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Narcolepsy is mainly associated with excessive daytime sleepiness, but the characteristic feature is abnormal rapid eye movement (REM) sleep phenomena. REM sleep disturbances can manifest as cataplexy (in narcolepsy type 1), sleep paralysis, sleep-related hallucinations, REM sleep behavior disorder, abnormal dreams, polysomnographic evidence of REM sleep disruption with sleep-onset REM periods, and fragmented REM sleep. Characterization of REM sleep and related symptoms facilitates the differentiation of narcolepsy from other central hypersomnolence disorders and aids in distinguishing between narcolepsy types 1 and 2. A circuit comprising regions within the brainstem, forebrain, and hypothalamus is involved in generating and regulating REM sleep, which is influenced by changes in monoamines, acetylcholine, and neuropeptides. REM sleep is associated with brainstem functions, including autonomic control, and REM sleep disturbances may be associated with increased cardiovascular risk. Medications used to treat narcolepsy (and REM-related symptoms of narcolepsy) include stimulants/wake-promoting agents, pitolisant, oxybates, and antidepressants; hypocretin agonists are a potential new class of therapeutics. The role of REM sleep disturbances in narcolepsy remains an area of active research in pathophysiology, symptom management, and treatment. This review summarizes the current understanding of the role of REM sleep and its dysfunction in narcolepsy.

This paper/visual art/puppet show is about the more-than-human entities who help me include my whole self in my teaching and other research. It is about how generative it is to be our whole, sacred, profane, glorious selves. This art reminds us of the importance of dreaming beyond what we have been told is possible. It demonstrates how irreverent, gleeful, binary-challenging art makes oppression more visible, so that we can challenge it. This work is about interrupting hegemony/the status quo/the idea that some of us are ‘normal’ and the rest should be pecked to death. It is about resistance strategies for poking fun at power, especially our own (so we don’t become someone who attacks difference). The puppet collaboration aspect came from shared frustration with the Non-Profit Industrial Complex. This collaboration is part of our ongoing, decades-long experimentation. This paper includes art that I shared as a participant in dichotomy-challenging research, which uplifted the voices of Mad social workers. This art makes fun of my profession of social work. I was encouraged to have space to express my feelings, without being constrained by mere words. I invite you to share the dream of being our whole selves, beyond and within the confines of universities, professions, classrooms, societies and research. By continuing to play in unsafe circumstances, I am keeping myself, connection, dreaming beyond binary, and art as resistance. What are you fighting for? How are you making fun of yourself? [ABSTRACT FROM AUTHOR]

What does it mean to envision or dream a world into existence? Dreams and visions are often deeply personal and private experiences, but they also open up social spaces for worldmaking. From Australian Aboriginal "Dreamtime" to the ethnographic dreams of anthropologists and their research partners, many dreams and visions are entangled with the historical and analytical trajectories of anthropology. I set out in this article to stretch further the anthropological imagination about the kinds of dreams and visions that may emerge from any dreamscape. To this end, I show that the anthropology of dreams and visions is built on more than the interpenetration of dreaming and waking life, metaphysical questions, problems of communication and interpretation, active or passive dreaming, the powerful idioms that dreams afford for collective visions, or nightmares and metaphorical dreaming. Myriad dreams and visions also unfold as what I call cosmological visions that shape anthropology and vice versa. [ABSTRACT FROM AUTHOR]

Background: Emotions play an important role in the emergence, formation, and experience of dreams. The Central Image (CI) in a dream refers to the dream's dominant or underlying emotion, and it is the best-remembered part of a dream. Bipolar disorders are characterized by strong emotions, particularly during manic and depressive episodes. In these patients, dreams and CIs may serve as a helpful diagnostic and therapeutic tool. This study aims to evaluate the feasibility of the CI Method and to check for differences concerning dreams and CI emotions between healthy controls and patients with bipolar disorder. Methods: Over a period of 3 weeks, 61 participants were asked to maintain a daily record of all dreams remembered. Dream reports were rated using the Central Image Method (CIM) by two independent, blinded raters. We assessed for interrater agreement on the CIM and for within and between group differences related to negative and positive CI emotions. Results: Mean agreement rates (weighted Cohen's kappa) for the CI emotion ratings could be classified as very good: For primary CI emotion ratings, the mean weighted Cohen's kappa was 0.99 (± 0.02), and for secondary CI emotions, it was 0.90 (± 0.17). Regarding the CI intensities, the mean agreement rate (Spearman's correlation) was also strong. Evaluation of differences within the groups showed that there were more negative CI emotions than positive CI emotions in healthy controls and currently depressive patients; however, in the latter, the difference was statistically not significant. Analyses of differences between groups indicated that patients who were currently depressed recorded more negative CI emotions in dreams than those who were euthymic or healthy controls. Discussion: The findings support the feasibility of the CIM. Our results might indicate different emotion regulation and defense mechanisms across bipolar disorder states, as reflected by the occurrence of negative and positive CI emotions. [ABSTRACT FROM AUTHOR]

