessing the question, whether dream characters possess consciousness, can be examined with the aid of psychophysiological experiments.

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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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Sirridge, Mary. "Dream Bodies and Dream Pains in Augustine's "De Natura et Origine Animae"." Vivarium 43, no. 2 (2005): 213–49. http://dx.doi.org/10.1163/156853405774978308.

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AbstractIn his De Natura et Origine Animae, an answer to a work by Vincentius Victor, Augustine was drawn into attempting to answer some questions about what kind of reality dream-bodies, dream-worlds and dream-pains have. In this paper I concentrate on Augustine's attempts to show that none of Victor's arguments for the corporeality of the soul are any good, and that Victor's inflated claims about the extent of the soul's self-knowledge are the result of mistaking self-awareness for self-knowledge. Augustine takes the position that the feelings we have in dreams and the feelings of the dead, although they are real feelings, are not always the feelings they seem to be. This position is consistent with Augustine's later works, though it departs from his understanding of these issues in his earliest works.

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Ghaffarinejad, A., and A. Mehdizadeh. "Evaluating dream contents in patients with migraine." European Psychiatry 26, S2 (March 2011): 992. http://dx.doi.org/10.1016/s0924-9338(11)72697-9.

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IntroductionMigraine is a common headache and sometimes it's nocturnal attack awake patients while dreaming. Some dream contents accelerate migraine attacks. In this study the relationship between dream contents and migrainous headaches was evaluated.MethodsThe study was done in 185 patients with migraine in a period of 2 years. Diagnosis of migraine had done according to IHS criteria. Dreams had been analyzed by Hall Van de castle test. Data were analyzed by Spss V.17 software.ResultsOne hundred and thirty three patients out of 185 patients were female. The average number of attacks per month was higher in group with nocturnal migraine (P = 0.006). 231 dreams were noted from 130 patients. Patients with nocturnal migraine remember and noted more dreams (P = 0.02). Aggression in dreams contents have no significant relationship with nocturnal migraine and post dreaming headaches. Dreams with contents of friendliness, Sexual and misfortune was more prevalent in patients with nocturnal migraine (P = 0.001). Contents of sadness, misfortune, confusion and sexual materials (P = 0.001) and failure (P = 0.039) accelerated the migraine attacks.DiscussionPositive and negative Emotions lead to increasing the headache attacks. Studying dream contents in different migrenous patients with different cultures is a matter of concern and may help to understand patient's psychopathology.

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Möller, Helmut. "When Musicians Dream: A Contribution to Dream Research and Interpretation in the Treatment of Musicians." Medical Problems of Performing Artists 16, no. 1 (March 1, 2001): 3–7. http://dx.doi.org/10.21091/mppa.2001.1002.

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“I dreamed about an appearance. The concert was to begin with a Mahler symphony. Most of my colleagues had already gone onto the stage. In great haste, I took my violin out of its case. As I went onstage, I noticed I had no trousers on. My lower body was naked.” This is an actual dream from the professional life of a 32-year-old violinist. What does it show? On one hand, this musician wants to put his own abilities to the test; on the other hand, he feels unprotected, even naked, revealed to the view of the audience, and he feels hurried, under pressure, since all the other musicians are on stage already. We can also say that this dream reflects the tensions of musicians’ everyday professional existence in concentrated and dramatic form. In this article, I want to concentrate on three questions: 1. What is the historical development of the psychology of dreams, and what neurophysiological information do we have available to us today? 2. What importance do dreams have in the diagnosis and treatment of musicians? 3. What do musicians dream about?

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Alvarez, Alexandra. "Martin Luther King's "I Have a Dream"." Journal of Black Studies 18, no. 3 (March 1988): 337–57. http://dx.doi.org/10.1177/002193478801800306.

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