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La vida no es más que un sueño. Desde Heráclito y Parménides hasta la actualidad, esta hipótesis de que solamente vivimos en los sueños en los que nos sueña un supuesto espíritu o voluntad universal, ha merecido una atención filosófica en distintos momentos históricos. Si así fuera, no somos sino espectros en un mundo soñado. Todo es sueño. Heráclito distingue ese mundo propio de cada cual, en el que nos sumergimos al dormir y en el que soñamos, de otro mundo en gran medida compartido con otras personas cuando estamos despiertos. Siendo así, alternamos la vida en dos mundos, en sueños, pero también en vigilia. Zubiri habla de procesos humanos de irrealización de los contenidos aprehendidos en la formalidad de realidad que nos es dada en aprehensión primordial. Es la construcción provisional de contenidos de mundos irreales, pero siempre desde una realidad en la que ya estamos instalados. Soñar, fantasear, construir espectros y ficciones, son algunas modalidades de esa irrealización. Pero vivimos solamente en un mundo, en la realidad, y es en ella y desde ella como podemos fantasear y soñar. A nuestro entender, la primera hipótesis metafísica de que toda la vida no sea sino un sueño puede recibir al menos dos críticas. Por una parte, es una idea que se basa en la atribución, en la extrapolación discutible, de una capacidad humana, la de poder soñar o fantasear, a instancias metafísicas extrahumanas que nos sobrepasan, sean Brahman, o espíritu, o voluntad universal. Por otro lado, pensemos si algunos caracteres tan determinantes de las entrañas de nuestra vida encarnada, como el dolor y el sufrimiento, algunas formas de amor, o la firme confianza en una promesa personal recibida, por citar algunos, ¿son solo ensoñaciones? Si estas críticas fueras ciertas, la vida sería algo más que un sueño.

The subject of dreams in Foucault's work holds a marginal place, although it displays intermittent persistence over time. It can be traced first in his early writings on Binswanger, then in his reflections on the history of madness, and finally in his explorations of "technologies of the self" in Antiquity. This article proposes an itinerary through these three moments when Foucault engages with dreams, aiming to detect the different modulations of this pathway to existence, history, and "technologies of the self," as an alternative to the "psychologizing" model. [ABSTRACT FROM AUTHOR]

Objectives: Are screens obstacles to dreams or a powerful vector of imaginary organization? How can these screens favorize dreams like tales and legends or, on the contrary, hinder unconscious processes? Methodology: The evaluation of the multiple uses of screens cannot be considered without taking 16 N.T. La palabra Collage, no se puede traducir al español. Se traduce la definición de Collage: Técnica pictórica que consiste en pegar sobre una tela, papel u otra superficie otros materiales, como papel, tela, fotografías, etc. a psychopathological and aetiological approach. It is therefore necessary, prior to any health or medical controversy, to consider the function of these screens in the context of the personal psychic organization of children, adolescents or young adults, including in the context of attachments that are sometimes described as addictions. Results and Conclusions: Metapsychology opens up a multitude of possibilities in this field and offers a rich and complex reading of the links that have always been formed between the subject and the image. [ABSTRACT FROM AUTHOR]

Introducción: Las pesadillas es uno de los trastornos del sueño más frecuentes en adolescentes, lo cual genera una variedad de consecuencias en la salud mental y funcionamiento escolar. La prevención es una estrategia fundamental en esta etapa de desarrollo y es necesario contar con instrumentos confiables para su evaluación. Objetivo: Traducción y validación al español del NExS en adolescentes peruanos de población general. Metodología: Investigación instrumental y transversal. Participaron 3098 adolescentes que respondieron el NExS y otras variables psicológicas. El análisis estadístico se realizó a través de la teoría clásica del test y teoría de respuesta al ítem. Resultados: El NExS presenta una estructura unidimensional, aceptable confiabilidad, invarianza factorial según sexo y relación con la ideación suicida y síntomas depresivos. Además, el ítem 2 presentó la mayor discriminación y la prueba es más precisa en niveles altos de pesadillas. Discusión: En conclusión, el NExS demostró adecuadas fuentes de evidencias de validez para la interpretación de sus puntuaciones en la medición de las pesadillas. Puesto que es un instrumento corto, se recomienda su uso en la práctica profesional e investigación en población adolescente.