Michel Jouvet (1925–2017) is one of the most important figures in the contemporary history of the neuroscience of sleep and dreams, and one of the most awarded French researchers of the last century. Yet this former CNRS gold medalist and winner of the Cino Del Duca World Prize remains little known—not to say unknown—outside the field of sleep medicine, especially in non‐French‐speaking countries, where the name of his American counterpart, William C. Dement, is more familiar. Often reduced to his experiments on cats and the discovery of what he called "paradoxical sleep," Jouvet left behind a rather unique body of work that includes not only countless publications on sleep and dreams—neurophysiological as well as ethnological and psychological—but also major contributions to clinical medicine, two novels and an impressive collection of personal dream accounts and drawings, which now make it possible to explore the nocturnal side of the last 50 years of his life. This article draws on unpublished archives to illuminate all these little‐known and unknown aspects of Jouvet's life and work, highlighting his hidden links with 19th‐century scientific oneirology and bringing to light its paradoxes. [ABSTRACT FROM AUTHOR]

Since he first proposed it, Carl Jung's "archetype" theory has faced resistance from a pervasive but seldom examined set of underlying Cartesian assumptions embedded in mainstream psychology. This paradigm assumed a physical universe (and hence body) free of psyche that coincided with an essentially disembodied mind largely concerned with abstract symbol manipulation. This situation led archetype theory to remain largely within insulated psychoanalytic circles for decades. Since the 1980s, however, cognitive psychology has increasingly become embodied from a variety of standpoints. This article shows how the results of embodied cognition and spontaneous thought "demystify" many of the attributes Jung described in his archetype theory, making archetype theory not only more comprehensible but clinically applicable. Combining approaches suggests new avenues of inquiry for experimental research and enriches the psychoanalytic perspective. [ABSTRACT FROM AUTHOR]

The essay focuses on a white felt envelope which contains three rare bibliographic works which entered the library of Loris Jacopo Bononi in different periods (Confessione utile e breve di Bernardino da Feltre, s.d.t; Luigi Pulci, La Giostra di Lorenzo de’ Medici, Firenze, Francesco di Iacopo cartolaio, 1518; Opera vecchia nella quale intenderai uno insonio con la sua tramutatione et altre napo[li]tane, s.d.t. [1590]) and, on the basis of Bononi's poetics, tries to offer an explanation of why their owner had placed them together, almost as if he could see in them three symbols of peculiar aspects of the Italian Renaissance.

In my paper I point out that the study of literary utopias has been and still is a constant focus on my scientific research. It has accompanied me in different historical and political contexts, helping in analysing and interpreting their complexity. The metaphor I use is that of Utopia as a tree with deep roots from which many branches spread out. In my first book on this topic, I suggested that Utopia could be considered on the whole as a literary genre, characterized by a continuous metamorphosis over time and space. Within such a theoretical framework, I addressed how a variety of utopian main themes, i.e. the journey, the island, and the dream, have been treated in pillars of utopian English literature. Eventually, what fascinated me is that Utopia allowed and still allows me to look at major problems and questions of my contemporary time taking a “lateral” perspective and envisaging new, usually unexpected, political horizons.

