Political Humor and Its Reverberations

People are divided on whether political humor benefits the public, noting either that comedy helps us to see the truth, or that it makes us cynical. Culture specialist Iain Ellis observes that while politicians fabricate positive self-images, comedy unveils politicians’ flaws, thus encouraging the public to engage in political issues. But Ph.D. student Ramon Lopez points out that political satire, such as Jon Stewart’s the Daily Show, uses the straw man method to simplify politicians’ views. Columnist Stephen Marche furthers that, besides using the straw man approach, satire “delights in tearing down institutions” (Marche 165). Through highlighting politicians’ bad qualities, comedy escalates people’s distrust toward the government. However, while most satire manifests this adverse effect by attacking politicians, some political comedy creatively makes fun of people’s hilarious reaction to politicians’ flaws. This type of humor, identified by philosopher Simon Critchley, “liberates the will and the desire” (Cricthley 126) of audiences, showing them their own mistakes. Through challenging audiences’ perceptions about political satire, such humor, despite calling attention to politicians’ flaws, also encourages the public to reflect on their own behaviors. For instance, Aziz Ansari’s SNL routine counters discrimination by joking about people who are too excited about Trump’s racism, and Samantha Bee’s Full-Frontal ridicules women who march only because they like the knitted hats, inspiring women to reflect on their marching. Even if these routines use straw men to make their points, true political humor not only unmasks politicians’ flaws, but also unveils the public’s flaws, thereby fortifying the public to pursue political change.

Political humor, as its name suggests, delves into civic affairs. It seeks to investigate and reveal the concealed truth of politicians through joking about them. While the realm of politics always entails complicated relationships, American culture specialist Iain Ellis discerns a network among politicians, media, and the public. He recognizes that politicians connive with mainstream media to make themselves appear likeable (Ellis 154). By showcasing their appealing qualities, politicians achieve a comical profile that the public can endorse. On the other hand, Ellis claims that political comedy seeks to discover the hidden flaws behind politicians’ endeavors to craft perfect self-images. As comedy “unmasks, parades, and ridicules those efforts,” (Ellis 154) a different, and often ugly face of politicians is revealed. Through this revelation, political comedy offers the public information that politicians and mainstream media sometimes overlook. “In representing the interests of the common man, in speaking truth to power, these comic vigilantes provide us with an important – and otherwise absent and/or neglected – political service” (Ellis 155). Political humor, targeting politicians, bravely discloses their flaws. By serving audiences with a mix of laughter and truth, political comedy attracts the public, arming them with information to powerfully respond to politicians’ flaws.

However, despite its role in empowering the public with respect to politicians, political satire often uses the straw man method, which weakens and attacks opponents’ points to shape its arguments. Indeed, political humor gives the public fascinating jokes to illustrate politicians’ stupidity, and the straw man method is an inevitable part of its joking. But Ph.D. student of political theory Ramon Lopez notes that “Comedic straw men … degrade the opposition not only by twisting and misrepresenting their arguments, but also by ridiculing them” (Lopez 159). By using the straw man, political humor can oversimplify politicians’ refined ideas. Even one of America’s most popular comedians Jon Stewart possesses this problem. In his Daily Show “Chaos in Bulls**t Mountain,” Stewart argues that Mitt Romney, a 2012 presidential candidate, does not care for the economic realities of poor people. In a segment of his show, Stewart ridicules a tape in which Romney complains the poor’s distrust toward his policies (Stewart 03:17-03:44). However, Stewart only plays a tiny slice of the tape (Stewart 03:45-03:48) showing nothing of Romney’s complete thoughts but his complaint. While Romney’s rant is questionable, he should have reasoning for his complaint, and that arbitrary cut of the tape blocks the audiences’ access to that reasoning. As a result, comedy such as the Daily Show fails to give the public the comprehensive thought system behind politicians’ flaws.

Furthermore, most political satire like Jon Stewart’s leads the public to distrust government by simply denying politicians. Columnist Stephen Marche claims that “Satire was a mirror in which viewers discovered everybody’s face but their own; its pleasure is the pleasure of othering” (Marche 165). Such satire creates narcissism among audiences, and those listeners, while delighted to see the awful sides of others, cannot reflect on themselves. Accompanied with the straw man method, political satire will pose dramatic damage to the public. “Chaos in Bulls**t Mountain” proves this idea further. Besides his unethical representation of Romney’s flaws, Jon Stewart also criticizes entitlement policy for being ineffective. However, this criticism does not encourage the public to contemplate how that policy can be improved. While in Crossfire interview, Stewart claims that he “holds [his idea] to be much more important … as a citizen” (Crossfire 06:56-07:00), he deeply affects the public by the disparaging words he imposes on political acts. Through claiming its absurdity, Stewart drains people’s belief toward government.

While most satire, such as the Daily Show, damages politics by simply deriding politicians, some political comedy benefits the public by also pointing out the public’s mistakes. This comedy, or true comedy, does more than just revealing politicians’ flaws. As philosopher Simon Critchley notes, “a true joke … has to do more than release tension … it has to change the situation” (Critchley 125), true political comedy changes the situation by broadcasting the public’s irrational reactions toward politicians’ flaws. This humor lets the public reexamine themselves, correcting their mistaken behaviors through its pungent comic bits. Aziz Ansari’s SNL stand-up is a prime example of true humor. In this show, Ansari speaks against president Trump’s racism, but he specifically pokes fun at people who only voted for Trump to enable their racism. His contemptuous parody of racists – who seem to feel that “we don’t have to pretend like we’re not racist anymore!” (Ansari 02:40-02:50) – subverts racists’ privilege. Accounted for by Critchley’s incongruity theory, humor, by surprising audiences, can not only change their thoughts, but also their actions. While audiences expect Ansari to explicitly mock Trump, Ansari’s sudden assault on public expectation provokes profound introspection. “The incongruities of humor both speak out of a massive congruence between joke structure and social structure, and speak against those structures by showing that they have no necessity” (Critchley 126). By mocking racists’ flaws, Ansari effectively attacks discrimination, motivating the public to contemplate their reactions to Trump’s presidency. Thus, in eviscerating the public’s inappropriate responses to politicians’ problems, true comedy can hold a mirror up to the public, thereby engaging them to adjust their behaviors.

