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This paper examines the human relationship to technology, and AI in particular, including the proposition that algorithms are the new unconscious. Key is the question of how much human ability will be duplicated and transcended by general machine intelligence. More and more people are seeking connection via social media and interaction with artificial beings. The paper examines what it means to be human and which of these traits are already or will be replicated by AI. Therapy bots already exist. It is easier to envision AI therapy guided by CBT manuals than psychoanalytic techniques. Yet, a demonstration of how AI can already perform dream analysis reaching beyond a dream's manifest content is presented. The reader is left to consider whether these findings demand a new role for psychoanalysis in supporting, sustaining, and reframing our humanity as we create technology that transcends our abilities.

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The paper confronts psychoanalytic dream theories with the findings of empirical dream research. It summarizes the discussion in psychoanalysis around the function of dreams (e.g. as the guardian of sleep), wish-fullfilment or compensation, whether there is a difference between latent and manifest content, etc. In empirical dream research some of these questions have been investigated and the results can provide clarifications for psychoanalytic theorizing. The paper provides an overview of empirical dream research and its findings, as well as of clinical dream research in psychoanalysis, which was mainly conducted in German-speaking countries. The results are used to discuss the major questions in psychoanalytic dream theories and points out some developments in contemporary approaches which have been influenced by these insights. As a conclusion the paper attempts to formulate a revised theory of dreaming and its functions, which combines psychoanalytic thinking with research.

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This article describes the growth and development of Daniel as a master Biblical dream interpreter. In his clinical use of dreams, he is compared to a contemporary Jungian analyst who faces difficult clinical dilemmas such as interpreting a dream that is forgotten, understanding the difference between a 'big dream' and a personal dream, as well as the situation when a dream is interpreted within a dream. Daniel's technique is compared to traditional Jewish dream rituals. Although the Book of Daniel is usually considered as a series of disconnected episodes, the author argues that the sequence of chapters reveals the process of Daniel's individuation as described by Neumann's concept of centroversion.

Cet article décrit la croissance et le développement de Daniel en tant qu'interprète biblique spécialiste du rêve. Dans son utilisation clinique des rêves, il est comparé à un analyste Jungien contemporain, face à de difficiles dilemmes cliniques tels qu'interpréter un rêve qui est oublié, comprendre la différence entre un « grand rêve ¼ et un rêve personnel, ainsi que la situation dans laquelle un rêve est interprété dans un rêve. La technique de Daniel est comparée aux rituels traditionnels juifs concernant les rêves. Bien que le Livre de Daniel soit généralement considéré comme étant une suite d'épisodes décousus, l'auteur soutient que la séquence des chapitres révèle le processus de l'individuation de Daniel telle que décrite par Neumann par le concept de centroversion.

El presente artículo describe el crecimiento y desarrollo de Daniel como maestro Bíblico intérprete de sueños. En su clásico uso de los sueños, es comparado con un analista Junguiano contemporáneo quien se confronta con difíciles dilemas clínicos, tales como, la interpretación de un sueño que es olvidado, comprender la diferencia entre un 'gran sueño' y un sueño personal, así como también la situación en la que un sueño es interpretado dentro del sueño. La técnica de Daniel es comparada con el ritual tradicional Judaico de los sueños. Si bien el Libro de Daniel es considerado usualmente como una serie de episodios desconectados, el autor argumenta que la secuencia de los capítulos revela el proceso de individuación de Daniel tal como es descripto por Neumann y su concepto de centroversión.

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In this paper, newly uncovered archival material from the Bowlby archives is presented on Bowlby's own dreams and dream interpretation. Although he was critical of orthodox psychoanalysis, Bowlby appears to have been seriously involved in Freudian dream interpretation in the 1930s and 1940s. Here, we present in annotated form his own interpretations of several of his dreams from that time and a series of lectures on dreams. In Attachment and Loss, classic dream interpretation is absent and Bowlby used the content of dreams as a reflection of the influence of real-life experiences on the representations of attachment relations, with a clear focus on grief, loss, and mourning. Bowlby's shift from psychoanalysis to a more behavioral approach and the introduction of the concept of "defensive exclusion" to supplant Freud's concept of "repression" may have led him to think about how grief and mourning may affect the content of our dreams.

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The unique approach to dreams of Swiss psychoanalyst Fritz Morgenthaler (1919-1984) is presented and discussed. Although rarely discussed in the English-speaking psychoanalytic world, this approach is very alive in German-speaking countries. Focusing on the distinction between the remembered hallucinatory experience of dreamers and the event of telling dreams within psychoanalytic sessions, Morgenthaler made two major innovations: first, he proposed a new understanding and handling of associations to dreams, and second, he offered what he called dream diagnostics as an instrument with which to integrate both resistance and transference into clinical work with dreams.