Introduction The connection between the higher world and the matter through revelation has always been a place of deliberation. Some opponents of the prophet in his mission era (Arabic: بعثت (questioned this connection by making some accusations. Currently, modern thinkers are also trying to interpret and modernize the complex subject of revelation. Soroush is one of those whose opinions have been constantly changing and evolving during the last three decades. Previously, he considered the holy Qur'an to be the words of God; But now he considers the holy Qur'an to be the dreams of the Prophet (pbuh). Muhammad (pbuh) the Transmitter of Prophetic Dreams is the title of his writings about the nature of the Qur'an. In Soroush's new understanding of revelation, the Prophet (pbuh) is only a transmitter of the dreams he saw. He has used three hadiths as evidence for his claim: 1. A true dream of a righteous man is one of forty-six parts of prophetism; 2. The states of the Prophet (pbuh) when receiving revelation; 3. The dream of the prophets is a revelation. Criticism of the evidence and Soroush's traditional argument on the third hadith is examined in this article. Considering the importance of the subject and the necessity of finding a precise answer, this research used the descriptive-analytical method at the level of content analysis, as well as, the conventional method of fiqh al-hadith. Following the analysis of fiqh alhadith, this hadith (i.e., اََِْ ِااَيِبْنَأْال اَيْؤُر (was examined with the central question of how this hadith is in terms of Isnad and textual validity, and how the meaning of the tradition is related to this theory. Materials and Methods In this research, after examining Soroush's opinion and extracting the cited hadith, the aforementioned hadith is considered a place for reflection. First of all, the tradition was validated based on the method of fiqh al-hadith in which it was examined for its authenticity and validity to obtain the type of Isnad and the level of credibility. The complete examination of the hadith text is one of the important principles of fiqh al-hadith. After this stage, the content analysis of the hadith has been performed. Isnad evaluation of a traditional is important and necessary in its place; But more important than that is the content analysis of hadiths. On the other hand, Isnad criticism is important, but we need to validate the text of hadiths itself, as well. The reason for this is that the forgers of hadith have also tampered with the records of hadiths and no matter how many reliable and just people there are in the chain of transmitters of hadiths, since they are not immune from mistakes, forgetting, quoting with meaning, etc., the text of authentic hadiths should also be examined for their content. During content analysis, after putting light on the meaning of the terms of some hadith, hadiths of the same family should be collected. Then, the content of the desired hadith is examined based on the collected hadiths. In the second stage, using the descriptive-analytical method, the content analysis and criticism of Soroush's point of view and his reading of this hadith were discussed. Results and Finings Examining the hadith in question, using the conventional method of fiqh alhadith, showed that this hadith had a weak Isnad, and in terms of content, it is not in line with what Soroush has claimed. Relying on the acceptance of revelation as a dream, Soroush tries to prove that the language of revelation is the dream. Not only has he no reason to consider revelation and its atmosphere a dream; but also, there are reasons and evidence against his understanding of the hadith in question. This hadith, which is found in Shia and Sunni sources, is not intended to express revelation; Rather, it comes under the discussion of dreams and considers it a part of prophecy and not the whole. It is not possible to generalize a component to the whole. Thus, it cannot be concluded from this hadith that the entire revelation to the Prophet (pbuh) is a dream. The content of the hadith is to give credit to the unseen revelations of the Prophet (pbuh). In addition, the examination of Soroush's statements shows that he did not have an argument in his words and only took the hadith as a witness and concluded that the revelation was a dream. Soroush believes that according to this hadith, the Qur'an is the words of the Prophet (pbuh). In this hadith, which shows that revelation is a dream, it does not state that Quran is a dream. Even if, according to this hadith, we accept that the first revelation to the Prophet (pbuh) was in a dream, using other hadiths, it can be inferred that the revelation was the means of prophethood and not a Quranic revelation. In addition, some hadiths clearly consider revelation in the waking and conscious state and even in the form of sensory observation. From the Qur'anic point of view, due to the non-determination of dreams as a means of communication with the higher world, the invalidity of Soroush's generalization from this hadith is determined. According to the Qur'an, the revelation of the Qur'an was through Gabriel (pbuh). Moreover, the term descending (Arabic: نتول (is used for the Qur'an, which firmly denies that dreams are the source of revelation. Dream is seeing unseen scenes and concepts objectively, and if the revelation had been from dreams, a verb, corresponding to seeing, should have been used for Qur’an. In addition, the Qur'an, as an eternal miracle that transcends time and space, should be communicated to the Prophet (pbuh) through the strongest and most reliable channel. If dreams had been the channel of communication with the Prophet (pbuh), it could have been the best reason for the crooked and sickhearted opponents to accuse the Prophet of being insane, a poet, a priest, or a sorcerer. In addition, history has not reported such a report and this is the best reason that the Quranic revelation was through Gabriel (as), and not a dream. Conclusion The results of the research show that this hadith has weak Isnad in Shia and Sunni sources. From the content aspect, after the formation of the hadith family and the use of rational and Quranic evidence, it is clear that this hadith does not imply Soroush's claim of considering the entire Quranic revelation a dream. In other words, the content of the hadith is that the dreams of the Prophet (pbuh) have a divine origin, not that the Qur'an was descended through the channel of dreams. Quranic and historical evidence are also in line with this conclusion. Moreover, the proposition that the dreams of the Prophets are revelation is different from the proposition that the revelation of the Prophets is a dream. [ABSTRACT FROM AUTHOR]

Dream research today assumes that there is a connection between dreams and waking life. However, the structural alteration of dream motifs in connection with the psychotherapeutic process and waking life has not yet been researched extensively. This study depicts the development of the new Motif Analysis and Phase Model (MAP), a dynamic method which allows research on the previous aspects. The following question was investigated as an accompanying key issue: can a connection be established between the course of the dream patterns and the agency of the dream ego as well as the dream contents and the course of the psychotherapies of the dreaming person as a whole? Four hypotheses were formulated and tested. The data material consists of 217 dreams of a male test subject. The motifs were analysed using Structural Dream Analysis (SDA) at first. Thereafter, the content was linked to the test subject's waking life in a guided interview. The findings show a strong connection between the dream content and the psychotherapies as well as the test subject's waking life. Five motifs with structural changes were found, through which the Phase Model with four phases was developed. At turning points, the transformative child motif also appears in the dreams. The course of the dream patterns and agency of the dream ego, however, has not changed. The results, the method and the generalisability were critically discussed and recommendations for future research were formulated. [ABSTRACT FROM AUTHOR]

Phasmids are beings that are also their environment. They therefore have no boundaries or border zones to be determined. In a theoretical model, the environment would be empty, with a value of 0. If one takes DidiHuberman’s discovery as a microworld of an observer, phasmids appear as hallucinatory fantasies that have precursors in early stages of child development: Situationism and the subsequent stage of incorporation and expulsion [ABSTRACT FROM AUTHOR]