Taking everything into consideration, true political humor’s ability to change how the public understands themselves circumvents the straw man fallacy. Indeed, Ansari’s SNL show portrays racists as brainless people, ridiculing them without looking for why they developed such racism. But since Ansari encourages the public to reflect on themselves by challenging their views about racism, the straw man here is quite benign. Samantha Bee, in her show Full-Frontal, has a worse straw man problem than Ansari, as she shows multiple shortened clips to support her arguments. Bee points out that Trump is frustrated by the women’s march after his inauguration. Then, as she plays cut version of Kellyanne Conway’s comment on the march, Bee oversimplifies Conway’s discourse. By ridiculing her remark that Trump is “uplifting and unifying” (Bee 02:03-02:09), Bee depicts Trump as “uplifting” a woman’s skirt. While this joke has obvious straw man fallacy, she also deals with white women’s flaws during the march, joking that, “All you have to do to get white women to show up to a protest is to give them a craft” (Bee 01:35-01:40). By poking fun at these women, Bee engages the public in legitimately fighting for their rights rather than treating the march as a trendy event. As a result, though the straw man poses a pitfall for true political comedy such as Full Frontal, it can be neutralized by the humor’s power to inspire public reflection.

The above arguments about political humor apply to American culture, but we may consider whether they can also be addressed throughout the world. Serbia’s “laughtivism” (McGraw & Warner 148) seems to disagree with the point that exclusively deriding politicians harms the public. This movement thoroughly aimed at the long-disliked president, terminating Serbia’s autocracy followed by his resignation. On the other hand, during the Egyptian uprising, Bassem Youssef’s show proves that mocking politicians can be effective in the short term. But he did not promote the public to reflect on themselves, only inciting their distrust toward the president. As people were satisfied with their new leader, the show was shut down. What if Youssef sparked public introspection? This is the question worth thinking about when we try to answer if political comedy benefits the public from other parts of the world by mirroring their behaviors.

Works Cited

“Aziz Ansari Stand-Up Monologue – SNL.” YouTube, uploaded by Saturday Night Live, 22 Jan. 2017, http://www.youtube.com/watch?v=Whde50AacZs.
“Chaos on Bulls**t Mountain – The Entitlement Society.” Comedy Central, uploaded by The Daily Show with Jon Stewart, 19 Sept. 2012, http://www.cc.com/video-playlists/vwstqp/the-daily-show-with-jon-stewart-bullshit-mountain/ymemxt.
Critchley, Simon. “Did You Hear the One About the Philosopher Writing a Book on Humour?” Think, vol. 1, no. 2, Autumn 2002, pp. 103-112, doi.org/10.1017/S147717560000035X. Rpt. in The Essential Guide to Analytical Writing with Humor Readings. UC San Diego Bookstore, 2017, pp. 122-131.
Ellis, Iain. “Political Humor and Its Diss Contents.” Pop Matters, 14 Oct. 2012, www. popmatters.com/column/163983-political-humor-and-its-diss-contents/P1/. Rpt. in The Essential Guide to Analytical Writing with Humor Readings. UC San Diego Bookstore, 2017, pp. 150-155.
Lopez, Ramon. “Why Jon Stewart is Bad for America.” The Federalist, 5 Dec. 2014, www. thefederalist.com/2014/12/05/why-jon-stewart-is-bad-for-america/. Rpt. in The Essential Guide to Analytical Writing with Humor Readings. UC San Diego Bookstore, 2017, pp. 156-162.
Marche, Stephen. “The Left Has a Post-Truth Problem, Too. It’s Called Comedy.” LA Times, 6 Jan. 2017, http://www.latimes.com/opinion/op-ed/la-oe-marche-left-fake-news-problem-comedy-20170106-story.html. Rpt. in The Essential Guide to Analytical Writing with Humor Readings. UC San Diego Bookstore, 2017, pp. 164-165.
McGraw, Peter and Joel Warner. “Humor Code Entry 6: Can Comedy Bring About Real Political Change?” Slate, 30 Mar. 2014, http://www.slate.com/articles/arts/culturebox/features/2014/the_humor_code/daily_show_colbert_report_can_political_comedy_affect_real_political_change.html. Rpt. in The Essential Guide to Analytical Writing with Humor Readings. UC San Diego Bookstore, 2017, pp. 146-148.
“Who March the World? Girls.” YouTube, uploaded by Full Frontal With Samantha Bee, 25 Jan. 2017, http://www.youtube.com/watch?v=8pEcvteQo9g.

 

Acknowledgement

Most courtesy of AWP program director and my instructor Dr. Karen Gocsik, who gave me wholesome feedback to guide me through revising the drafts, preventing me from pitfalls of making arguments. I appreciate curriculum coordinator Sarah Baker for correcting minor citation errors and affirming the final draft during community office hour. I am grateful for my mentor Sarah Ardell for checking the weakest paragraph in meeting sessions. I also thank my groupmates Oscar and Shuli for enriching me through common reader response and group conference. These peers facilitate me a lot in organizing the argument points.
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How Does Humor Fight Against Stereotypes?

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© Kate Copeland

Humor is able to make people laugh. But when used strategically, it can also eliminate stereotypes. Journalist Mary O’Hara, supported by experts from different fields, notices humor’s immense power to actively counterbalance bigotry (O’Hara 106). She postulates that humor can bring new ideas to society and correct mistaken stereotypes. However, psychologist Gil Greengross disagrees with O’Hara, proposing that whether comedy can eliminate stereotypes depends largely on the context of audiences (Greengross 144). While philosopher Simon Critchley admits that shared context is important, he concurs with O’Hara by applying incongruity theory, which states that humor changes people’s view through surprising them. He uses this theory to explain how humor reverses the audiences’ perception of stereotypes. Finally, while comedian Negin Farsad employs Critchley’s positions to shift people’s views about Muslims, she adds a more interesting interpretation of her pursuit. “What makes comedy so effective is that if you’re making them laugh along the way, they’re going to listen to the deeper cut stuff” (Farsad 13). Denying Greengross, she confirms O’Hara that humor can earn people’s trust, and eventually defeat stereotypes.

As social affairs journalist Mary O’Hara observes, humor can counter malicious stereotypes by conveying new ideas (O’Hara 105). To certify this observation, she offers a collection of comedians and scholars. For example, social activist and comedian Josie Long believes “Satire is to afflict the comfortable and comfort the afflicted” (O’Hara 106). This belief signifies that through satire, humor can balance the feelings of all the individuals, including those who are labeled with stereotypes. O’Hara investigates further by visiting experienced comedian Stephen K Amos, who claims, “One of the singular properties of certain comedy ‘when done well’ is the freedom to explore ideas in an unconventional or counterintuitive way, to subvert society’s norms” (O’Hara 107). Based on Amos’ discourse, O’Hara asserts that comedy can provide new insights into social ailments – stereotypes – and cures them. She uses Amo’s action to validate John Fugelsang’s claim, “Humor can be a social corrective” (O’Hara 108). This sentence further proves O’Hara’s note that humor can bring different perspectives that help correct the mistaken stereotypes.