En esta homilía durante la Misa de San José del 2024, se reflexiona sobre la dimensión artesanal de la vida de Fe, la importancia de dejarnos interpelar por los sueños de Dios y el ejercicio de la paternidad.

In Dreams of a Visionary Explained by Metaphysics (1766), Kant criticizes speculation in the name of experience and criticizes scientific knowledge in the name of morality. He affirms that the cause, the effect and the substance are fundamental relationships that cannot be grasped or intuited. Reason is not given the capacity to know such fundamental relations. [ABSTRACT FROM AUTHOR]

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Introduction: Several studies indicate a close relationship between nightmares and Post-Traumatic Stress Disorder (PTSD). Patients who have experienced traumatic events often report repetitive nightmares and abrupt awakenings during sleep, as well as symptoms of persistent anxiety, hyper-vigilance, flashbacks, hallucinations, and phobias. Since nightmares involve fragments of traumatic memory and threat responses to survival or safety, they can also be considered "distressing dreams." Nightmares bring distress and often forgotten traumatic memories. This work intends to discuss the procedures of EMDR and Hypnosis, which can shed light on dreams and nightmares and how they can contribute to the well-being of patients suffering from this disorder. Method: Literature review on the use of EMDR (Eye Movement Desensitization and Reprocessing) and Hypnosis techniques in the treatment of symptoms of PTSD disorders. The search for scientific publications carried out on PubMed/NLM and Health and Psychology Virtual Library (VHL/Bireme/OPAS and VHL Psi Brazil). Results: EMDR and Hypnotherapy can facilitate to access memories of traumatic experiences contained in the dreamlike material of recurrent nightmares, as they help to release of repressed emotions along with the memory of the event that generated them, promoting psychic changes. Both therapies are used to access neural information stored in the mind-body system, promoting quality of sleep and life. Conclusion: Although sleep disorders are frequently reported in clinical practice, they are often overlooked and considered secondary symptoms of PTSD, rarely evaluated. Despite dreams and nightmares being considered as independent clinical phenomena, there are few investigations addressing their treatment, and there is limited research on new therapeutic contributions. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Psicoterapia y Psicosomática is the property of Instituto de Estudios Psicosomaticos & Psicoterapia Medica 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.)

En el presente artículo abordaremos el problema de lo irrepresentable dentro del psicoanálisis. Para esto exploramos dos ejes que consideramos anudados entre sí. En primer lugar, desde la lectura que hace Jacques Rancière del inconsciente freudiano a partir de su propuesta del inconsciente estético, nos situaremos en el cambio del régimen representacional al régimen estético de la literatura y su reparto de lo sensible que trasciende el mundo de las artes alcanzando un terreno político. En segundo lugar, investigaremos la relación de Freud con la técnica de interpretación de sueños, la teoría de los sueños en sí y, a partir de esto, el encuentro con los límites de la representación.

This article combines environmental humanities, legal studies, sound studies, and cultural studies to analyze how Wayuu poetry and film challenge conceptions of wind within the context of Colombia's energy transition. Based on an analysis of the poem "Tejiendo sueños" by Livio Suárez Urariyuu and the short film Somos hombres cascabel by Jorge Mario Suárez Iguarán, we discuss wind as a source of electric power in La Guajira. An aural perspective on Wayuu cultural products is adopted to trace links among sound, dreams, wind, and conceptions of cleanliness, renewability, and sustainability in contemporary climate-change discourse. Thinking with the poem and short film by Wayuu cultural producers, we interrogate wind energy's relationship to a neoextractivist logic; harnessed as part of Colombia's energy future, wind-based energy disrupts and pollutes La Guajira's soundscape and the Wayuu people's ability to dream. In so doing, wind turbines pose an existential threat and reinforce the relevance of the soundscape as the site of anticolonial struggles. [ABSTRACT FROM AUTHOR]

The article titled "Identification with the analytic function as a marker of the analytic process" proposes that identification with the analytic function can be used as an indicator of progress in psychoanalytic analysis. The case of a patient named Andrés is presented, who manages to understand and work through his problems over the course of two years of psychoanalysis. The importance of identification with the analytic function as a marker of the analytic process is discussed, and it is suggested that it can be measured and used in studies of clinical outcomes. However, it is acknowledged that working through is the least studied component of the analytic process. [Extracted from the article]