The original conceptualization of REM sleep as paradoxical sleep was based on its EEG resembling wakefulness and its association with dreaming. Over time, the concept of paradox was expanded to include various associations with REM sleep, such as dream exclusivity, high recall, and pathophysiology. However, none of these associations are unique to REM sleep; they can also occur in other sleep states. Today, after more than fifty years of focused research, two aspects of REMS clearly retain paradoxical exclusivity. Despite the persistent contention that the EEG of human REMS consists of wake-like, low-voltage, non-synchronous electrical discharges, REMS is based on and defined by the intracranial electrical presence of 5–8 Hz. theta, which has always been the marker of REMS in other animals. The wake-like EEG used to define REMS on human polysomnography is secondary to a generalized absence of electrophysiological waveforms because the strong waves of intracranial theta do not propagate to scalp electrodes placed outside the skull. It is a persistent paradox that the theta frequency is restricted to a cyclical intracranial dynamic that does not extend beyond the lining of the brain. REMS has a persistent association with narratively long and salient dream reports. However, the extension of this finding to equate REMS with dreaming led to a foundational error in neuroscientific logic. Major theories and clinical approaches were built upon this belief despite clear evidence that dreaming is reported throughout sleep in definingly different physiologic and phenomenological forms. Few studies have addressed the differences between the dreams reported from the different stages of sleep so that today, the most paradoxical aspect of REMS dreaming may be how little the state has actually been studied. An assessment of the differences in dreaming between sleep stages could provide valuable insights into how dreaming relates to the underlying brain activity and physiological processes occurring during each stage. The brain waves and dreams of REMS persist as being paradoxically unique and different from waking and the other states of sleep consciousness. [ABSTRACT FROM AUTHOR]

Summary Sleepwalking and related parasomnias are thought to result from incomplete awakenings out of non‐rapid eye movement (non‐REM) sleep. Non‐REM parasomnia behaviours have been described as unconscious and automatic, or related to vivid, dream‐like conscious experiences. Similarly, some observations have suggested that patients are unresponsive during episodes, while others that they can interact with their surroundings. To better grasp and characterise the full spectrum of consciousness and environmental (dis)connection associated with behavioural episodes, 35 adult patients with non‐REM sleep parasomnias were interviewed in‐depth about their experiences. The level of consciousness during parasomnia episodes was reported to be variable both within and between individuals, ranging from minimal or absent consciousness and largely automatic behaviours (frequently/always present in 36% of patients) to preserved conscious experiences characterised by delusional thinking to varying degrees of specificity (65%), often about impending danger, variably formed, uni‐ or multisensory hallucinations (53%), impaired insight (77%), negative emotions (75%), and variable, but often pronounced, amnesia (30%). Patients described their experiences as a dream scene during which they felt awake (“awake dreaming”). The surroundings were either realistically perceived, misinterpreted (in the form of perceptual illusions or misidentifications of people), or entirely hallucinated as a function of the prevailing delusion. These observations suggest that the level of consciousness, amnesia and sensory disconnection during non‐REM parasomnia episodes is variable and graded. In their full‐fledged expression, non‐REM parasomnia experiences feature several core features of dreams. They therefore represent a valuable model for the study of consciousness, sleep‐related sensory disconnection and dreaming. [ABSTRACT FROM AUTHOR]

«Why create a work when it is so beautiful to just dream about it?». Pasolini's Decameron ends with this question; and 'dream' is the keyword that summarizes the meaning of the artistic-cultural operation carried out by the first act of the Trilogy of Life. Among the ancient Italian phrases recorded in Francesco Serdonati's paremiographic collection we find «A dream: A vain thing. Somnium». In Pasolini's Decameron the dream is an expression of the poetics of the unfinished, in some respects connectable to the history - sometimes very ancient - of the idiomatic components of current (and recurring) language: fragments of an interminable «force of the Past» of which the poetdirector felt part and expression. Starting from the screenplay, I intend to propose a summary of Decameron's sentences, accompanied by reflections on their typology and reuse techniques, always keeping in mind the comparison, on the one hand, with Boccaccio's model and, on the other, with Serdonati's collection. What emerges leads to new considerations on Pasolini's style, on his relationship with literary models, as well as with erudite paremiography, with the history of the Italian language, with popular tradition and with dialects. There will be no shortage of comparisons with the transcription of the film's speech. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Filosofía UIS is the property of Universidad Industrial de Santander and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Taking into account that, in Antonin Artaud’s vision, theatre, in order to be revived, has to enter a play of the double, the present paper aims at discussing, succinctly, the notion of the Artaudian double, putting high emphasis on dream. So, theatre is dream, plague, cruelty, alchemical operation, ritual, exorcism, experiment. The link between the physical and the spiritual, in Artaudian metaphors, involves a transfer / transport of the actor and spectator from the lower levels of understanding to higher levels or from the lower energies of the body to subtle energies. When referring to the plague, Christopher Innes calls it a tired metaphor; moreover, he finds that Artaudian metaphors seem to be confusing or to generate confusion in the actor or spectator. Nonetheless, Artaud’s metaphors are revelatory, metaphysical, not asking for a horizontal, rational understanding, but for a vertical, speculative understanding. [ABSTRACT FROM AUTHOR]

