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Dreams From Homer to Plato
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| Zeitschriftentitel: | Archiv für Religionsgeschichte |
|---|---|
| Personen und Körperschaften: | |
| In: | Archiv für Religionsgeschichte, 15, 2014, 1, S. 5-16 |
| Format: | E-Article |
| Sprache: | Unbestimmt |
| veröffentlicht: |
Walter de Gruyter GmbH
|
| Schlagwörter: |
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Redfield, James Redfield, James |
|---|---|
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Redfield, James |
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Redfield, James Archiv für Religionsgeschichte Dreams From Homer to Plato Religious studies |
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redfield, james |
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Redfield, James 1868-8888 1436-3038 Walter de Gruyter GmbH Religious studies http://dx.doi.org/10.1515/arege-2013-0002 <jats:title>Abstract</jats:title><jats:p> In archaic and classical literature dreams often appear as independent entities that enter human consciousness as messengers or omens. In Homer a god can come in a dream-always in disguise-or can send a dream. Dreams are insubstantial, like the psychai; a psyche like a god may come in a dream. If a dream bears a message (which may be a lie) it declares itself a messenger; ominous dreams simply arrive and require interpretation-which may be erroneous. Insubstantial and deceptive, dreams occupy a territory between reality and unreality. The resultant ambiguities are explored at length in Odyssey 19, where a truthful, self-interpreting dream is told and rejected by the teller, who nevertheless proceeds to act as if she believed it. Later literature shows us specific rituals for dealing with dreams, and tells of their origin as children of Night or Chthôn. Sometimes exogenic dreams are contrasted with endogenic dreams, which may arise from organic states. Finally in Plato’s Republic we have an account of certain dreams as irruptions into consciousness of hidden aspects of the psyche.</jats:p> Dreams From Homer to Plato Archiv für Religionsgeschichte |
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Dreams From Homer to Plato |
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Dreams From Homer to Plato |
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dreams from homer to plato |
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Religious studies |
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2014 |
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<jats:title>Abstract</jats:title><jats:p> In archaic and classical literature dreams often appear as independent entities that enter human consciousness as messengers or omens. In Homer a god can come in a dream-always in disguise-or can send a dream. Dreams are insubstantial, like the psychai; a psyche like a god may come in a dream. If a dream bears a message (which may be a lie) it declares itself a messenger; ominous dreams simply arrive and require interpretation-which may be erroneous. Insubstantial and deceptive, dreams occupy a territory between reality and unreality. The resultant ambiguities are explored at length in Odyssey 19, where a truthful, self-interpreting dream is told and rejected by the teller, who nevertheless proceeds to act as if she believed it. Later literature shows us specific rituals for dealing with dreams, and tells of their origin as children of Night or Chthôn. Sometimes exogenic dreams are contrasted with endogenic dreams, which may arise from organic states. Finally in Plato’s Republic we have an account of certain dreams as irruptions into consciousness of hidden aspects of the psyche.</jats:p> |
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| description | <jats:title>Abstract</jats:title><jats:p> In archaic and classical literature dreams often appear as independent entities that enter human consciousness as messengers or omens. In Homer a god can come in a dream-always in disguise-or can send a dream. Dreams are insubstantial, like the psychai; a psyche like a god may come in a dream. If a dream bears a message (which may be a lie) it declares itself a messenger; ominous dreams simply arrive and require interpretation-which may be erroneous. Insubstantial and deceptive, dreams occupy a territory between reality and unreality. The resultant ambiguities are explored at length in Odyssey 19, where a truthful, self-interpreting dream is told and rejected by the teller, who nevertheless proceeds to act as if she believed it. Later literature shows us specific rituals for dealing with dreams, and tells of their origin as children of Night or Chthôn. Sometimes exogenic dreams are contrasted with endogenic dreams, which may arise from organic states. Finally in Plato’s Republic we have an account of certain dreams as irruptions into consciousness of hidden aspects of the psyche.</jats:p> |
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| spelling | Redfield, James 1868-8888 1436-3038 Walter de Gruyter GmbH Religious studies http://dx.doi.org/10.1515/arege-2013-0002 <jats:title>Abstract</jats:title><jats:p> In archaic and classical literature dreams often appear as independent entities that enter human consciousness as messengers or omens. In Homer a god can come in a dream-always in disguise-or can send a dream. Dreams are insubstantial, like the psychai; a psyche like a god may come in a dream. If a dream bears a message (which may be a lie) it declares itself a messenger; ominous dreams simply arrive and require interpretation-which may be erroneous. Insubstantial and deceptive, dreams occupy a territory between reality and unreality. The resultant ambiguities are explored at length in Odyssey 19, where a truthful, self-interpreting dream is told and rejected by the teller, who nevertheless proceeds to act as if she believed it. Later literature shows us specific rituals for dealing with dreams, and tells of their origin as children of Night or Chthôn. Sometimes exogenic dreams are contrasted with endogenic dreams, which may arise from organic states. Finally in Plato’s Republic we have an account of certain dreams as irruptions into consciousness of hidden aspects of the psyche.</jats:p> Dreams From Homer to Plato Archiv für Religionsgeschichte |
| spellingShingle | Redfield, James, Archiv für Religionsgeschichte, Dreams From Homer to Plato, Religious studies |
| title | Dreams From Homer to Plato |
| title_full | Dreams From Homer to Plato |
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| title_short | Dreams From Homer to Plato |
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| topic | Religious studies |
| url | http://dx.doi.org/10.1515/arege-2013-0002 |