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Los famosos sueños de Descartes han constituido siempre para la historia de la filosofía un incómodo problema, pues dejaban la puerta abierta a la posibilidad de que el origen de la moderna racionalidad hubiese nacido de lo irracional. Superar este problema no fue fácil para el propio Descartes pasados los años ni lo ha sido para quienes desde entonces han mantenido que sus ideas marcaron el origen de una etapa de la filosofía y la ciencia caracterizada por el rechazo de cualquier tipo de saber basado en la iluminación, la revelación o la inspiración mística. La mayoría de los autores han intentado marginar tal carácter irracional de los orígenes de la racionalidad realizando una lectura de los sueños cartesianos a la luz del posterior desarrollo del pensamiento cartesiano. Aquí se propone, en cambio, hacer una valoración de aquellos sueños en el contexto de las inquietudes intelectuales que el francés tenía en 1619. Hay elementos en la descripción de los sueños cartesianos, como la relevancia otorgada al «entusiasmo», o la revelación de una nueva ciencia «desde lo alto», que la vinculan estrechamente con una concepción de la verdad y la razón muy cercana a la de platónicos, filósofos y poetas que posteriormente la historia de la filosofía ha considerado en las antípodas de la moderna racionalidad.

La obra de Jorge Luis Borges (1899-1986) siempre suele relacionarse con la de autores ajenos a la literatura española como De Quincey, Stevenson, Whitman, Chesterton, Coleridge o Poe. Su anglofilia es bien conocida por todos. También su relación con el idioma de Goethe o con la cultura árabe y Las mil y una noches. Sin embargo, asumiendo su propia sentencia «Mi destino es la lengua castellana, el bronce de Francisco de Quevedo», rastrearemos las huellas indelebles que dejó la literatura española del Barroco y de los Siglos de Oro en la obra del escritor argentino, y cómo los símbolos del siglo XVII son recuperados desde la literatura reconstructivista de Borges para continuar con una tradición y al mismo tiempo transformar su significado.

This project explores what dreams might reveal about the collective psyche's response to the COVID‐19 pandemic in its first year, before the development of vaccines. A brief survey, distributed to Jungian colleagues and organizations, and to various social media sites, invited people to submit online a dream related to the COVID‐19 pandemic. Four hundred and thirty‐six dreams were submitted. Forty additional Russian dreams were collected and submitted by Russian colleagues. Using qualitative research methods based on phenomenological hermeneutics, the researchers categorized and counted the range of COVID imagery. In addition, the researchers describe a range of psychic responses to the pandemic, including horror, grief, sickness, social discord, and violence, but also images of healing and transformation, increased sense of community, and spiritual renewal. Several healing nightmares are presented. Healing alchemical and anima/animus imagery is described. Twelve dreams are introduced and presented. It is concluded that the collective psyche, rooted in the Self, is a healing resource for social and cultural trauma. This project supports Beradt's (1968) inspirational study of dreaming in Nazi Germany, as well as recent studies of COVID‐related dreams and recent publications on the social nature of dreaming. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Analytical Psychology is the property of Wiley-Blackwell 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.)

The article focuses on the translation of the book "Sueños" by author Fracisco Quevedo by the author Roger L'Estrange into book "Visions." Topics discussed include English writers who refer to Quevedo to demonstrate familiarity with satirical writings, responses to L'Estrange's translation, and blend of neo-stoicism displayed by Sueños.

Presentamos un estudio realizado con mujeres, quienes a partir de sus emociones no ex­ presadas, favorecieron la formación del cán­cer en sus organismos al resentirse con sentimientos negativos. Citamos seis casos de personas enfermas con las que trabajamos —en estado consciente e inconciente— a partir del análisis de sus sueños y dibujos; así como a través de representaciones y simbolismos, en donde la confrontación y el acom­ pañamiento dieron como resultado un cam­bio de actitud a través del reconocimiento de su patología o resentimiento, para ello, em­pleamos las categorías miedo, rechazo, des­esperanza, exclusión y desamor. Reconocieron lasrecreaciones de fantasías negativas que propiciaron un primer nivel de de­velación de la verdad, pues no sabían que era posible cambiar de actitud con afirmaciones positi­vas. El artículo se fortalece con estudios de filosofía y terapia existencial.