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This paper responds to a recent paper by Wolfgang Giegerich entitled 'Two Jungs: apropos a paper by Mark Saban'. Giegerich disputes my assertion that the 'rigorous notion' at the heart of his psychology 'finds no source in Jung's psychology, implicit or explicit'. In order to do this he posits the existence of two Jungs, an exoteric Jung and an esoteric Jung. The implications of Giegerich's binary scission of Jung are explored in this paper, and show that the tendency to exalt one Jung while disparaging the other betrays a comprehensive blindness toward the contradictory complexity of Jung's psychology as a whole. It is suggested that this blindness is the consequence of Giegerich's systematic prioritization of a neo-Hegelian agenda that is in profound conflict with the telos of Jung's psychology.

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Jung's idea of the 'personal equation' amounts to the reflection that theoretical differences between the psychologies that people teach are rooted in their personalities, in other words, that they are due to the psychology each one 'has'. This concept also applies to different interpretations of Jung's work. The serious difficulties that Mark Saban has with my psychology are a case in point. Recourse to the concept of the personal equation reveals that Saban has his Jung and I have mine. With his insistence on his Talmudic methodological principle of dream interpretation, that 'the dream is its own interpretation', according to Saban Jung means nothing but a rejection of Freudian free association. My Jung goes far beyond that. Jung understands this methodological principle above all in terms of what he calls 'circumambulation'. The main part of this paper is devoted to an elucidation of what circumambulation involves as a mode of dream interpretation. The paper concludes with the distinction Jung himself introduced between two types of reading of his work, either as 'paper' and 'dead nostrums' or as 'fire and wind', and pleads for a reconstruction of Jung's psychology as a whole in terms of his most advanced, deepest insights, instead of a dogmatic reading mainly based on the early Jung, a reading for which his later revolutionary insights are at best negligible embellishments.

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Em sua conferência sobre O conflito sexual, proferida no Congresso Luso-Espanhol das Associações para o Progresso das Ciências e publicada em 1921, Egas Moniz aplica o método psicanalítico em dois casos clínicos, utilizando para isso o divã e fazendo uso da associação livre, da associação de ideias, assim como da análise dos sonhos. Esse neurocirurgião, principalmente reconhecido por seus estudos sobre a leucotomia pré-frontal, foi a primeira pessoa a se referir e a recorrer à psicanálise em Portugal. De fato, tal como Freud, Egas Moniz analisou dois casos da literatura apoiando-se no método analítico: o caso de Júlio Dinis em 1924 e o de Camilo em 1925. No entanto, sua contribuição à psicopatologia parece assombrada por seu trabalho sobre a leucotomia, que lhe valeu o Prêmio Nobel de Fisiologia em 1949.(AU)

During his conference on sexual conflict, given at the in Luso-Spanish Congress of Associations for Progress of Science, and published in 1921, Egas Moniz explained his use of the analytic method and device (the couch) to present the study of two clinical cases. He also discussed the principle of free association, association of ideas and the interpretation of dreams. Moniz was a neurosurgeon known primarily for his studies on prefrontal leucotomy, and was the first author to refer to and use psychoanalysis in Portugal. Like Freud, Moniz analyzed two cases in the literature in support of the analytical method: the case of Júlio Dinis in 1924 and that of Camilo in 1925. Nevertheless, his work on leucotomy, which earned him the Nobel Prize in Physiology in 1949, appears to have cast a shadow on his contributions to psychopathology.(AU)

Dans sa conférence "Le conflit sexuel", tenue au Congrès Luso-Espagnol des Associations pour le Progrès des Sciences et publiée en 1921, Egas Moniz applique la méthode psychanalytique à deux cas cliniques en utilisant le dispositif du divan, le principe des associations libres, l'association d'idées ainsi que l'analyse des rêves. Ce neurochirurgien, reconnu en premier lieu pour ses études sur la leucotomie préfrontale, fut le premier auteur à faire référence et à recourir à la psychanalyse au Portugal. En effet, tout comme Freud, Egas Moniz analysa deux cas de la littérature à l'aide de la méthode analytique: le cas de Júlio Dinis en 1924 et celui de Camilo en 1925. Néanmoins, ses travaux sur la leucotomie, qui lui ont valu l'attribution du prix Nobel de physiologie en 1949, semblent avoir offusqué sa contribution à la psychopathologie.(AU)