Though psychologist Gil Greengross agrees with O’Hara that comedy can bring unique information, he claims that humor does not change all the audiences’ biased views if they perceive these jokes differently. “The same joke can be funny or not, but can also be racist or not racist depending on who tells it and to whom” (Greengross 144). He implies that when people lack shared ideals with the comedians, the subsequent humor may fail to counter stereotypes. Drawing from experimental results, Greengross also concludes that comedy may not provoke audiences to hold against racists, who impose stereotypes on minority groups. “When we consider groups that most people discriminate against, and feel they are justified in doing so, disparaging humor towards that group does not foster discriminatory acts against them” (Greengross 143). He clarifies that humor can only show stereotypes rather than resisting them.

Philosopher Simon Critchley concurs with Greengross that shared context is essential for a joke to effect change. “There has to be a congruence between joke structure and social structure” (Critchley 123). However, he disagrees with the point that jokes do not effectively attack stereotypes. Based on the premise that a common identity is established, Critchley uses incongruity theory to explain how humor alter people’s perception about stereotypes. This theory states that the discrepancy between reality and the audience’s expectation generates laughter. Through making audiences laugh, Critchley asserts, “The incongruities of humor both speak out of a massive congruence between joke structure and social structure, and speak against those structures by showing that they have no necessity” (Critchley 126). He suggests that when a comedian jokes about stereotypes, the audience is informed and expects a joke that mirrors their stereotypical view. He then declares that as the comedian unveils the joke in an unconventional style, people’s expectation is popped, and they will break into laughter. “By laughing at power, we expose its contingency, we realize that what appeared to be fixed and oppressive is in fact the emperor’s new clothes” (Critchley 126). Critchley implies this moment as a shift in people’s view about stereotypes. When comedians lead audiences to this moment, these stereotypes, set up by the powerful, will seem to be ridiculous.

Comedian Negin Farsad’s jokes fit well with Critchley’s incongruity theory. She also refutes Greengross’ conception, demonstrating that joke tellers can accommodate people, dissolve the social barrier, and finally change people’s views toward stereotypes through surprising them. Viewing comedy as “a platform for advancing social justice” (O’Hara 106), Farsad bravely sets off on a grand mission to alleviate a stereotype regarding her own identity: Muslims do not denounce terrorism. To fight against this stereotype, Farsad, in her movie, The Muslims are Coming!, holds a comedy performance in Birmingham. At the beginning, she brings the audiences delicious foods. As people are attracted to the delicacies, Farsad identifies with these audiences, mockingly appreciating their tastes for foods (Farsad 17). When she brings people closer to her, she shifts the topic toward correcting the Muslim stereotype through the “name that religion” game. As she mentions a quotation that involves violence, people will expect it to come from the Quran. However, Farsad reveals that it comes from the Bible (Farsad 18). The audience, out of surprise, breaks into laughter. They come to realize that not all terrible things come from Islam. In this way, Farsad succeeds in reducing audiences’ stereotypes about Muslims.

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While Critchley and Farsad agree that humor can fight against stereotypes, Farsad has a more specific interpretation. “Comedy … makes you laugh. And when you’re laughing, you enter into a state of openness. And in that moment of openness … comedian can stick in a whole bunch of information” (Farsad 14). This explanation well serves as the philosophy for Farsad’s pursuit of justice: As she breaks audiences into laughter, they are more open to listen to the positive messages that Muslims are as good as anyone. Her method for eliminating stereotypes also verifies O’Hara’s quote from Sophie Quirk: “If you’re getting people together and talking about views that in the broader social context are quite marginal, and we’re all laughing together at those, then you’re kind of affirming them” (O’Hara 107). Therefore, Farsad ensures that when she identify with audiences, she can eventually disintegrate stereotypes.

To sum up, a meaningful humor is not just about making people laugh; it should have profound social effect. The conversation about humor’s ability to fight against stereotypes goes favorably. O’Hara, with her stakeholders’ support, concludes that humor can correct mistaken stereotypes by delivering ingenious thoughts. Greengross flips the conversation, noticing that common social identity is necessary for a joke teller to change people’s mind. Critchley mediates the controversy between O’Hara and Greengross, proposing incongruity theory to explain how humor alters people’s views about stereotypes based on shared context. While Farsad tells a joke that supports Critchley’s theory and counters Greengross’ points, she also confirms O’Hara’s belief in comedy’s social functions. Still, though we have understood that humor can fight against stereotypes, we should consider if humor can effect real political change in the same manner.

 

 

Works Cited

Critchley, Simon. “Did You Hear the One About the Philosopher Writing a Book on Humour?”

Think, vol. 1, no. 2, Autumn 2002, pp. 103-112, doi.org/10.1017/S147717560000035X.Rpt. in The Essential Guide to Analytical Writing with Humor Readings. UC San Diego Bookstore, 2017, pp. 122-131

Farsad, Negin. “Can Humor Fight Prejudice?” TED Radio Hour from NPR, 24 Mar. 2017,www.npr.org/2017/03/24/520942852/negin-farsad-can-humor-fight-prejudice.

Greengross, Gil. “Does Racist Humor Promote Racism?” Psychology Today, 18 July 2011, http://www.psychologytoday.com/blog/humor-sapiens/201107/does-racist-humor-promote-racism. Rpt. in The Essential Guide to Analytical Writing with Humor Readings. UC San Diego Bookstore, 2017, pp. 142-144.

O’Hara, Mary. “A Serious Business: What Can Comedy Do?” Mosaic, 23 Aug. 2016,www.mosaicscience.com/story/comedy-humour-jokes-political-satire-taboo. Rpt. in The Essential Guide to Analytical Writing with Humor Readings. UC San Diego Bookstore,2017, pp. 104-111.

 

Acknowledgement

I greatly acknowledge the AWP program director and my instructor Dr. Karen Gocsik. She gave me comprehensive feedback in revising my first draft and second draft throughout the course, especially facilitating clear representation of the course readings. I am grateful for the curriculum coordinator Sarah Baker, who viewed my third draft, corrected citation errors and advised better synthetic strategy during the community office hour. I appreciate my mentor Sarah Ardell for raising suggestions about grammar and style in meeting sessions. I also thank my groupmates Flory and Shuli for enriching me through common reader response and group conference. The response helps me a lot when polishing the final paper.