The text investigates a specific aspect of dreams and dreaming, which is best described with reference to the Freudian concept of 'the Uncanny'. By combining psychoanalytical knowledge with concepts developed within the frame of empirical dream research, the dream generation model by Moser and v. Zeppelin is applied in order to discuss aspects of Dream-work. Dream-processes are described as oscillating between two areas – a familiar and an unfamiliar world. The approach to unfamiliar material in a dream implies the potential of uncanniness. Thus, every dream contains potentially uncanny material. Clinical implications for dream interpretations are discussed. [ABSTRACT FROM AUTHOR]

It is generally assumed that all estrogen-receptor-positive (ER+) breast cancers proliferate in response to estrogen and, therefore, examples of the estrogen-induced regression of ER+ cancers are paradoxical. This review re-examines the estrogen regression paradox for the Luminal A subtype of ER+ breast cancers. The proliferative response to estrogen is shown to depend on the level of ER. Mechanistically, a window of opportunity study of pre-operative estradiol suggested that with higher levels of ER, estradiol could activate the DREAM-MMB (Dimerization partner, Retinoblastoma-like proteins, E2F4, and MuvB–MYB-MuvB) pathway to decrease proliferation. The response of breast epithelium and the incidence of breast cancers during hormonal variations that occur during the menstrual cycle and at the menopausal transition, respectively, suggest that a single hormone, either estrogen, progesterone or androgen, could activate the DREAM pathway, leading to reversible cell cycle arrest. Conversely, the presence of two hormones could switch the DREAM-MMB complex to a pro-proliferative pathway. Using publicly available data, we examine the gene expression changes after aromatase inhibitors and ICI 182,780 to provide support for the hypothesis. This review suggests that it might be possible to integrate all current hormonal therapies for Luminal A tumors within a single theoretical schema. [ABSTRACT FROM AUTHOR]

Copyright of Cumhuriyet Ilahiyat Dergisi / Cumhuriyet Theology Journal is the property of Cumhuriyet Universitesi, Ilahiyat Fakultesi / Cumhuriyet University, Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

BackgroundEmotions play an important role in the emergence, formation, and experience of dreams. The Central Image (CI) in a dream refers to the dream’s dominant or underlying emotion, and it is the best-remembered part of a dream. Bipolar disorders are characterized by strong emotions, particularly during manic and depressive episodes. In these patients, dreams and CIs may serve as a helpful diagnostic and therapeutic tool. This study aims to evaluate the feasibility of the CI Method and to check for differences concerning dreams and CI emotions between healthy controls and patients with bipolar disorder.MethodsOver a period of 3 weeks, 61 participants were asked to maintain a daily record of all dreams remembered. Dream reports were rated using the Central Image Method (CIM) by two independent, blinded raters. We assessed for interrater agreement on the CIM and for within and between group differences related to negative and positive CI emotions.ResultsMean agreement rates (weighted Cohen’s kappa) for the CI emotion ratings could be classified as very good: For primary CI emotion ratings, the mean weighted Cohen’s kappa was 0.99 (± 0.02), and for secondary CI emotions, it was 0.90 (± 0.17). Regarding the CI intensities, the mean agreement rate (Spearman’s correlation) was also strong. Evaluation of differences within the groups showed that there were more negative CI emotions than positive CI emotions in healthy controls and currently depressive patients; however, in the latter, the difference was statistically not significant. Analyses of differences between groups indicated that patients who were currently depressed recorded more negative CI emotions in dreams than those who were euthymic or healthy controls.DiscussionThe findings support the feasibility of the CIM. Our results might indicate different emotion regulation and defense mechanisms across bipolar disorder states, as reflected by the occurrence of negative and positive CI emotions.

To understand the founding philosophy of the Safavid State established by Shah Ismail in 1501, it is important to take a look at the order process. Safiyuddin al-Ardabili, who rose to prominence after joining Sheikh Zahid’s order and gaining the rank of sheikh, founded the Safaviyye Sufi order in the early 14th century, shaping the region as an influential figure. The order, whose number of followers increased gradually, changed its identity over time and entered the process of becoming a state with its descendants. It is seen that dreams were used effectively in a period of approximately 200 years, from 1301, when Safiyüddin ascended the post, until the establishment of the State in 1501.The nature of dreams reflected in the sources varies according to time and situation. Dreams, which were understood to be aimed at strengthening the Sheikhs’ place in the order and placing them on a legitimate basis in the early periods, later served the purpose of establishing a political power. Dreams of this kind, recorded in sources after Safiyuddin’s death, date back to before his birth. The legitimacy source was announced to his mother before his birth, and after his birth, dreams were seen to built this process on solid ground. Successors who ascended the post after Safiyuddin generally attempted to gather followers by using dreams. This policy was succesful over time, and with the increasing number of followers, a tendency establishing a military power emerged. Military and political activities, which began during the period of Sheikh Cuneyd and continued during the time of Sheikh Haydar, were also supported by the use of dreams. During the time of Sheikh Haydar, the nature of dreams no longer indicated the sheikhly post but a political formation. With the dream seen by Sheikh Haydar, Safavid followers would adopt the name Kızılbash and gain motivation to transform the Safaviyya order into a state.