En una conferencia sobre el conflicto sexual proferida en el Congreso Luso-español de las Asociaciones para el Progreso de las Ciencias y publicada en 1921, Egas Moniz aplica el método psicoanalítico en dos casos clínicos, utilizando para eso el diván, haciendo uso de la asociación libre de ideas, así como del análisis de sueños. Este neurocirurjano, reconocido principalmente por sus estudios sobre la leucotomia pre-frontal, fue la primera persona a referirse y recurrir al psicoanálisis en Portugal. De hecho, tal como Freíd, Egas Moniz analisó dos casos de la literatura apoyándose en el método psicoanalítico: el caso de Julio Dinis en 1924 y el de Camilo en 1925. Sin embargo, su contribución a la sicopatología parece ensombrecida por su trabajo sobre la leucotomia, lo que le valió el Premio Nobel de Fisiología en 1949.(AU)

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Em sua conferência sobre O conflito sexual, proferida no Congresso Luso-Espanhol das Associações para o Progresso das Ciências e publicada em 1921, Egas Moniz aplica o método psicanalítico em dois casos clínicos, utilizando para isso o divã e fazendo uso da associação livre, da associação de ideias, assim como da análise dos sonhos. Esse neurocirurgião, principalmente reconhecido por seus estudos sobre a leucotomia pré-frontal, foi a primeira pessoa a se referir e a recorrer à psicanálise em Portugal. De fato, tal como Freud, Egas Moniz analisou dois casos da literatura apoiando-se no método analítico: o caso de Júlio Dinis em 1924 e o de Camilo em 1925. No entanto, sua contribuição à psicopatologia parece assombrada por seu trabalho sobre a leucotomia, que lhe valeu o Prêmio Nobel de Fisiologia em 1949.

During his conference on sexual conflict, given at the in Luso-Spanish Congress of Associations for Progress of Science, and published in 1921, Egas Moniz explained his use of the analytic method and device (the couch) to present the study of two clinical cases. He also discussed the principle of free association, association of ideas and the interpretation of dreams. Moniz was a neurosurgeon known primarily for his studies on prefrontal leucotomy, and was the first author to refer to and use psychoanalysis in Portugal. Like Freud, Moniz analyzed two cases in the literature in support of the analytical method: the case of Júlio Dinis in 1924 and that of Camilo in 1925. Nevertheless, his work on leucotomy, which earned him the Nobel Prize in Physiology in 1949, appears to have cast a shadow on his contributions to psychopathology.

Dans sa conférence "Le conflit sexuel", tenue au Congrès Luso-Espagnol des Associations pour le Progrès des Sciences et publiée en 1921, Egas Moniz applique la méthode psychanalytique à deux cas cliniques en utilisant le dispositif du divan, le principe des associations libres, l'association d'idées ainsi que l'analyse des rêves. Ce neurochirurgien, reconnu en premier lieu pour ses études sur la leucotomie préfrontale, fut le premier auteur à faire référence et à recourir à la psychanalyse au Portugal. En effet, tout comme Freud, Egas Moniz analysa deux cas de la littérature à l'aide de la méthode analytique: le cas de Júlio Dinis en 1924 et celui de Camilo en 1925. Néanmoins, ses travaux sur la leucotomie, qui lui ont valu l'attribution du prix Nobel de physiologie en 1949, semblent avoir offusqué sa contribution à la psychopathologie.

En una conferencia sobre el conflicto sexual proferida en el Congreso Luso-español de las Asociaciones para el Progreso de las Ciencias y publicada en 1921, Egas Moniz aplica el método psicoanalítico en dos casos clínicos, utilizando para eso el diván, haciendo uso de la asociación libre de ideas, así como del análisis de sueños. Este neurocirurjano, reconocido principalmente por sus estudios sobre la leucotomia pre-frontal, fue la primera persona a referirse y recurrir al psicoanálisis en Portugal. De hecho, tal como Freíd, Egas Moniz analisó dos casos de la literatura apoyándose en el método psicoanalítico: el caso de Julio Dinis en 1924 y el de Camilo en 1925. Sin embargo, su contribución a la sicopatología parece ensombrecida por su trabajo sobre la leucotomia, lo que le valió el Premio Nobel de Fisiología en 1949.

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A majority of humans spend their waking hours surrounded by insects, so it should be no surprise that insects also appear in humans' dreams as we sleep. Dreaming about insects has a peculiar history, marked by our desire to explain a dream's significance and by the tactic of evoking emotions by injecting insects in dream-related works of art, film, music, and literature. I surveyed a scattered literature for examples of insects in dreams, first from the practices of dream interpretation, psychiatry, and scientific study, then from fictional writings and popular culture, and finally in the etymology of entomology by highlighting insects with dream-inspired Latinate names. A wealth of insects in dreams, as documented clinically and culturally, attests to the perceived relevance of dreams and to the ubiquity of insects in our lives.