Do chemistry students think differently?

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Chemistry is a common discipline among the contemporary students. You really cannot succeed without appreciating the fundamental concepts of chemistry. However, it appears to be one of the top courses people hate. This result confuses chemistry students a lot. We like chemistry very much, we find it practical in life, and we try hard to defend its popularity. The first thing to do is to change how people view about the discipline, and this requires teaching them to know chemistry well. So, a notable question arises: Do students in chemistry major have different mindsets from those who are not?

First thing that pops up is the stereotype. Chemistry is just a natural science, but pretty much a physics and biology, chemistry is viewed as supernatural in the general population. Consequently, students who do explicit work on chemistry will be referred as “genius”, and some of my friends do say this word to me. This word, as it looks shiny, creates an unnecessary cognitive barrier for non-chemistry students. These people will be prone to giving up studying chemistry. Once, a friend who is in economics major asked me about problems in general organic chemistry. She was stumbled upon drawing constitutional isomers for hexane, and put much anger in the problem’s worthlessness. As I helped her figuring out this question, she sighed, “Everybody hates organic chemistry, how could you even learn this delightfully?” My answer is quite short for this serious issue. Chemistry is very conventional, and I like to explore those conventions.

Indeed, chemistry is very attractive for us because it simply reveals laws of matters, but the deeper cut stuff is the many baffling glossaries. You have to remember a lot of words before doing things for chemistry, and it costs time. Not to mention about remembering the names for elements and compounds, but many subcategories, such as atomic theory, stoichiometry, electrochemistry, inorganic, organic, all have their own languages. Chemistry students have sensed the difficulty like everyone else, but they rather view it as a chance to prepare for their movements. Nature renders us various substances, and we need to explore their properties and reactions from understanding certain explanations, and chemistry does these things. Chemistry accounts for the fact that when freon evaporates from liquid state, it absorbs much heat from the surroundings. So, it was used as a coolant. However, as scientists found out freon’s damage for the ozone layers, a new call for a environmentally-friendly coolant comes in. For something to be a coolant, it needs, for example, to absorb heat when evaporate, like what freon does. From learning specific examples, we can make generalization about certain principles, and these general rules get into other examples that can have potential benefits for the society.

Anyhow, chemistry students do have different perspectives for chemistry. In contrast to traeating it as a courseload, chemistry students regard chemistry as a toolkit for them to change something. It is true that chemistry requires a distinct methodology of dealing with problems. That methodology, in turn, affects chemistry students’ mode of seeing the world. This world view, when visualized by their actions, can be sheer bizzard occasionally. But if you scan those stuents’ brains, the signal patterns they reveal, and the biomolecular processes inside every neuron, are quite much the same as other people.

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Project of Albert Camus’ The Plague

Above is our masterpiece!

(We received the project assignment at the right beginning of the new semester. This project instructed students to interpret one of the four levels operated in Albert Camus’ The Plague: Literal, political, metaphysical, and existential. We chose metaphysical. Through a week’s work for it, we accomplished an artwork. Here’s our project reflection, and two corresponding quotes that help us create our painting.)

Part 1: Reflection of The Plague Abstraction Project

Literary ideas could be simply expressed using abstract objects, such as the different levels of thoughts made in The Plague. This book operates on four lens: literal, political, metaphysical, and existential, each of which could be interpreted using different viewpoints. We selected metaphysical level to create our abstract work through the project.

This process took us about half a day to accomplish our goals. First, we brainstormed about the structure of this artwork and its corresponding properties, like colors, shapes, and some highlighted objects. Then we bought the required materials: a piece of A3 paper, pigments, water, and a paint brush. While three other students of our group have done the purchasing or explaining the ideas behind our creation, Blake worked for painting and finished it before school.

The artwork we created so far was revolved around the metaphysical lens that generally emphasizes the presence of evilness and people’s reactions toward it. Therefore, through this understanding, we attempted to create a scene that there was a red bloody background – symbolizing the deaths in The Plague – and a bar that represents Oran’s isolation. Within the bar exists a black solid circle, which is the plague itself, accompanied by various things that stretch out of the circle symbolizing different people’s reactions.

In my opinion, our portrait of this lens was successful in capturing the metaphysical lens through the coloring, shaping, and highlighting of this artwork. We could envision many different reactions in respect to the plague simply through the objects themselves. Besides the red background and the bars, the gloomy color tone also makes the audience aware that the plague puts the entire town into distress. However, since most of our objects that are attached to the black circle were based upon the main characters, our work could also be misinterpreted as portraying literal lens of the novel.

Nevertheless, I gained deeper understanding about different ways to view the novel The Plague. Instead of focusing on the written texts, I tried to convert the main ideas expressed in this novel into a simpler, abstract painting. Through the project, therefore, I knew to make what seemed complex into a vivid imagery. Moreover, I got to appreciate other groups’ works, and understood that there were other lens successfully portrayed in their paintings. Their works gave me insights about expressing different levels of meanings through abstraction.

Part 2: Analysis of quotes from The Plague in metaphysical level

Quote: Generally speaking, they did not lack courage, bandied more jokes than lamentations, and made a show of accepting cheerfully unpleasantnesses that obviously could be only passing. In short, they kept up appearances. (Part 2, Chapter 10)

Analysis: While the plague is expected to put the whole town into silence and fear, there are certain citizens who, surprisingly, would express their feelings in an extreme way. Instead of focusing on the plague, they seem to be indifferent toward its existence, pretend to continue normal lifestyles, and even accept the truth. This absurdity of actions makes us aware that different people conceptualize the world in different aspects, and thus behave distinctively to the society they perceive. They surely are the observers of this entire catastrophe, but they have different perspectives about it.

Quote: Rambert said he’d thought it over very carefully, and his views hadn’t changed, but if he went away, he would feel ashamed of himself, and that would embarrass his relations with the woman he loved. Showing more animation, Rieux told him that was sheer nonsense; there was nothing shameful in preferring happiness. (Part 4, Chapter 20)

Analysis: Confronting this plague, people may differ in their reactions throughout the passage of time. Rambert, though occasionally attempts to escape the town to seek his wife, changes his decisions through the impact of Rieux. The dynamism of his changing actions imply the transformation of his original viewpoints about the plague and the isolation of Oran. The interaction between the two characters also illustrates that in the face of evilness, they both decide to fight against the plague, though Rieux regards it as a necessary duty, while Rambert does this job through a moral conflict between rightness and wrongness.

