Philosophy of dream

The article investigates the impact on Western culture of the so-called Oneirocriticon of Achmet, a Byzantine Greek dreambook, by focusing on an early Latin translation made by Leo Tuscus in 1176 and entitled De Somniis et Oraculis. The study presents a revised list of both existing and lost Latin manuscripts, and of the manuscripts containing later translations into vernacular European languages. A subsection is dedicated to the text preserved in Oxford, St John’s Library MS 172 considered as the missing link between the Latin tradition and some of the vernacular versions. In order to provide evidence of the successful reception of the De Somniis et Oraculis and its authority within the Western medieval dream tradition, the author discusses two literary cases from Dante’s Commedia (Purgatorio 9) and from the Lancelot en prose. The list of excellent readers of Tuscus includes also Coluccio Salutati, Filippo Buonaccorsi, Pierleone da Spoleto, Gerolamo Cardano and the Renaissance families Visconti-Sforza, Montefeltro, de’ Medici and Estensi.

In appendix, the author publishes the transcriptions of the index of Tuscus’ dreambook, and of a few significant excerpts  taken from the manuscript Oxford, Bodleian Library, Digby 103.

KEYWORDS - Leo Tuscus - Leon Toscan - Leone Toscano - Leo Pisano - Leo da Pisa - Leo Etherianus - Pseudo-Achmet - Achmet ibn Sirin - Sereim - De Somniis et Oraculis - Divination through dreams - Dream Divination - Divinatione per somnium - Dreams in Literature - Dreaming in the Middle Ages - Divinazione - Oneirocritica - Oneirocriticon - Digby 103 - Berriot - Byzantium - Dondaine - Purgatorio IX - Purgatorio 9 - Dream of the eagle - Dreams in Dante"

This chapter introduces the notion of 'oneirogenesis' or the origin of daytime beliefs in dream experiences. Dreams with an exceptionally vivid sensation of reality ('reality dreams')--of which there are many types (e.g., nightmares, lucid dreams, flying dreams, sex dreams)--are particularly likely to engender and modify waking beliefs. Moreover, animistic beliefs (e.g., that the soul exists independent of the body) and other beliefs in spiritual entities and events are especially likely to be influenced by such dreams. Examples are provided from both the historical literature and laboratory studies.

Edward Witherspoon distinguishes Wittgenstein’s conception of nonsense from Rudolf Carnap’s.  The latter does not fully take into account the fact that, if something really is nonsense, it has no more meaning than ‘Ab sur ah’ and therefore cannot have any logical properties.  He finds the Carnapian conception even in professed Wittgensteinians such as Peter Hacker and Gordon Baker who think of themselves as rejecting it.  My question is where this leaves the notion of PHILOSOPHICAL nonsense.  Could anything that was utterly devoid of content play the crucial deceptive role that nonsensicalists, including Wittgensteinians, assign it?  Could it ever be detected if it did?

Using the historical discussion in philosophy around the 'dream argument' as both a starting point and a source of inspiration, and incorporating phenomenological approaches regarding time and dreams, I attempt to explore the multiple temporalities of dreaming while arguing that dreams constitute experiences in their own right. Whilst keeping the gaze towards the dream life, I take a dialectic approach between the realms of dream and waking life.

Bu kitap rüya üzerine felsefi bir çalışmayı içermektedir.
Tüm insanlar gece veya gündüz uyudukları sürece rüya görürler. İnsanın tek başına yaşadığı bu öznel deneyimin gizemli bir doğasının olduğu düşüncesi oldukça yaygındır. Rüyaların bu gizemli doğası bilim adamları, teologlar ve filozoflar tarafından her dönem merak konusu olmuştur.
Rüya konusuna felsefi ilgi ise tüm tarih boyunca mevcuttur. Fakat bu ilginin her zaman aynı canlılıkla devam ettiği söylenemez. Bazen rüyaya olan ilgi yoğunlaşmış bazen de yerini başka bilimlerin incelemesine bırakmıştır. Bu anlamda uzun süredir uykuda olduğunu düşündüğümüz rüyaya olan felsefi ilgi son yarım yüzyıldır tekrar canlanmıştır. Bu çalışma ile rüya konusunun hem tarihsel süreçte nasıl ilerlediğini hem de rüyaya olan son dönem felsefi ilginin hangi noktalarda karşımıza çıktığını göstermek amaçlanmaktadır.

Dreams and Knowledge in Medieval Literature – Three Comparative Examples Engeltal Büchlein von der Gnaden Überlast, a story about the monastery foundation of the cloister Engelthal. From each of the three texts, one dream example will serve to discuss various aspects of the prophetic dream and its usage within different literary genres and cultural contexts. A closer look will be taken on the following two aspects: Firstly (and shortly), I will analyze the specific function of the dream description within each text: What kind of knowledge do the dreams transmit to the protagonists? Secondly, the three prophetic dreams will be discussed in the broader framework of dream concepts from the 12 th and 13 th century: What kind of medieval dream theories can be traced in the dream descriptions? Which ideas on dreams and dreaming are formulated and reflected in the three texts?

The ‘dream of the butterfly,’ which seals the second chapter of the
Zhuangzi, is often interpreted as undergirded by the bipolarity of
dreaming and awakening or by the elusive interchange of identities
between Zhuangzi and the butterfly, dreamer and dreamed. In this
paper I argue that the underlying structure of the story may be
better interpreted as exhibiting not two, but three stages of development, consistently echoing other tripartite parables in the
Zhuangzi. In my reinterpretation I rely on the phenomenology of
dreams proposed by the Spanish philosopher María Zambrano,
which distinguishes among three states: the primal dream, characterized by atemporality and wholeness; wakefulness, characterized
by temporality and analytic thinking; and the creative dream, in
which reality discloses itself as a meaningful, holistic unity. I suggest
that Zhuangzi’s parable describes a similar self-transformative threefold process culminating in the joyous freedom of a shifting multifaceted subjectivity centered in the timeless pivot of the Dao.

In French! SPACE, DREAM, AND THE SPACE OF DREAM
The Platonian-Aristotelian distinction between the intelligible and the sensible has dominated the understanding of Elean philosophy. However, there is one idea that appears to be central in Elean thought that has challenged this very Aristotelian distinction: the idea of “being-in,” as it has been treated especially by Zeno and which presents itself as a dialectical problem in regard to Being.