Dream Psychology by Sigmund Freud (interesting novels in english .TXT) 📕

We have not exhausted our valuation of the dream work. In addition to condensation, displacement, and definite arrangement of the psychical matter, we must ascribe to it yet another activity—one which is, indeed, not shared by every dream. I shall not treat this position of the dream work exhaustively; I will only point out that the readiest way to arrive at a conception of it is to take for granted, probably unfairly, that it only subsequently influences the dream content which has already been built up. Its mode of action thus consists in so coördinating the parts of the dream that these coalesce to a coherent whole, to a dream composition. The dream gets a kind of façade which, it is true, does not conceal the whole of its content. There is a sort of preliminary explanation to be strengthened by interpolations and slight alterations. Such elaboration of the dream content must not be too pronounced; the misconception of the dream thoughts to which it gives rise is merely superficial, and our first piece of work in analyzing a dream is to get rid of these early attempts at interpretation.

The motives for this part of the dream work are easily gauged. This final elaboration of the dream is due to a regard for intelligibility—a fact at once betraying the origin of an action which behaves towards the actual dream content just as our normal psychical action behaves towards some proffered perception that is to our liking. The dream content is thus secured under the pretense of certain expectations, is perceptually classified by the supposition of its intelligibility, thereby risking its falsification, whilst, in fact, the most extraordinary misconceptions arise if the dream can be correlated with nothing familiar. Every one is aware that we are unable to look at any series of unfamiliar signs, or to listen to a discussion of unknown words, without at once making perpetual changes through our regard for intelligibility, through our falling back upon what is familiar.

We can call those dreams properly made up which are the result of an elaboration in every way analogous to the psychical action of our waking life. In other dreams there is no such action; not even an attempt is made to bring about order and meaning. We regard the dream as "quite mad," because on awaking it is with this last-named part of the dream work, the dream elaboration, that we identify ourselves. So far, however, as our analysis is concerned, the dream, which resembles a medley of disconnected fragments, is of as much value as the one with a smooth and beautifully polished surface. In the former case we are spared, to some extent, the trouble of breaking down the super-elaboration of the dream content.

All the same, it would be an error to see in the dream façade nothing but the misunderstood and somewhat arbitrary elaboration of the dream carried out at the instance of our psychical life. Wishes and phantasies are not infrequently employed in the erection of this façade, which were already fashioned in the dream thoughts; they are akin to those of our waking life—"day-dreams," as they are very properly called. These wishes and phantasies, which analysis discloses in our dreams at night, often present themselves as repetitions and refashionings of the scenes of infancy. Thus the dream façade may show us directly the true core of the dream, distorted through admixture with other matter.

Beyond these four activities there is nothing else to be discovered in the dream work. If we keep closely to the definition that dream work denotes the transference of dream thoughts to dream content, we are compelled to say that the dream work is not creative; it develops no fancies of its own, it judges nothing, decides nothing. It does nothing but prepare the matter for condensation and displacement, and refashions it for dramatization, to which must be added the inconstant last-named mechanism—that of explanatory elaboration. It is true that a good deal is found in the dream content which might be understood as the result of another and more intellectual performance; but analysis shows conclusively every time that these intellectual operations were already present in the dream thoughts, and have only been taken over by the dream content. A syllogism in the dream is nothing other than the repetition of a syllogism in the dream thoughts; it seems inoffensive if it has been transferred to the dream without alteration; it becomes absurd if in the dream work it has been transferred to other matter. A calculation in the dream content simply means that there was a calculation in the dream thoughts; whilst this is always correct, the calculation in the dream can furnish the silliest results by the condensation of its factors and the displacement of the same operations to other things. Even speeches which are found in the dream content are not new compositions; they prove to be pieced together out of speeches which have been made or heard or read; the words are faithfully copied, but the occasion of their utterance is quite overlooked, and their meaning is most violently changed.

It is, perhaps, not superfluous to support these assertions by examples:

1. A seemingly inoffensive, well-made dream of a patient. She was going to market with her cook, who carried the basket. The butcher said to her when she asked him for something: "That is all gone," and wished to give her something else, remarking; "That's very good." She declines, and goes to the greengrocer, who wants to sell her a peculiar vegetable which is bound up in bundles and of a black color. She says: "I don't know that; I won't take it."

The remark "That is all gone" arose from the treatment. A few days before I said myself to the patient that the earliest reminiscences of childhood are all gone as such, but are replaced by transferences and dreams. Thus I am the butcher.