When we dream, we feel emotions in response to objects and events that exist only in the dream. One key question is whether these emotions can be said to be “essentially unfitting”, that is, always inappropriate to the evoking scenario. However, how we evaluate dream emotions for fittingness may depend on the model of dreams we adopt: the imagination or the hallucination model. If fittingness requires a match between emotion and evaluative properties of objects or events, it is prima facie plausible that dream emotions could fail to fit under the imagination model because it is unfitting to have an emotion toward an object we do not believe to be real. Under the hallucination model, dream emotions could be unfitting because their objects do not exist but we believe them to be real. More nuance, however, is required. By comparing dream emotions with the emotions we experience while imagining, engaging with fiction, and hallucinating, we conclude that although there are compelling arguments in support of the claim that dream emotions are essentially unfitting, these arguments are not entirely convincing, and it is more plausible that particular dream emotions can be assessed for fittingness under either model of dreaming. [ABSTRACT FROM AUTHOR]

he objective of this text is to analyze how the notions of sleep, nahualism and knowledge are articulated among the Otomi-Tepehua mountains in Hidalgo, Mexico. It is interesting to expose what ritual specialists called by some as shamans and healers say about sleep and nahualism and discuss it in the light of the conceptual proposals of Pedro Pitarch, Mercedes de la Garza Camino and Erick Velásquez García. [ABSTRACT FROM AUTHOR]

The purpose of this article, which is part of a larger research project, is to explore the relationship between complot, fear and dreams, with the movie The Manchurian Candidate (1962) and its 2004 remake as the starting point for reflection. This is not a film review, but a theoretical reflection based on the film. Thus, there is no pretension of exhausting the film analysis and even less ambition to exhaust the discussion on the three theoretical axes in focus. On the contrary, it is a gesture of reading against the grain that aims to shed some light on the interrelationship between this complex triad. [ABSTRACT FROM AUTHOR]

The article considers the complexity of the dream phenomenon across different moments in human cultural history, focusing particularly on Foucault's interpretation of Artemidorus of Daldis' Oneirokritika within the context of his studies on sexuality and the arts of existence. It argues that Foucault's analysis not only sheds light on dream interpretation practices in Antiquity but also provides a critical perspective on how individual representations of sexual dreams reflect social, ethical, and political aspects that are irreducible to both identity and psychological intimacy. Foucault thereby shifts the issue of sexuality towards a way of life, opening up an intriguing space for the philosophical problematization of a political ontology of dreams. [ABSTRACT FROM AUTHOR]

This reading note analyzes Andrea Bozzolo's book Il sogno dei nove anni. Lettura teologica, LAS, Roma 2023, published to celebrate the bicentenary of the dream which revealed don Bosco his mission among young people. At first it talks about the question of sources, which report the different versions of the description of the dream experience, next it deals with the various hermeneutic ideas proposed by the study of the Salesian theologian and, finally, it focuses on its specifically theological dimension. In conclusion, a thought of Saint John Paul II on the relevance of the preventive method is given. [ABSTRACT FROM AUTHOR]

Through folktales and dreams, our unconscious can be manifested, which is why they attract the attention of psychoanalytic authors. The aim of this text is to comprehensively present one of the possible ways of folktales and dreams interpretation. The article presents dreams and folktales to readers primarily from the psychoanalytic point of view. Based on several theories and research, it is shown that fairy tales and dreams coincide in many areas, and some psychoanalysts, such as Géza Róheim, even think about their possible relationship, which is critically discussed in the article. The possibilities of folktales interpretation and simultaneously the possibilities of a relationship between folktales and dreams are shown in the folktale Princess with a Golden Star on her Forehead. It turns out that the folktale is viewed either as a depiction of the Oedipus complex or as an example of a psyché of a victim of actual abuse. However, a detailed analysis shows that the folktale does not deal exactly with any of these topics. We thus encounter the topic of a shift from an incestuous relationship to an exogamous relationship and with the topic of the departure of a child or a young adult from the primary family, which is one of the important developmental moments. Through this analysis, we get to the basic themes of the folktale, which were subsequently searched for in dreams. This is a theme of leaving the primary family, incest, then marriage, royalty, and disguise and revelation, which is also evident in the folktale. At the same time, an interpretation of the folktale is presented using the theory of G. Róheim, where the folktale is viewed as an individual dream of a teenage girl. [ABSTRACT FROM AUTHOR]