Asumiendo la dificultad de definir los rasgos esenciales de una identidad colectiva, este artículo explora como hipótesis que algunos de esos rasgos son constructos (políticos, ideológicos, culturales, etc.), pero que hay otros que podrían, por un instante, ser causa de reconocimiento de una diferenciación en la globalización. En vez de determinar qué pueda ser una identidad desde métodos antropológicos, este artículo se adentraría en delinear un perfilado, que no pretende ser impositivo, pero sí propositivo, para lo que podría llamarse una forma de vida, desde la literatura y la arquitectura. Para ello, se tomará el concepto “friluftsliv”, una suerte de descriptor para una conciencia colectiva, la noruega, que expresa la preservación del medioambiente y un vivir de manera muy vinculada a la naturaleza. Se encuentra inicialmente ese término en las obras Henrik Ibsen, conocido por establecer una estrecha relación con los sueños, operando en el plano del inconsciente para la creación de sus obras. Haciendo derivar de ese concepto la conocida Deep Ecology, liderada por Arne Naess, se abre una segunda hipótesis sobre el giro nacionalista de una sociedad hasta hace pocos años reconocida en otro de sus rasgos identitarios como abierta y receptiva. Así, se examina el caso de los memoriales de los atentados de 2011, siendo la arquitectura el foco analítico para estudiar el extremismo político conservador en Noruega, concluyendo que es crucial entender las manifestaciones del inconsciente, supuestamente a salvo de injerencias, como la que proveería el “friluftsliv”, que son ya la vía abierta para las manipulaciones identitarias.

La Arquitectura es el compendio de lo humano y el arquitecto es un humanista de formación, y ese humanismo pervive en un mundo global, tecnológico hiperespecializado. En este trabajo se realizan reflexiones sobre el tema y se revisa la opinión de algunos autores al respecto. Sin una visión humanística e integral el arquitecto vería disminuido sus aportes a la sociedad.

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Copyright of Estilos da Clínica is the property of FEUSP - Faculdade de Educacao da USP - Universidade de Sao Paulo 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.)

The author, although an analyst, is an initiate into the topic of environmental destruction. Following Wendell Berry, she enters the dark and begins a journey of dream-like reflection, weaving images from her own dream and drawing on the work of Vaughan, Bernstein, Soloveitchik and Sacks. She asks, 'not if but where does climate change enter the room?'. The second half of the paper focuses on the manifestations of environmental destruction in dreams and sandplay from three patients and one dream group participant. The paper argues that the analyst must see and intuit before our patients can access the objective layer of environmental destruction in dreams and symbolic material. In this way, the climate becomes the wounded patient, and the analyst as wounded healer must first access his/her own relationship to the wounds inside. Finally, using an ancient Jewish mythological story of Rabbi Shimon bar Yochai, the author argues that Jungian analysts must work to find balance between the inner world of depth psychology and the outer world with its challenges and problems that include environmental destruction. [ABSTRACT FROM AUTHOR]

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This work analyzes the documentary Los sueños del castillo (2018) by Chilean filmmaker René Ballesteros, which depicts the daily life of a group of children confined in a state institution for having committed crimes. The documentary focuses on the stories about their dreams that the youths tell each other and the filming crew. It is important that this detention center is located in a Mapuche territory, given the relevance this culture gives to dreams (peuma). Taking Kathryn Bond Stockton’s notion of queer childhood as any defiance to normativity, we articulate a crucial relationship between institutional confinement as punishment for transgression, the interest in dream activity, the horror genre as the aesthetic chosen by the director, and the relevance given to sound throughout the film. --- El presente trabajo analiza el documental Los sueños del castillo (2018) del realizador chileno René Ballesteros, que retrata la vida de un grupo de niños en reclusión en una institución estatal por haber cometido delitos. El documental se centra en los relatos de los sueños que los jóvenes reclusos se narran unos a otros y al equipo realizador. Es importante para la película que el centro de detención esté situado en territorio mapuche, dada la relevancia que esa cultura da a los sueños (peuma). A partir de la noción de infancia queer como desafío de la normatividad, propuesta por Kathryn Bond Stockton, articulamos una relación entre la detención institucional como disciplinamiento de esa transgresión y la perspectiva del documental que trastoca esa coerción a partir del interés por la vida onírica, la elección del género del terror como opción estética en el documental y la relevancia dada en la película a la dimensión sonora.