The Interpretation of Dreams Journal 7

In the book “The Interpretation of Dream”, Freud puts forward his theory that the dream is the fulfillment of unconscious wishes, and he elaborately introduces the process of how unconscious wishes are concealed and how they endeavor to break through the consciousness: On its way to consciousness along the path of the thought processes, the unconscious wish is always distorted by the censorship, which transfers it into a recent material, and thus appears unrecognizable to us. Its further progress is then checked by the state of sleep of the preconscious, a system protects the unconscious wish from the diminishing excitations. Therefore, the dream process of regression takes place in the sleeping state and in so doing acquires representability.

While other writers attribute the occurrence of the forgetting of dreams to the mutually alien character of the waking and sleeping states, Freud believes that it’s dream-censorship that makes people forget about some parts of dreams, a way of resistance to the penetration of the dream-thoughts into consciousness. Upon this situation, Freud suggests that we direct our attention to a single element of the dream and find out the involuntary thoughts associated with this element. After we repeatedly do the same process with different component of the dream-content, we will finally come upon the dream-thoughts from which the dream originated. In other words, we should open a new path in our waking state and, along this path, run back from the dream-elements to the dream-thoughts instead of completely focusing on the interpretation-work of nocturnal dreams.

Before the explanation of regression, it’s important to first look at Freud’s interpretation of “psychic apparatus”, which he considers as a compound instrument containing two “systems” – the initial system receives stimulus of perception but retains no memory, while the second system lied behind the initial system transforms the temporary stimulus of the first into lasting traces. According to this structure, because thought-relations are contained in the second system, where they forfeit expression in the regression to the perceptual images, all those thought-relations of the dream-thoughts either lost in the dream-work or have difficulty in achieving expression. Freud conclude this phenomenon of regression as “the structure of the dream-thoughts breaking up into its raw material.”(Chapter 7, P277) At the end of this section, Freud puts forward a much more significant theory upon the regression, saying that we can have insight not only into the phylogenetic childhood but even into the evolution of the human race because dreaming is on the whole an act of regression to the earliest childhood.

Because the nocturnal thought-process stops working during sleeping in order to let preconsciousness have some rest, Freud assumes that the sensory surface of consciousness, which is turned toward the preconscious, is far more difficult to be excited than the sensory surface turning toward the perception in the sleeping state. However, dreams have a waking effect that can stimulate parts of the quiescent energy of the preconscious. Under the influence from this energy, dreams experience “secondary elaboration”, which patches together fragments from materials that seem to be contradictory in order to further disguise the unconscious wishes, just like piecing the cine film together. The absurd dreams, so frequently mentioned by Freud, also experience this secondary elaboration.

Negating the commonly held opinion that consciousness is the general basis in the course of psychic events, Freud considers unconscious as true psychic reality, comparing the unconscious to a larger circle including the smaller circle of consciousness. In addition, although most psychologists think that there are two kinds of unconscious, Freud maintains that one of them is the “unconscious”, which can not turn to the consciousness, and another one is “preconscious”, capable of reaching consciousness after passing through the censorship. Freud also vividly describes preconscious as a screen between the consciousness and the unconscious. Based on the knowledge I learn in class and the analysis in this book, I agree with Freud’s opinion concerning the relationship and the distinction between consciousness and the unconscious. The process such as the regulation of blood pressure works without our awareness, and it must be the unconscious. But sometimes, memory accessible to consciousness only after something calls my attention. For example, I can only remember my experience during childhood until my parents mention the details. According to Freud, those memories that I can only recall with stimulus must be preconscious.

 

References

Freud, S. (1997) The Interpretation of Dreams (Wordsworth Edition.). New York, NY: Wordsworth Classics of World Literature

The Interpretation of Dreams Journal 6

As to Freud’s thoughts, the dream content has a lot of backstories to tell about: “It would of course be incorrect to attempt to read these symbols in accordance with their values as pictures, instead of in accordance with their meaning as symbols.” (Chapter 6, P121) And there exists dream-work that makes the dreamer’s subconscious latent. Virtually, this work comes into two parts: condensation and displacement. Condensation means that even a single fragment of the dream has more than one thought about the dreamer, and the various thoughts attach to it. On the other hand, displacement transfer the dreamer’s thoughts about certain subject to another one, for the purpose of escaping from censorship. Moreover, symbolism also connects certain objects to other meanings. To address the mechanism of dream-work, Freud proposes some types of dreams, of which there are three major subcategories: arithmetic, speech and absurd dreams.

For the arithmetic dream, Freud says that “What the dream-work consists in, and its unceremonious handling of its material, the dream-thoughts, may be shown in an instructive manner by the numbers and calculations which occur in dreams.” (Chapter 6, P198) He points out that the digits are representative of the dream-work that makes something obvious unexplainable. Still, these numbers are not nonsensical, but possess certain traits the dreamers are await. Freud exemplifies this principle through a typical dream: The dreamer perceives himself as a policeman with a mission, and he sees his supervisor has an armlet with number 22 and 62. In fact, the dream is a high class general, with the same number on the armlet, but he wishes to get higher to be a supervisor. Through further investigation, Freud knows he only serves for 22 years, and two years plus two months are needed to get a satisfactory retirement pay. If he does so, he can get all the payment, just like his colleague, who retires in age 62 recently. Therefore, it is still that the dream subconsciously has the wish to be at a higher position as well as that of getting more money, and Freud’s account of the nature of dream is thought to be feasible.

I also have a dream about arithmetic: When I am traveling in a forest with a zoologist, I sees a lot of squirrels. Suddenly, as the zoologist calls out a signal, the squirrels become obedient to him and even stand in certain locations to make the entire team looks like a number “five” in front of my eyes. If Freud’s argument is true, it should be obvious that there is a wish: I dream of becoming an expert in biology. I do like squirrels, and they never come to be so agile inside this scene. But for more things about number, I guess it conveys me information that I need to study for at least five more years to profess in this field of study.

