Dreams are defined as a religion of the mind in the sense that they can re-ligare--i.e. unite in a complex relationship--the components involved in the construction of the mind and its representation. The paper discusses the processes of splitting and projective identification which are manifested in dreams and appear to be essential for the transformation of emotional experiences, the acquisition of knowledge and mental growth. On the basis of clinical findings, a revision of Freud's theory of dreams is proposed: the concept of an internal world dominated by good and bad parent figures suggests a theological function for dreams connected with a state of necessity. Dreams represent a real experience which, in analysis, becomes a representation of the internal organization in its immediate present. For this reason, work on dreams makes it possible to acquire knowledge of one's internal objects and of their relationship with the Self. The work on the internal world offered by dreams is made possible by the recovery of memory, the agency responsible for a fusion between current reality and that of infancy as reactivated in the transference. Finally, some aspects of the processes active in dreams are discussed, which make them similar to poetic texts.

译文

梦被定义为一种思想宗教,因为它们可以重新信仰 -- 即团结在一个复杂的关系中 -- 参与心灵建构及其表征的组成部分。本文讨论了分裂和投射识别的过程,这些过程在梦中表现出来,似乎对于情感体验的转变,知识的获取和心理成长至关重要。根据临床发现,提出了对弗洛伊德梦理论的修订: 由父母的好坏主导的内部世界的概念提出了梦与必要状态有关的神学功能。梦想代表了一种真实的体验,在分析中,它成为内部组织在其当下的代表。因此,在梦中工作可以获得有关内部对象及其与自我关系的知识。梦所提供的内部世界的工作是通过记忆的恢复而得以实现的,记忆是负责当前现实与婴儿期之间融合的机构,在转移中被重新激活。最后,讨论了在梦中活跃的过程的某些方面,使其类似于诗歌文本。

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