The role of fantasies and dreams in the TV viewing—aggression relationship

The TV viewing habits of 391 8-year-old and 10-year-old Finnish children were related to their aggression, their aggressive and fear fantasies, and their dreams and fantasies about TV. Two measurements of aggression were made: peer-nominated aggression and self-rated aggression. TV viewing habits were measured by the amount of TV seen during a week and violence viewing, that is, how regularly violent TV serials were watched. Hypothetically, in addition to a direct relationship between TV viewing and aggression, there could also be an indirect relationship; for example, fantasizing might provide a link in the TV viewing-aggression relationship. There were significant positive correlations for the boys between TV viewing variables and aggression. There were also significant positive correlations between the amount of TV and televised violence viewing and fear and aggressive fantasies in general and with dreams and fantasies about actual TV programs seen. The correlations were less frequent for the girls. The same tendencies were evident for age groups and education. More frequent positive correlations were found with older children and regular classes than with younger children and music classes. The use of fantasy was also correlated positively with both peer-nominated and self-rated aggression. The results of the present study support the information-processing theory, which suggests that the more a child watches TV the more he or she has fantasies about the programs and rehearses the scenes viewed which, in turn, results in explicit aggressive behavior.     

The Limbic System and the Soul: Evolution and the Neuroanatomy of Religious Experience

The evolutionary neurological foundations of religious experience are detailed. Human beings have been burying and preparing their dead for the Hereafter for more than 100,000 years. These behaviors and beliefs are related to activation of the amygdala, hippocampus, and temporal lobe, which are responsible for religious, spiritual, and mystical trancelike states, dreaming, astral projection, near-death and out-of-body experiences, and the hallucination of ghosts, demons, angels, and gods. Abraham, Moses, Muhammad, and Jesus Christ, and others who have communed with angels or gods display limbic system hyperactivity, whereas patients report religious hallucinations or out-of-body experiences when limbic structures are stimulated or excessively activated. It is postulated that limbic and temporal lobe structures account for the sexual and violent aspects of religious behavior and also serve as a "transmitter to God," and that the evolution of these structures made spiritual experience possible.     

Dreams,psychoanalysis and virtuality: the ancient mind in the modern world

The modern psyche is being shaped by the technological revolution involving the development of a virtual electronic environment in replacement of the natural world. Through the lens of the dream, as it has been valued and devalued in various cultures (including psychoanalysis), we can explore changes in the status of inner life. Psychoanalysis at first celebrated, now ignores dreams. This development runs parallel to the high value of dreams in pre‐industrial cultures and their demotion in contemporary post‐industrial Western culture. Despite official disregard for dreams, dreams as the original virtual experience, serve as the basic model from nature for the electronic virtual world displayed on the external screen. Also, dreams reappear in a technological transformation as film, video, TV and computer imagery. The ancient importance of dreams has been transferred to the powerful influence of life on the external screen. But dreams as dreams are like “the canary in the mind,” warning of a continuing demotion of inner life in modern “post‐human” culture. A rebellious re‐engagement with dreams, in clinical and theoretical psychoanalysis, is advocated.     

From the dreams of a generation to the theory of dreams: Freud's Roman dreams

In The Interpretation of Dreams, Freud's interpretation of oedipal desires does not occur at the expense of historical and personal desires, which are always there as a backdrop. In the relentless examination of his own dreams that Freud makes in order to show the mechanisms inherent in all oneiric deformation, we are also led to another, specifically historical, aspect of the issue of Jewish emancipation, which he experiences at first hand. By analysing his own dreams, Freud not only shows us the mechanisms governing dream formation, but also develops a pointed critique of his contemporary society and its prejudices.     

A Jungian approach to dreams reported by soldiers in a modern combat zone

Treating combat deployed soldiers is becoming more prevalent and needed in psychiatry. Modern combat produces unique psychological challenges, including those without criteria for post-traumatic stress disorder (PTSD). This article will attempt to share the primary author's experience with psychotherapy in a combat zone, along with understanding the general themes of dreams the author encountered while being deployed. Toward that end, the primary author [RW] discusses his personal experiences in Iraq working with soldiers whom he saw and treated while in theatre, with a particular focus on the dreams they reported. The co-authors [EG and MI] afterward collaborated with the primary author to formulate and provide insight into the dreams from a Jungian perspective.     