Este ensayo trata el tema de los sueños en la obra de Julio Cortázar de manera soslayada. Se problematiza la relación falseada que mantienen los personajes con esta noción en los cuentos fantásticos de la primera etapa cortazariana, La otra orilla, Bestiario y Final del juego. ¿Son las experiencias que viven los personajes unos sueños? Volviendo a una metodología de narratología clásica, tomando en cuenta el carácter hipersubjetivo y fantástico de la obra cortazariana, así como el papel activo del lector en la producción del texto, se analizan más detenidamente los cuentos “Las manos que crecen”, “Distante espejo”, “Retorno de la noche” y “La noche boca arriba”.

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Las siguientes notas de investigación tienen como propósito presentar los avances sociológicos en el estudio de los sueños, haciendo hincapié en la valoración de las recientes aportaciones en la materia realizadas por el sociólogo francés Bernard Lahire. Después de esbozar los escasos trabajos precedentes sobre esta cuestión, expondremos que el modelo interpretativo propuesto por el autor francés, fruto del diálogo con las principales disciplinas científicas dedicadas a lo onírico, sienta las bases para el desarrollo de un programa de investigación dedicado a la sociología de los sueños. La construcción de un nuevo objeto de estudio, fascinante y misterioso, y prácticamente sin precedentes en la sociología española, añade interés al abordaje sociológico de los sueños.

Copyright of Revista Internacional de Sociología is the property of Consejo Superior de Investigaciones Cientificas 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.)

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This paper examines Russell Edson's metaliterary texts. Since almost no previous attempts have been made to consistently systematize them, a diachronic approach has been adopted. Edson's collections, leaving aside his two novels and four short plays, are taken as the corpus for this work. Accordingly, his surrealist ars poetica is also analyzed in the light of his own dreamlike short texts, whether prose poems or short-short stories. It is concluded that the American writer constructed his apparently nonsensical works on the basis of a highly sophisticated rationalism insomuch as they refer to their own processes of composition while still preserving most of their surrealist features. [ABSTRACT FROM AUTHOR]

Análisis y sigfinificado del sueño y del soñar en la Edad Media.

The conflicts of the outer couple (crises, separations, divorces) with a high incidence in the rates of depression, reveal the archetypal dysfunction of the relationship between the inner-couple (in-shadow) and the outer-couple (in-crisis). To understand this in depth, a new animated and integrated model of the masculine (animus) and the feminine (anima) is explored. It is a transformational model, in which Jung's contributions are integrated and understood as knowledge in transition. Masculine and feminine cosmogonic principles are personified in the human psyche as anima-animus archetypes-complexes. Their relationship, mediated by the binding eros (cosmogonic-eros), configures the inner-couple-complex. Masculine and feminine are differentiations of the Self energy, present in both men and women. In the conscious dimension, they structure the ego-anima-animus identity; in the dimension of the personal unconscious, the anima-animus complexes; and at the archetypal level, the deep identity of the primordial feminine/masculine. In this initial restructured model, the anima-animus relationship and the description of the dual quaternity as the dynamics of the inner-outer couple interrelation are especially significant. The breadth and comprehensive richness of the new model is illustrated in the clinical/dream material of a patient under analysis, presenting the dynamics: inner couple in shadow - outer couple in crisis. [ABSTRACT FROM AUTHOR]

This paper explores the question of assisted dying from both a legal and psychological perspective within the legal parameters in place at the time of writing of this paper. Links are made between Kohut's notion of an acceptance of the finiteness of existence and of transience as one of several indicators of the maturation and transformation of archaic narcissism, and Jung's notion of the readiness and ability to 'die with life' as the goal of the second half of life. The author raises awareness of the importance of the need for clarity with regard to these issues on the part of therapists who may be required to provide an evaluation of a patient's admissibility to a service of assisted dying. [ABSTRACT FROM AUTHOR]