The second typical dream Freud mentions about is speech. “No matter how many speeches and answers, which may in themselves be sensible or absurd, may occur in dreams, analysis always shows us that the dream has merely taken from the dream-thoughts fragments of speeches which have really been delivered or heard, and has dealt with them in the most arbitrary fashion.” (Chapter 6, P200) This applies to the dream-content measure mentioned in previous chapter, which explains why dreams include fragments of various events happened in the past. Freud furthers his opinion about the speech dream by pointing out another dream. In this dream, the dreamer is posited inside a big yard, where many corpses are burned. As he says, “I want to leave here, this scene is unbearable,” the butcher’s two kids appear and is asked whether the taste is good. One of them says, “No, it’s not good at all.” Supposedly, this meat comes from humans. But, as Freud explores deeper inside the dream, he discovers a context which completely alters the meaning of the dream: When he is visiting an old granny, who is not welcomed by others, with his wife, she just finishes the meal and forces him to taste her dishes. He politely rejects, with saying about his lack of appetite. But due to the granny’s urges, he tries and does feel good about the meal. However, when he is getting alone with his wife, he complains that this neighbor is too stubborn and cooks bad. Therefore, we can see that the dream really plays a magical role in carrying out the true thoughts about dreamers. Like this example, his bad feelings about the granny’s meal is transferred to the seemingly horrible content of the dream, though the words changed a little.

For me, this type of dream is rare, but I still can remember one: I works for a farm with a tool that remove the weeds. Though being tired, I still whisper to myself that working for a farm is far more “fortunate” than studying. As my cousin comes in, he says, “Your work is great, but you would rather study for a while.” This dream interesting because it provides me with confusion about my attitude toward studying. For no reason, I prefer reading books than doing farm works, and this should not be a direct wish fulfillment. However, as I start to think that maybe the word “fortunate” in Chinese is similar to “painstaking”, I recollect back some memories with my cousin that we really have great times in my hometown. But the farm works are actually tedious. But during present time, I also have gotten tired occasionally, so I transfer this feeling to the dream, with a complete change in the meaning of a word.

The last type of dream Freud talks about is of absurdness. To be more precise, it is the category that collects all the supernatural scenes into the dream-content. Even though the absurdity really intrigues a lot of thoughts about the nature of dreams, Freud still maintains his idea: “The dream-thoughts are never absurd and the dream-work produces absurd dreams, and dreams with individually absurd elements, when the dream-thoughts contain criticism, ridicule, and derision, which have to be given expression.” (Chapter 6, P215) Specifically, there is a dream Freud deals with for a patient who has a father died earlier: His father experiences a severe accident. When the train is traveling at night, it suddenly gets off the track and squishes his father’s head because the seats are distorted. Then, the dreamer discovers his father is in a bed with a clear scar. He is surprised by his father being involved inside an accident. In fact, this dream appears because of recollection about memories with his father. He asked for an artist to make a sculpture for his father, and he discovered a bust after several days when he checked the progress. Moreover, the scar inside the dream actually corresponds to his father’s frown of sadness, and as he finds out his picture, he accidentally dropped it, forming a scar piercing through his sister’s eyelids. The background for this dream seems very odd, but it still plays a major role in modulating the dream-content.

 

References

Freud, S. (1997) The Interpretation of Dreams (Wordsworth Edition.). New York, NY: Wordsworth Classics of World Literature

Compare and Contrast the Force from A New Hope and the Way from Taoist ideals

The Force from A New Hope and the Way in Taoism present two great distinctive beliefs. The Force, an energy field created by all li

ving things that bestows individuals with idealistic courage, surrounds and penetrates them; the Way, on the other hand, is the mysterious, unnamable process through which everything in the universe happens, teaching people to be less attentive to the glory from material world.

The Force provides people with means of completing some challenging quests that could render great results, regardless of what they have. In A New Hope, it is a natural power contrary to a more technological power the Death Star uses. To show this, the Rebels and heroes are seen in more natural settings like deserts and forests while the Empire is seen in large technological settings. As the mentor Obi-wan Kenobi always says to Luke, “May the Force be with you.”, this sentence acts as a spiritual guide to Luke’s journey and gives him determination, which is a clear distinction with Darth Vader’s emphasis on brutal destruction. For instance, when he is going for a mission to destroy the Death Star, there are many missiles from his enemies that block his way. Commonly, he is not able to handle this situation by himself, but every moment the sentence flashes back to his mind, he can pay more attention toward the mission and be less stressed. In a way, the Force goes beyond the superiority of technology and makes something impossible come true.

By contrast, the Way emphasizes more about the balance between gain and loss throughout lifetime. If people is enlightened by it, they will be guided to understand the benefits and drawbacks of certain deeds. Also, the Way reduces the distinction between different things but rather integrate them into a whole. “Heaven and earth are ruthless, and treat the myriad creatures as straw dogs; the sage is ruthless, and treats the people as straw dogs.” (5.1-2) Under Taoist view, all the living things are under the same world, that they should be treated equally, since their existences have certain meanings that people should not depreciate. To reinforce the idea, Daodejing points out that the Way in which stricter and stricter laws create crime and stifle a country’s productivity. As people are members of the society, they need to obey the law of nature regardless of how powerful they are. In conclusion, it is feasible to say that the Way goes beyond the superiority of rules – the confinement – and makes something absurd explicable.

Though the Force and the Way differ in many perspectives, they share the ideal intellect of having people completing certain important goals. As Luke is able to defeat dreadful enemies and finally save princess Leia and her planet behind so many challenges through the encouragement of the Force, he has to think about the negative effects about his journey, like what the Way considers. Even though A New Hope does not have any mention about the Way, it actually exists throughout the storyline: As the Death Star’s evil plan irritates the Rebels, the Force comes into action to urge the heroes wiping out the vicious authority, giving Darth Vader a painful compensation.

In general, the Force and the Way both in a degree present people’s ideals about the right behaviors, but the Force can also be seen as a metaphysical power that prompts individuals to be dedicated to their actions, while the Way puts more emphasis on the two sides of a single event, benefiting, also punishing, the person who takes part in it.

 

Works Cited

“Star Wars: A New Hope” 20th Century Fox. Washington D.C.: L. George, 1977.

“Daodejing.” The Norton Anthology of World Literature. Trans. D.C. Lau. Third ed. Vol.A. New York and London: W. W. Norton, 2012, 1347-1354. Print.

The Interpretation of Dreams Journal 5

In addition to one of the main points made by Freud which accounts for the distortion in dreams, there is another interesting idea concerning dream content: “It has at its disposal the earliest impressions of our childhood, and brings to light details from this period of life, which, again, seem trivial to us, and which in waking life were believed to have been long since forgotten.” (Chapter 5, P51) This sentence opens to a new discussion about the materials and sources of dreams in this chapter, which, basically, can be attributed to the four typical dreams Freud mentioned about.

