Abstract

In this paper, I explain the problem of the dreamer in the Zhuangzi. I aim to show that no difference exists between dreaming states and waking states because we have a fluctual relationship with these two stages. In both, “we are dreaming.” Put another way, from a psychoanalytical point of view, one stage penetrates the other and vice versa. The difference between dreaming and non-dreaming disappears because dreaming is a structural process. Also, from a psychoanalytical perspective, all confirmations and negations about dreams and non-dreams leads to one point: the being, or rather the becoming, of the subject. How does this solve the problem of the True Person/True Human Being (zhenren真人)? Does such a person have dreams or not? Does the True Person sleep without dreams, as we find in the Zhuangzi? From a psychoanalytic perspective, this is not possible. To prove this, I will present few passages from the Zhuangzi and offer a psychoanalytic explanation of them based on Jacques Lacan’s theory of the fantasy and desire.

Highlights

  • IntroductionWhen we begin to think about dreams, certain questions arise: How much of imaginative perception, When woef dbreegaimn st,octahninthkeaebxopuetridernecaemosf, tcheertsauinbjeqcutetsatkioenisn?arHiseo:wHmowuchmoufchonoef’simidaegnitnitaytivoer authenticity perception, orfemdraeinams osn, cceanthethseubejxepctetruiernncsebaocfkthueposnubitjsecdtretaamkes?inH?oHwofwar dmouecshouorf “oIn”ee’ms eidrgeentinitydroerams? To what authenticity reexmteanitnasreondcreeatmhes psurobpjeecrttiteusronfsobuarcskelvuepsoannidtsbdelroenagmtso?uHs?owHofwarddooweseoduerfi“nIe”tehme Derrgeeamin?1 Do dreams dreams? To whhavateemxteeanntianrgesdarteaalml?sAprreotpheerytiecsoionfcoiduersnetlavleismaangdesb,eolornrgatthoeur sa?reHtohweydmoewane idnegffiunlepthroejections with Dream? 1 Dothderireaomwsn htraavceesm?2eaDnrienagms sa, tasalpl?syAchriecatlhpeyhecnooimnceindae,natarle pimroadguesc,tsoorf rtahtehemrinadre, atnhdeyare a form of meaningful ptrhoinjekcitniogn. sAws iStihgmthueinrdoFwrneutdrapcoesin?2teDd roeuatm, “sT, hase pdsreyacmhicaaslapwhehnoolemisenaad,iasrtoerpteroddsuucbtsstiotuf ttheefor something mind, and areelsea, fsoormmetohfintghiunnkicnogn.scAiosuSsi,g”m(FurnedudF2re0u15d, ppo. i8n9t)e.dThoeutd, r“eTahme ids rtehaemguaasrdaiawnhooflesleisepa, providing a distorted subdsitsitguutiesefdorsasotimsfaecthtiionngfeolrsew, issohmesetthhaint garuenrceopnresscsioedusw,”h(iFlerewueda2r0e1a5w, pak. e8.9T).hTehientderrpearemtaitsion of dreams the guardianisofthselereopa,dptrhoavtidleiandgsaudsitsoguknisoewd lseadtgisefaocftitohne fuonrcwonisshcieosutshiant parseycrheipcrleisfese(dFrweuhdile20w1e0)a. re awake

  • Religions 2019, 10, 75 by analyzing passages from the Zhuangzi,3 I would like to show that this process and this relation is unavoidable for the True Person or True Human Being described in the Zhuangzi

  • One and the same thing can be viewed from a negative or affirmative perspective, but it is problematic to make these kinds of differentiations and divisions, because all the time, we look at one and the same thing, one and the same existence, one and the same being, and one and the same becoming

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Summary

Introduction

When we begin to think about dreams, certain questions arise: How much of imaginative perception, When woef dbreegaimn st,octahninthkeaebxopuetridernecaemosf, tcheertsauinbjeqcutetsatkioenisn?arHiseo:wHmowuchmoufchonoef’simidaegnitnitaytivoer authenticity perception, orfemdraeinams osn, cceanthethseubejxepctetruiernncsebaocfkthueposnubitjsecdtretaamkes?inH?oHwofwar dmouecshouorf “oIn”ee’ms eidrgeentinitydroerams? To what authenticity reexmteanitnasreondcreeatmhes psurobpjeecrttiteusronfsobuarcskelvuepsoannidtsbdelroenagmtso?uHs?owHofwarddooweseoduerfi“nIe”tehme Derrgeeamin?1 Do dreams dreams? To whhavateemxteeanntianrgesdarteaalml?sAprreotpheerytiecsoionfcoiduersnetlavleismaangdesb,eolornrgatthoeur sa?reHtohweydmoewane idnegffiunlepthroejections with Dream? 1 Dothderireaomwsn htraavceesm?2eaDnrienagms sa, tasalpl?syAchriecatlhpeyhecnooimnceindae,natarle pimroadguesc,tsoorf rtahtehemrinadre, atnhdeyare a form of meaningful ptrhoinjekcitniogn. sAws iStihgmthueinrdoFwrneutdrapcoesin?2teDd roeuatm, “sT, hase pdsreyacmhicaaslapwhehnoolemisenaad,iasrtoerpteroddsuucbtsstiotuf ttheefor something mind, and areelsea, fsoormmetohfintghiunnkicnogn.scAiosuSsi,g”m(FurnedudF2re0u15d, ppo. i8n9t)e.dThoeutd, r“eTahme ids rtehaemguaasrdaiawnhooflesleisepa, providing a distorted subdsitsitguutiesefdorsasotimsfaecthtiionngfeolrsew, issohmesetthhaint garuenrceopnresscsioedusw,”h(iFlerewueda2r0e1a5w, pak. e8.9T).hTehientderrpearemtaitsion of dreams the guardianisofthselereopa,dptrhoavtidleiandgsaudsitsoguknisoewd lseadtgisefaocftitohne fuonrcwonisshcieosutshiant parseycrheipcrleisfese(dFrweuhdile20w1e0)a. re awake. When we begin to think about dreams, certain questions arise: How much of imaginative perception, When woef dbreegaimn st,octahninthkeaebxopuetridernecaemosf, tcheertsauinbjeqcutetsatkioenisn?arHiseo:wHmowuchmoufchonoef’simidaegnitnitaytivoer authenticity perception, orfemdraeinams osn, cceanthethseubejxepctetruiernncsebaocfkthueposnubitjsecdtretaamkes?inH?oHwofwar dmouecshouorf “oIn”ee’ms eidrgeentinitydroerams? E8.9T).hTehientderrpearemtaitsion of dreams the guardianisofthselereopa,dptrhoavtidleiandgsaudsitsoguknisoewd lseadtgisefaocftitohne fuonrcwonisshcieosutshiant parseycrheipcrleisfese(dFrweuhdile20w1e0)a. Is refracted through processes of fantasy, desires, and dreams. Psychoanalytic discourse shows that fantasy, desires, and dreams are deeply and strongly intertwined with the social domain, with the relationship between self and society,. It brings, on the other hand, the possibility, further and stronger than any phenomenality, of a disposition of intentions and aims as well as the fulfillment of sense”. Religions 2019, 10, 75 by analyzing passages from the Zhuangzi, I would like to show that this process and this relation is unavoidable for the True Person or True Human Being (zhenren 真人) described in the Zhuangzi

The Dreamer and Their Identity
The True Person and The Problem of Dreams
Conclusions

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