The second remark, "I don't know that" arose in a very different connection. The day before she had herself called out in rebuke to the cook (who, moreover, also appears in the dream): "Behave yourself properly; I don't know that"—that is, "I don't know this kind of behavior; I won't have it." The more harmless portion of this speech was arrived at by a displacement of the dream content; in the dream thoughts only the other portion of the speech played a part, because the dream work changed an imaginary situation into utter irrecognizability and complete inoffensiveness (while in a certain sense I behave in an unseemly way to the lady). The situation resulting in this phantasy is, however, nothing but a new edition of one that actually took place.

2. A dream apparently meaningless relates to figures. "She wants to pay something; her daughter takes three florins sixty-five kreuzers out of her purse; but she says: 'What are you doing? It only cost twenty-one kreuzers.'"

The dreamer was a stranger who had placed her child at school in Vienna, and who was able to continue under my treatment so long as her daughter remained at Vienna. The day before the dream the directress of the school had recommended her to keep the child another year at school. In this case she would have been able to prolong her treatment by one year. The figures in the dream become important if it be remembered that time is money. One year equals 365 days, or, expressed in kreuzers, 365 kreuzers, which is three florins sixty-five kreuzers. The twenty-one kreuzers correspond with the three weeks which remained from the day of the dream to the end of the school term, and thus to the end of the treatment. It was obviously financial considerations which had moved the lady to refuse the proposal of the directress, and which were answerable for the triviality of the amount in the dream.

3. A lady, young, but already ten years married, heard that a friend of hers, Miss Elise L____, of about the same age, had become engaged. This gave rise to the following dream:

She was sitting with her husband in the theater; the one side of the stalls was quite empty. Her husband tells her, Elise L____ and her fiancé had intended coming, but could only get some cheap seats, three for one florin fifty kreuzers, and these they would not take. In her opinion, that would not have mattered very much.

The origin of the figures from the matter of the dream thoughts and the changes the figures underwent are of interest. Whence came the one florin fifty kreuzers? From a trifling occurrence of the previous day. Her sister-in-law had received 150 florins as a present from her husband, and had quickly got rid of it by buying some ornament. Note that 150 florins is one hundred times one florin fifty kreuzers. For the three concerned with the tickets, the only link is that Elise L____ is exactly three months younger than the dreamer. The scene in the dream is the repetition of a little adventure for which she has often been teased by her husband. She was once in a great hurry to get tickets in time for a piece, and when she came to the theater one side of the stalls was almost empty. It was therefore quite unnecessary for her to have been in such a hurry. Nor must we overlook the absurdity of the dream that two persons should take three tickets for the theater.

Now for the dream ideas. It was stupid to have married so early; I need not have been in so great a hurry. Elise L____'s example shows me that I should have been able to get a husband later; indeed, one a hundred times better if I had but waited. I could have bought three such men with the money (dowry).

Footnote 1: "Ich möchte gerne etwas geniessen ohne 'Kosten' zu haben." A a pun upon the word "kosten," which has two meanings—"taste" and "cost." In "Die Traumdeutung," third edition, p. 71 footnote, Professor Freud remarks that "the finest example of dream interpretation left us by the ancients is based upon a pun" (from "The Interpretation of Dreams," by Artemidorus Daldianus). "Moreover, dreams are so intimately bound up with language that Ferenczi truly points out that every tongue has its own language of dreams. A dream is as a rule untranslatable into other languages."—TRANSLATOR.

Footnote 2: It is worthy of remark that eminent philologists maintain that the oldest languages used the same word for expressing quite general antitheses. In C. Abel's essay, "Ueber den Gegensinn der Urworter" (1884, the following examples of such words in England are given: "gleam—gloom"; "to lock—loch"; "down—The Downs"; "to step—to stop." In his essay on "The Origin of Language" ("Linguistic Essays," p. 240), Abel says: "When the Englishman says 'without,' is not his judgment based upon the comparative juxtaposition of two opposites, 'with' and 'out'; 'with' itself originally meant 'without,' as may still be seen in 'withdraw.' 'Bid' includes the opposite sense of giving and of proffering." Abel, "The English Verbs of Command," "Linguistic Essays," p. 104; see also Freud, "Ueber den Gegensinn der Urworte"; Jahrbuch für Psychoanalytische und