The first typical dream is of nakedness. It is the dream common in everyone’s life that such case could lead to embarrassment. However, the dreamer, inside the dream, will not be mocked and blamed by other unfamiliar people. In fact, most of this type of dream has these strangers paying no attention to the dreamer’s embarrassing nakedness. “The substitute for these persons offered by the dream, the `number of strangers’ who take no notice of the spectacle offered them, is precisely the counter-wish to that single intimately-known person for whom the exposure was intended.” (Chapter 5, P100) As Freud said, the counter-wish signifies a kind of secret which prompts the meaning of the dream to become so vague that produces unsatisfying effects for people. Since we are born, the content of human nature is always present in our mind, but to some degree censored and suppressed as we grow up: we feel ashamed of exposing our body parts. Therefore, through this censorship, the vivid dream provides the means for the dreamer to avoid such situation in real life.

The second typical dream generally plots the death of relatives. Some portion of the dream has the dreamer does not feel so sad about this, but most of it still makes the dreamer feel deeply regretful for their relatives’ death even during real sleep. This type of dream seems to contradict the Freud’s claim that the latent content – the unconscious – plays a role in the dream’s content, since people really do not want to have their beloved persons die. But if people think of our childhood memories, they do have some uncomfortable experiences with their relatives that prompt the wish of leaving them away. Freud admits: “Many adults who today are devoted to their brothers and sisters, and support them in adversity, lived with them in almost continuous enmity during their childhood.” (Chapter 5, P103) Children always have egocentric thoughts that they consider everything surrounding them under their control. They do not have much sense about death but rather think it will not disturb other living people.

A more confusing element of the second typical dream is about the death of parents, since people tend to love their parents for their nurture. But for Freud, there is another thing needed to be brought out: “It is as though a sexual preference made itself felt at an early age, as though the boy regarded his father, and the girl her mother, as a rival in love — by whose removal he or she could but profit.” (Chapter 5, P106) Naturally, mother will be sexually attractive to son and father is sexually attractive to daughter. During childhood, for example, a son will be permitted to sleep with his mother when his “rival” – father – leaves, proving that the hostility has been testified by the sheer wish-fulfillment that inadvertently has set father dead in his dream.

Although not systematically categorized into the book, the third typical dream is added into the previous part: the dreamer flies with a feeling of ease or falls in terror. What is interesting is that it generally takes part in grown-up adults. Freud debunks other people’s theory that this type of dream is attributed to the present physical sensations while explains this dream as a kind of wish-fulfillment which is suppressed in real life. Children have been experienced in exciting rapid motion which afterwards ends with unhappiness, and as adults recollect back this memory, they are regretful for their inability to do such things again.

The last typical dream centers on examination: the dreamer fails on a test and has to study a subject again or fails to receive doctor degree. This dream is common for people who are going to take an important task such as final exam. But even for those who have already received doctor degree, they still experience this type of dream. “We dream of our matriculation, or the examination for the doctor’s degree … whenever we feel the burden of responsibility.” (Chapter 5, P116) For Freud, this can be attributed to the dreamers’ anxiety of conducting great things they feared of failure, because they are responsible for them. But as the dreamers realize they have succeeded in such tasks in reality, they feel relaxed about their testing experiences, willingly reducing the stress of doing their jobs in the future.

Compare the four types of dream, it is not difficult to find out that they both similar in the subconscious thoughts about fulfilling wishes. While the first and fourth type of dream gives the dreamer a sense of avoiding such cases in real life, the second and third type, though undesired, has its manifestation of the dreamer’s unconscious will to have their beloved persons die or move rapidly, which, as to Freud, are distorted by the strict dream-work. But still, they have common features for the dream content: “the preferential selection of recent and also of infantile material.” (Chapter 5, P82)

I often tend to have the second type of dream, which is about the death of my father. In one such a dream, my parents, after traveling, take airplane to return to Shenzhen, but the plane suddenly crashes when it is landing. As the plane incinerates, my mom successfully escapes through parachute, but my father fails to survive. After several moments, I am notified to participate in the funeral and I cries loudly with my mother. At first I could not understand why I cruelly set him to death during my dream, generally attributing this case as the manifestation of my parents’ personalities: my father being industrious but clumsy, while my mother being intelligent. (Like Homer and Marge) But deliberately, I noticed that it usually happens when my father actually stay at our city for quite long days. He is a good husband who has the will to spend time with his wife to have good experiences, and this really somewhat bothers the relationship between me and my mom. In fact, my mother fulfills my requests more often than my father does, and I am also biased to share some great experiences with her. Moreover, jealousy arises when she talks about my father’s advantages and expect me to act like him. According to Freud’s ideology, these stimuli, which could be regarded as Oedipus complex, prompt me to wish my father to receive a business and leave our city as soon as possible. If that wish comes true, I can take time to hang out with my mother.

 

References

Freud, S. (1997) The Interpretation of Dreams (Wordsworth Edition.). New York, NY: Wordsworth Classics of World Literature

Contrast of the Deeds and Character Traits of Beowulf and Aeneas

Beowulf and The Aeneid present two great heroes with distinctive characteristics and stories. Beowulf, disbelieving about determinism, is a brutal and arrogant warrior who kills monsters for glory without any god’s help; Aeneas, on the other hand, is a person who, called by fate, defeats enemies with supernatural aid and shows responsibility for people.

Beowulf, being regarded as a pagan, possesses pride about his glorious past as well as violence toward foes. It is not difficult to see that Beowulf challenges what he deserves to be. “Often, for undaunted courage, fate spares the man it has not already marked.” (572-573) Beowulf makes this claim early in the poem when he describes his swimming contest. Though the narrator of Beowulf believes God determines everyone’s fate, Beowulf claims that if people’s fate has not been decided yet, they can succeed through sheer courageous behavior. This tenet becomes Beowulf’s path toward glory which could be illustrated by his fierce single combat against Grendel without any weapon. Actually, his courage is so strong that swords even weaken his abilities, as evidenced by Hrunting (1458) and Naegling (2680) that both render futility of battle. It is to his Scandinavian nature that Beowulf pursues for treasure as a symbol for his victory, since he realizes that death is inevitable. Therefore, any reward for him can be regarded as significant for his individual achievement. Even he perishes after fighting against the dragon, his reputation has been deeply established in his fellows’ mind.