This paper explores the consequences of a collective trauma on the individual psyche. The author aims to show the difficulties emerging in the process of working through an early trauma when the personal wound is merged with a family and cultural trauma. Referencing clinical dream material, the author also highlights the importance of including the objective and the subjective levels of analysis, because if the clinical work is solely focused upon the intrapsychic subjective dimension, this may tend to perpetuate the traumatic cycle based on the original denial. This process requires from the analyst sensitivity and receptivity to accept the reality of the collective trauma with all its overwhelming affects, without losing the capacity for imagination; thus, the horror of the non-representable may gradually find - within the analytic dyad - a symbolic way to be retrieved, metabolized, and elaborated. [ABSTRACT FROM AUTHOR]

This is a clinical case presentation of a Catholic hospital chaplain, who, like thousands of deeply wounded children from around the world, was sexually abused by his parish priest. Believing he had received 'a special blessing' contributed to his denial, rationalization and ultimate identification with his abuser. For 58 years, having repressed his earlier experience, this man lived as a Catholic cleric, abusing others. Entering analysis provided him with an opportunity to work with his dreams and memories. Analysis enabled him to consciously come to terms with and benefit from a future that fostered his individuation and allowed him to become a spokesman for the rehabilitation of others suffering a similar fate. [ABSTRACT FROM AUTHOR]

En el marco de un macroproyecto sobre desarrollo personal se indaga sobre las opiniones de los jóvenes cartageneros en cuanto al planteamiento y ejecución del proyecto de vida. Además, se busca conocer cuáles son las necesidades y limitantes que estos presentan frente al tema. En la investigación inicial participaron 150 jóvenes con edades comprendidas mayormente entre los 20 y 25 años de estratos 1, 2, 3, 4, 5 y 6. La metodología utilizada es de tipo descriptivo transversal. Los resultados evidenciaron que, una cantidad considerable de los jóvenes no tienen su proyecto de vida estructurado, aun así, manifiestan que les gustaría contar con una guía para la planificación de este. De igual forma, consideran que el éxito está asociado a ciertos atributos personales y que la habilidad que más les gustaría potencializar es la inteligencia emocional. Entre las conclusiones, se resalta la importancia del diseño del proyecto de vida, dado que, permite establecer un propósito que le dé sentido a su existencia. Asimismo, en el camino por el cumplimiento de este se protegen de caer en situaciones riesgosas propias de la etapa de la juventud.

The place of the imagination in human life is one of the great themes that Rubem Alves developed at the beginning of his innovative theological work. He also incorporated language as one of his main concerns to redirect liberating reflection in an integral way. Tancara delves into the way in which Alves assumed the place of dreams and utopia, as well as redefining what reality is. It emphasizes the rebellion that this approach represents for a theology that is firmly anthropological and attentive to the integral human situation. [ABSTRACT FROM AUTHOR]

This article shows the influence of Quevedo and his works on texts written by Rafael Chirbes since approximately 2001. Quevedo's influence helps to better understand the form, intention and tone of Los viejos amigos (2003), Crematorio (2007) and En la orilla (2013), and also the evolution of Chirbes' personal and literary trajectory. To this end, it is essential to take into account the reading notes made by Chirbes in his own copies of Quevedo's texts (Los sueños, 1969, Historia de la vida del Buscón, 1970, Poemas escogidos, 1972, Obras en verso, 1981, Obras completas en prosa, 2003 and 2007) as well as his opinions of the work of the Madrid-born writer as detailed in his diaries, A ratos perdidos, and in prologues, talks and lectures compiled as essays in El novelista perplejo (2002) and Por cuenta propia. Leer y escribir (2010). [ABSTRACT FROM AUTHOR]