Copyright of Wielogłos is the property of Jagiellonian University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Alice’s adventures in Wonderlands, is the story of growth and transformation. A continuous oscillation between what we were, what we are, what we could be and what we will become. It is the story of questions and answers that generate other questions. The tale of fear, truth and courage. Of everything and the opposite of everything. The story that tells of the uncanny of every change. The tale of the truth inscribed in every dream. [ABSTRACT FROM AUTHOR]

Based on the dream of an hysteric, an analysand of Freud's, called 'The dream of the beautiful butcher's wife', we will see that unconscious desire is the motor of the dream and that this makes the dream the royal road to the Freudian unconscious. But we shall see that it was Lacan who was to provide the logic and the solution to what Freud encountered as the limit to this path of the interpretation of desire, which he called "the navel of the dream". Lacan will show that this navel is structural because "desire, in its unconscious function, is the desire of the Other". Finally, we will see how he turned hysteria into a discourse, a model of the social bond through speech which he will call discourse. [ABSTRACT FROM AUTHOR]

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Iranian governments during the medieval centuries used visions and prophetic dreams to set a connection with the transcendent and divine realm and pretended to be inspired by the sacred-spiritual world. Through a descriptive-analytical approach, the research addressed the fundamental question of the relationship between prophetic dreams function with political legitimacy during the 4th and 5th centuries AH Iran. It showed that dealing with legitimacy challenges was a key concern for Iranian governments during this period. Propagating future political events through prophetic inspiration in the form of dreams was integral to the agenda of those in power and surrounding elites. The birth and survival of leaders amid doubts, achieving seemingly implausible power, establishing and sustaining governance, territorial expansion, suppression of enemies, and even the downfall of their rule were all encompassed in the content of prophetic dreams during these centuries. Additionally, to dispel doubts and have huge impacts on public perception, using symbols with profound meanings embedded with prophetic concepts in dreams was a part of the agenda. However, given the significant overlap of applying these symbols in dreams, it is indicative of their forgery. [ABSTRACT FROM AUTHOR]

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“Between dreams and reality”. Félix Francisco Casanova’s literary idiolect in the novel El don de Vorace. The aim of this contribution is to highlight the significant private residue which characterizes the literary idiolect of the Canarian poet and writer Félix Francisco Casanova (Santa Cruz de La Palma, 1956-Santa Cruz de Tenerife, 1976). First of all, the article will retrace the main stages of the author’s short literary career, which was abruptly broken by his sudden and untimely death. Then, the Casanova’s novel El don de Vorace will be analysed, with special focus on the influence of the oneiric element in the text, and on its thematic and structural implications. Finally, the rhythmical aspects of Casanova’s writing will be considered, emphasising the important role played by music in the writer’s literary apprenticeship.

Is something calling us? Maybe the heart knows something we love, but the head is not aware of or does not believe in it. In cultures driven by patriarchal modes more remains unconscious than needs to because we lack the means to contact deeper dimensions which could be inherently alive. The narrowing of epistemology is a loss of self. Considering whether the heart has qualities of self, dream, and desire may provide a framework to recognise it in an embodied education and to liberate ways of knowing that can deepen subjectivities and enable potentials that were interrupted to begin ripening again. It may also encourage us to consider our relational agreements and to create educational spaces that refine attention to the hosting of futures. Setting up mirrors to make the heart more cognisable may revive individualities and what is meant to be in the world.

The desert as a space is still fascinating people and stimulating the minds of those who nourish curiosity. Its landscape is the setting for cultural, religious, historical, artistic and phantasmagorical constructions and with its labyrinthine paths and surroundings, it offers an inexhaustible reservoir of perceptions for its inhabitants, researchers, visitors and admirers. Moreover, the image of the cultural other is stylized in this topographical environment. From a literary point of view, its location is a fertile ground for literary creativity and inspiration. This essay attempts to analyze the ambivalent side of the desert as a polyphonic and transcultural space for possible moments of enunciation, using the example of Karl May’s novel „Durch die Wüste“ (1892). The intention is also to examine the various facets of this space and its function as a plot and aesthetic-poetic topos of cultural Otherness in May’s poetry.

The purpose of the study is to interpret the idea of “restoring time”, common to the texts of the Russian writer Vladimir Nabokov and the French intuitionist philosopher Henri Bergson. The concept of “restoration of time” in Vladimir Nabokov’s texts, viewing it through the lens of Henri Bergson’s philosophy is explored. According to Nabokov “time is essentially memory in the process of its unfolding”. Moreover, that memory itself is a dynamic and never-changing process. Therefore, the conventional notion that restoring the past is simply about retrieving previous “moments” does not hold true in Nabokov’s approach. As a result of studying the phenomenon, it is concluded that in Nabokov’s system the restoration of time (the past) should become the restoration of the very movement of our memories, constantly “flowing” to the present. The reconstruction of time (the past) should focus on capturing the very movement of our memories, which continuously flow from the past to the present. Bergson referred to this movement as the basis of “pure memory” phenomenon, understood as the constant pressure of memories on the present and as the essence of “duration”: genuine inner time, that cannot be divided into moments, but rather is an uninterrupted ever-growing stream of our impressions. Thus, the Bergson’s philosophy effectively addresses numerous Nabokovian issues, both peripheral and central.