Waking and dreaming: related but structurally independent. Dream reports of congenitally paraplegic and deaf-mute persons

Models of dream analysis either assume a continuum of waking and dreaming or the existence of two dissociated realities. Both approaches rely on different methodology. Whereas continuity models are based on content analysis, discontinuity models use a structural approach. In our study, we applied both methods to test specific hypotheses about continuity or discontinuity. We contrasted dream reports of congenitally deaf-mute and congenitally paraplegic individuals with those of non-handicapped controls. Continuity theory would predict that either the deficit itself or compensatory experiences would surface in the dream narrative. We found that dream form and content of sensorially limited persons was indifferent from those of non-handicapped controls. Surprisingly, perceptual representations, even of modalities not experienced during waking, were quite common in the dream reports of our handicapped subjects. Results are discussed with respect to feedforward mechanisms and protoconsciousness theory of dreaming.     

The Tao of Creating Sacred Relationships

SUMMARY

This article articulates the major premises of Sheldon Z. Kramer's book, Transforming the Inner and Outer Family: Humanistic and Spiritual Approaches to the Mind-Body Systems Therapy(The Haworth Press, Inc., 1995). This overview briefly introduces and explains the power of meditation in psychotherapy, meditation and the use of the body, creating congruent communication, working with incongruence in couples and bridging the inner and outer couple.     

Steering through storms to safe havens: Playing and reality in Brief Dynamic Therapy

The author outlines the contribution and relevance of Winnicott's thinking to the practice of Brief Dynamic Therapy. Specifically he notes three transitions that can be employed to deepen the therapeutic engagement with the patient and enhance effectiveness. The transitions involve acknowledging the let-down, facing the patient's destructiveness and reaching back to what had been good enough in their early experience. The importance of play and spontaneity in the transitional space of brief therapy are also noted as well as their relationship to particular therapeutic techniques. The augmentation that Gustafson has provided to Winnicott's ideas which map the notion of changing a reiterating pattern onto the terrain of the patient's current external world as well as in dreams is described. These themes are then illustrated by two case studies.     

The scenic function of the ego and its role in symptom and character formation1

The author argues that the scenic function of the ego permits the situationally appropriate representation of an unconscious, infantile configuration – that is, of a relatively stable, personality‐based drive scene having the same status as latent dream thoughts. The products of conflict elaboration (symptoms, etc.) are manifested in different ways in accordance with the conditions of the relevant situation. The contents of the drive scene are created by the psychical apparatus on the basis of infantile perceptions and are revealed in screen memories. The capacity for situationally appropriate representation is apparently bound up with the mobile drive, including its narcissistic transformations. Desexualization (in the sense of neutralization) renders scenic elaboration impossible. The drive derivatives withdrawn from the scenic configuration contribute to ego organization and the formation of character traits, which no longer vary according to the situation, but can only be modified by a change in personality structure itself. It is as yet unclear whether a process of resexualization can make them amenable once more to analytic work. The form of narcissistic libido that can assume a scenic configuration is closely related to primary narcissism. Its manifestations, which may likewise emerge in situation‐dependent symptom formations, appear accessible to analysis.     

GRADIVA: FREUD,FETISHISM, AND POMPEIAN FANTASY

This paper is a critical reconsideration of Freud's analysis (1907) of Wilhelm Jensen's novella Gradiva: A Pompeian Fantasy (1903). Freud's interest was aroused by the parallels between Jensen's presentation of dreams and Freud's model of dream formation just published in The Interpretation of Dreams (1900). Freud also acclaims Jensen's presentation of the formation and “cure” of his protagonist's delusion about a marble bas‐relief of a woman walking. This paper argues for the centrality of the phenomenon of fetishism, briefly considered but excluded from Freud's analysis. The fantasy of Gradiva as “the necessary conditions for loving” (Freud 1910, pp. 165–166) is also a key thesis of the essay, which makes use of the newly translated Freud–Jensen correspondence contained in this article's Appendix.