This study focuses on Antonio Enríquez Gómez's literary tributes to the work of Francisco de Quevedo. His references to the author of Sueños reveal many artistic affinities, visible for example in El siglo pitagórico y Vida de don Gregorio Guadaña, in La Inquisición de Lucifer and, most of all, in La torre de Babilonia. Sometimes even Enríquez Gómez tries to reiterate and rework Quevedo's procedures, although without reaching his originality and ingenuity. Beyond the social distance and ideological divergences between the authors, in La torre de Babilonia Enríquez Gómez reworks and transforms Quevedo's material, especially the figure and role of the necromancer Marquis of Villena in the Sueño del infierno. The relationship between La torre de Babilonia and Sueños needs a more detailed and comprehensive work than has been done to date. In particular, it calls for an analysis between the Política de Dios, gobierno de Cristo and the two issues of the Política angélica, whose title seems already to be a copy of the one used by Quevedo. [ABSTRACT FROM AUTHOR]

In this article, we address the problem of the irrepresentable within psychoanalysis. To do so, we explore two axes that we consider knotted together. First, based on Jacques Rancière's reading of the Freudian unconscious as an aesthetic unconscious, we focus on the transition of the representational regime to the aesthetic regime of literature and its distribution of sensitivity, which transcends the world of the arts reaching a political terrain. Second, we look into Freud's relationship with the technique of dream interpretation, the theory of dreams itself, and, from this, the encounter with the limits of representation. [ABSTRACT FROM AUTHOR]

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Copyright of Aurora: Papeles del Seminario María Zambrano is the property of Seminario Maria Zambrano 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.)

En Colombia, la desaparición ha inscrito una violencia capaz de atacar no solo la vida, sino la existencia. Instaurando una lógica de terror fantástico, el lugar de las víctimas se desploma hacia un vacío de sentido que quiebra lo sensible y lo decible. No obstante, un acercamiento fenomenológico-hermenéutico a la experiencia de once familiares de desaparecidos en Colombia pone en duda el deseo totalizador de la violencia y revela que la introducción del no-lugar no suspende la relación con los ausentes. Más bien, nuestros resultados sugieren que el desaparecido puede resonar, manifestarse en sueños o hacerse tela en el acto de tejer. Es en estos espacios de aparición donde se articula una militancia en contra de la ausencia.

The disappearance of people in Peru generates a sense of rupture in the rural Andes. It is a product of recruit-ment and armed conflicts between guerrilla groups and law enforcement agencies and paramilitary groups during the decades of 1980 and1990. This sense of rupture is regained through the continual presence of the absent, expressed in a particular concept of posthumous life which extends beyond the death of the person who has disappeared. Through field work and in-depth interviews, this article recovers the stories of those who live in places where death was not peaceful or properly ritualized, meaning, where death was not domesticated. In order to understand the ontological ambivalence of the figure of the disappeared, who is neither dead or alive, and the consequences of its liminality, this article exposes the religious traditional representations created and the repertory of rites maintained in Peru. Tormented souls, known pathologically as a product of folklore, have not been considered interpretative categories for understanding the experience of violence. Therefore, this re-search addresses the social meanings of these accounts as a contribution for understanding the impact of forced disappearances and the approaches of searching for victims and relating to them. This task is undertaken in order to reconstruct a sense that may fill to some extent the emptiness left by the disappearance of a loved one, prolonging and reactivating their social existence.

En Acerca de la adivinación, Aristóteles afirma que "la naturaleza es demoniaca". El adjetivo es difícil de traducir y tiene connotación sobrenatural tanto en griego como en español. Pero si Aristóteles no explica lo natural apelando a lo sobrenatural, ¿por qué utiliza este adjetivo? Para resolver la dificultad se propone una lectura mitigada del adjetivo demoniaco. "Maravilloso" es una buena traducción, porque sugiere que la naturaleza es sorprendente y no por ello carente de explicación natural.

El trabajo propone una nueva interpretación a uno de los poemarios más importantes de la obra de Romualdo: El movimiento y el sueño. Obra donde el autor llega a consolidar el principal objetivo de su quehacer poético: la búsqueda constante de una nueva realidad poética a través del trabajo tenaz e incisivo sobre la materialidad del lenguaje. Para ello, después de un repaso por las diversas etapas de su obra y sobre la exigua crítica en torno a su poética, se analiza el poemario a partir de la concepción de la poesía concreta propuesta por el Grupo Noigrandes, para luego analizar el poema a partir de la noción de sueño y relaciones espaciales propuesta por Lotman y la noción de condensación de Freud.