AbstractAcute pancreatitis (AP) is a disease characterized by an acute inflammatory phase followed by a convalescent phase. Diabetes mellitus (DM) was historically felt to be a transient phenomenon related to acute inflammation; however, it is increasingly recognized as an important late and chronic complication. There are several challenges that have prevented precisely determining the incidence rate of DM after AP and understanding the underlying mechanisms. The DREAM (Diabetes RElated to Acute Pancreatitis and its Mechanisms) Study is a prospective cohort study designed to address these and other knowledge gaps to provide the evidence needed to screen for, prevent, and treat DM after AP. In the following article, we summarize literature regarding the epidemiology of DM after AP and provide the rationale and an overview of the DREAM study.

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This article aims to delve into the thematic intersections of Ursula K. Le Guin's The Lathe of Heaven and Octavia E. Butler's "The Book of Martha", within the realms of dreams and their importance for utopianism. To achieve this goal, crucial and relevant scenes in both works are analysed and compared against each other. Firstly, there is an exploration of the fact that the existence of a perfect world for everyone is impossible. Secondly, it scrutinizes how each narrative grapples with the ethical and moral implications of wielding extraordinary power. Thirdly, it reflects on the characters' agency and free will. Lastly, it examines how the characters deal with the consequences of their actions as well as their sense of guilt. Other aspects are also explored such as race, utilitarianism, and the ambiguity of utopia. [ABSTRACT FROM AUTHOR]

The article is willing to stress the importance of movies vision for a psychoanalytic work analyzing some film psychology theories and some historical data. Cinema born as an entertainment source soon becomes art thanks to the creation of direction and editing, introducing psychological mechanisms in his language. In this regard it comes useful to retrace some considerations that pull over movies to the dream, both depositaries of a share of unconscious and unexplained. Besides the dream aspect filmmaking is usually taken in consideration as a treatment pathway, in a double mirror between "director/viewer" and "analyst/patient". I take as an example the Fellini's film "8 ½", giving some historical facts that confirm this masterpiece as a representation of an inner travel. I end with some considerations on the importance in clinical work of submerging in a critic perspective of movies. [ABSTRACT FROM AUTHOR]

The issue with the phenomenon of sleep is that while asleep, I cannot say that I am sleeping. Only upon waking do statements emerge that indicate that sleep has already occurred. Similarly, while lying in bed awaiting sleep, statements can even be made prior to falling asleep, suggesting that sleep will take place subsequently. For these two reasons, the following thesis can be formulated: Sleeping is a phenomenon that occurs between falling asleep and waking up. Accordingly, the objective of this paper is to describe this interstice and thereby to examine the lightless state of sleeping consciousness. [ABSTRACT FROM AUTHOR]

Despite its apparent oblivion, Destierro (1930) has been considered by its author and by critics as a collection of poems that represented an inflexion point in the poetry of Jaime Torres Bodet. This paper analyzes Destierro (1930) through one of its main topics: the experience of dreaming. As it will be pointed out, rather than being lost in unconsciousness, dream is represented as a journey of a lucid sensibility looking for a new poetic expression that might communicate the spirit of modern life. [ABSTRACT FROM AUTHOR]

This paper argues that the distinction between the dynamic and the descriptive unconscious is in danger of being lost and indicates some of the practical, clinical consequences of this loss. It does so against the background of Freud’s own struggles with his radical conception of the dynamic unconscious as ultimately unknown, as they appear in the revisions of The Interpretation of Dreams, invoking Laplanche’s recognition of Freud’s Copernican Revolution and the temptation he felt to make a Ptolemaic Return. It also comments on confusion about whether feelings can be said to be unconscious and the implications of this confusion for clinical practice, especially for our understanding of the concepts of transference and countertransference. An extended analysis of a dream is presented to show the dynamic unconscious in action. [ABSTRACT FROM AUTHOR]

In my paper I point out that the study of literary utopias has been and still is a constant focus on my scientific research. It has accompanied me in different historical and political contexts, helping in analysing and interpreting their complexity. The metaphor I use is that of Utopia as a tree with deep roots from which many branches spread out. In my first book on this topic, I suggested that Utopia could be considered on the whole as a literary genre, characterized by a continuous metamorphosis over time and space. Within such a theoretical framework, I addressed how a variety of utopian main themes, i.e. the journey, the island, and the dream, have been treated in pillars of utopian English literature. Eventually, what fascinated me is that Utopia allowed and still allows me to look at major problems and questions of my contemporary time taking a "lateral" perspective and envisaging new, usually unexpected, political horizons. [ABSTRACT FROM AUTHOR]

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Copyright of Revista Nutrición Clínica y Dietética Hospitalaria is the property of Sociedad Espanola de Dietetica y Ciencias de la Alimentacion and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)