By contrast, Aeneas is empathetic with his people and destined to accomplish many quests with the help of divinity. “I am Aeneas, duty-bound, and known / Above high air of heaven by my fame, Carrying with me in my ships our gods / Of hearth and home, saved from the enemy. I look for Italy to be my fatherland, And my descent is from all-highest Jove.” (1.519-524) This is how Aeneas introduces himself to the huntress he meets in the forest of Libya. They reveal how much his mission and responsibilities make up his identity. He perceives duty as more important than his own gain: when he falls in love with Dido, he is reminded of his goal and quickly decides to leave her but continues his journey toward the revival of his followers. Although his power is finite and limited, he is able to achieve great arms from gods that propel his triumph over his opponents. Through the war against Turnus, it can be deduced that he also has the will to ask for help from other groups of people if he is not able to handle some situations by himself. Even he wins, however, Aeneas may show sympathy for his enemies and spares them when they are powerless.

Though Beowulf and Aeneas differ in many perspectives, they share the courage and wit of completing their important goals. As Beowulf is able to defeat dreadful monsters without any other people’s help and grab his treasure for his glorious commemoration, Aeneas, being blessed with his additional strength, can also walk through the dangerous adventure and reach his fulfilling accomplishment. Both Beowulf and Aeneas are great figures during their time when certain ideologies play a large role in contemporary societies, regardless of how they overcome the many challenges place in front of them.

Summing up all the points about the two heroes’ deeds and character traits, Beowulf and Aeneas both in some way present people’s ideals about great men, but the brutal and boastful Beowulf can also be seen as an individual who pursues for his own lifelong glory, while the dutiful and fateful Aeneas is more like an idol who is able to conquer the quests for his folks.

 

Works Cited

“Beowulf.” The Norton Anthology of World Literature. Trans. Suzanne Akbari. Third ed. Vol.B. New York and London: W. W. Norton, 2012, 112-182. Print.

“The Aeneid.” The Norton Anthology of World Literature. Trans. Robert Fagles. Third ed. Vol.A. New York and London: W. W. Norton, 2012, 965-1072. Print.

The Interpretation of Dreams Journal 4

Though Freud asserts the dream is a wish-fulfilment, there are still some seemingly controversy over this argument, since not all people can perceive the wish hidden inside it. So Freud initially introduces the topic: “The anxiety-dream does really seem to preclude a generalization of the thesis … that dreams are wish-fulfilments, and even to condemn it as an absurdity.” (Chapter 4, P33) This sentence, though seems debunk Freud’s previous ideas, actually probes his innovative thought that there are some latent content of the dream remained undiscovered, disproving potential objections.

To further his opinion, he gives out his own dream as an example. In this dream, he describes his friend R., who is unable to upgrade his job because of his religious belief, as his intimate uncle and his appearance is featured with distinctiveness. But in reality, Freud’s uncle, with distinct outlook, is a poor man who is regarded as simpleton for his motivation to commit crime. Though the analyzable part of this dream is really succinct, there exists a lot of hidden information outside of consciousness. While this scheme is still unclear in respect to the interpretation because R. does not commit crime, he thinks about his friend N. who does not achieve greater title because of his criminal accusation, which is also related to religions. Eventually, this dream comes clear under Freud’s explanation: since there is a factor – religious belief – that influence the accomplishment of professorship, he dreams himself to be unaffected by it. That means, by making contrast, the dream actually forms a wish-fulfillment in which Freud himself could achieve better job than R. and N. through avoiding their disadvantages.

Looking back to this dream, there has great distortions that make it difficult to be interpreted, which as Freud proposes, is the people’s escapism of certain ideas that alters the expected content of the dream. “Wherever a wish-fulfilment is unrecognizable and disguised there must be present a tendency to defend oneself against this wish, and in consequence of this defense the wish is unable to express itself save in a distorted form.” (Chapter 4, P37) As a result, Freud links the distortions to consciousness that clearly manifest the existence of wish-fulfillment inside their mind even though it is oppressed by emotions. Furthermore, he points out there have “two psychic forces” (Chapter 4, P38) that illustrate personal attitudes toward their wishes. The first one is the content that shows wish-fulfillment, and the second one is like the trimmer of the content that distort the dream without any satisfactory aspects being added. This theory may be somewhat too metaphysical to be understood, but it improve the reliability of Freud’s claim that the seemingly painful experience of dreams is in part wish-fulfillment.

Through the analysis part of this chapter, Freud encounters a lot of individuals who discover their dreams contradict his claim but always explain some reasons for them, showing that his idea is still persuasive. These reasons include their anxiety of telling the truth, while it is to Freud’s logical deduction and imagination that propel the eureka moment of dream interpretation. “If we subject content to analysis, we become aware that the dream-anxiety is no more justified by the dream-content than the anxiety in a phobia is justified by the idea to which the phobia is attached.” (Chapter 4, P47)

I often have some difficulties with speaking clearly and fluently when I meet a stranger or need to do some important tasks. For instance, this is what I feel before going to be interviewed by a college officer to attend a summer session. At that time, I had heard Hynir, one of my best friends who shared many of my career interests, rejected by another institution. When I met with him, he said about his bad test scores and complained that the college should not care about them so much but rather focus more on his activities. I was shocked by his conversation because I also got scores that were not satisfactory. That night, I had a dream which was very frightening for me. In this dream, I saw all my classmates chasing me with anger. While I could not figure out what was going on that occasion, they yelled that I was too incompetent to even communicate with them effectively and get teacher’s appreciation, depressing their expectation.

Different from the usual dream which I had great joyful moments that really fulfill my wishes, I did not realize how this dream would mean to me. Maybe according to Freud’s opinion, this dream could have some connections with my upcoming interview and standardized test results. Since I found great similarities to Hynir, I identify with him in this dream, with the anxiety of being rejected by the college officer. On the other hand, the classmates could generally be some students wo were already been accepted by certain organizations I knew so far. Moreover, their speech, quite intimidating, warned me of my own disadvantageous situations. So there was actually a wish-fulfillment which I sought to avoid some factors such as speech-making and test scores that could partially determine whether I would be accepted.

Now I know that distortions of dream play a vital role in illustrating people’s unchangeable self-consciousness. Though these distortions are really confusing, they are widespread through humans’ feelings of anxiety. If we have better understanding of this phenomenon, just like Freud did, we could objectively face these stressful situations and come up with solutions wisely.

 

References

Freud, S. (1997) The Interpretation of Dreams (Wordsworth Edition.). New York, NY: Wordsworth Classics of World Literature