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Conjuring Up the Dream: Three Literary Case Studies

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Book cover Philosophy, Dreaming and the Literary Imagination

Abstract

This claim was made by Nathaniel Hawthorne roughly 150 years prior to the publication of Kazuo Ishiguro’s The Unconsoled (1995). It would be interesting to know Hawthorne’s response to this novel, in which the first-person narrator is trapped in a 500-page exploration of the maze of his own psyche. With its incongruities, discontinuities of time, place and characters as well as its single-minded protagonist taking all ‘its inconsistency, its strange transformations […] as a matter of course’, the fictional world depicted in the novel indeed resembles that of a dream: full of ‘eccentricities and aimlessness—with nevertheless a leading idea running through the whole’. Accordingly, in what follows I will read Ishiguro’s novel as an extended dream narrative emerging from the mental life of one single consciousness, that of its protagonist Mr Ryder. As I will argue, The Unconsoled is an oneiric text par excellence because it ‘translates’ the dream experience into a literary narrative by imitating the single-mindedness of the dreamer and keeping the mediating and guiding role of the narrator to a minimum. Readers willing to accompany Ryder on his Kafkaesque quest are thus forced to share the autodiegetic narrator’s highly subjective and uncritical point of view, resigning themselves to the same sense of dreamlike acceptance. Thanks to this narrative technique, the reader experiences Ryder’s ‘dream’ from the inside rather than from the outside.

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Notes

  1. 1.

    Hawthorne, American Notebooks, 99.

  2. 2.

    Quite obviously, the reader has the advantage of being able to re-read the text and reflect on its dreamlike features, unlike Ryder, who remains deeply immersed in his dreamlike state.

  3. 3.

    R. Robinson (2006), 109.

  4. 4.

    R. Robinson (2006), 123.

  5. 5.

    Adelman (2001), 167.

  6. 6.

    Green and McCreary (1999), 65.

  7. 7.

    See Green and McCreery (1999), 89.

  8. 8.

    The dreamlike quality of Ishiguro’s text has been noticed by other critics, though mostly in passing. Thus, Carlos Villar Flor (2000), describing some of the novel’s spatiotemporal discontinuities, notes that The Unconsoled has ‘the consistency of a dream, and the whole context of the novel becomes oneiric or surrealistic’ (162). Similarly, Gary Adelman (2001) claims that Ishiguro ‘combines the fantastic realism of a dream narrative with the staginess of a theatrical farce’ (167). Drag (2010) and Lewis (2000) read the novel through the lens of Freudian dream theory, with partly problematic results. Some critics, such as Walkowitz (2001) and Stamirowska (2002), though, completely disregard Ishiguro’s use of dreamlike elements in the novel, rather surprisingly treating it as a piece of realist fiction, which it is clearly not.

  9. 9.

    Krider (1998), 152.

  10. 10.

    Krider (1998), 152.

  11. 11.

    States (1993), 81.

  12. 12.

    See Krider (1998), 152.

  13. 13.

    For the interconnectedness between flying dreams and lucid dreams, see Barrett (1991); LaBerge and Rheingold (1997), 95–96; Green and McCreery (1999).

  14. 14.

    Hunt (1989), 197.

  15. 15.

    States (1993), 89.

  16. 16.

    Hunt (1989) defines lucid dreaming as a spontaneous state of meditation, during which the dreamer achieves ‘a sense of clarity, exhilaration, and openness’ (120). Likewise, Green and McCreery (1999) describe lucid dreams as having a ‘tendency towards elation and exhilaration’, with some lucid dreamers even describing the dream experience as ‘“mystical” or “transcendent”’ (49).

  17. 17.

    R. Robinson (2006), 123.

  18. 18.

    States (1993), 37.

  19. 19.

    States (1993), 34.

  20. 20.

    Krider (1998), 152.

  21. 21.

    States (1993), 29.

  22. 22.

    Adelman (2001), 167.

  23. 23.

    See Adelman (2001); Lewis (2000); Wong (2000), 73.

  24. 24.

    Green and McCreery (1999), 44.

  25. 25.

    Lewis (2000), 107.

  26. 26.

    A similar scenario is repeated later in the novel when Ryder realizes shortly before the concert that he did not get a chance to practise the musical piece he is planning to recite. Accordingly, Hoffmann leads him to a room which turns out to be a toilet cubicle with a piano squeezed into it and, when this proves unsuitable, drives him to an isolated hut in the countryside. It is in line with dream logic that, similarly to the dinner party speech that Ryder never gives, his concert never actually takes place because by the time he makes it to the auditorium, after encountering countless other obstacles and getting involved in a number of tragicomic events, the audience has long left the building.

  27. 27.

    Lewis (2000), 108.

  28. 28.

    Lewis (2000), 109.

  29. 29.

    Adelman (2001), 167.

  30. 30.

    States (1993), 24.

  31. 31.

    States (1993), 24.

  32. 32.

    Krider (1998), 152.

  33. 33.

    Van Dusen (1972), 103.

  34. 34.

    Adelman (2001), 167.

  35. 35.

    States (1993), 89.

  36. 36.

    Adelman (2001), 178.

  37. 37.

    Lewis (2000), 111.

  38. 38.

    Adelman (2001), 167.

  39. 39.

    Adelman (2001), 176.

  40. 40.

    Sartre (1972 [1940]), 202.

  41. 41.

    Adelman (2001), 167.

  42. 42.

    Van Dusen (1972), 103.

  43. 43.

    Lewis (2000), 110.

  44. 44.

    Krider (1998), 153.

  45. 45.

    Drawing on her own experience in a rural Catholic Irish school in the 1950s, Christine St. Peter (1997) explains that at Lent the children were indeed asked ‘to bring our pennies and nickels to donate to a fund which would be sent to a foreign missionary […]. For $5 we could buy our own baby and give it a name’ (36–37).

  46. 46.

    Reddy (2014), 225.

  47. 47.

    Shumaker (2006), 106.

  48. 48.

    Reddy (2014), 219.

  49. 49.

    Reddy (2014), 226.

  50. 50.

    See Reddy (2014), 226.

  51. 51.

    Reddy (2014), 218.

  52. 52.

    Shumaker (2006), 103.

  53. 53.

    Reddy (2014), 218.

  54. 54.

    Banville, ‘Fiction and the Dream’, 26–27.

  55. 55.

    Banville, ‘Fiction and the Dream’, 28.

  56. 56.

    See Facchinello (2010), 37.

  57. 57.

    Banville, ‘Fiction and the Dream’, 28.

  58. 58.

    Banville, ‘Fiction and the Dream’, 28.

  59. 59.

    Facchinello (2010), 34.

  60. 60.

    Hartmann (1991a), 17.

  61. 61.

    Hartmann (1991a), 17.

  62. 62.

    Banville, ‘Fiction and the Dream’, 23.

  63. 63.

    Berensmeyer (2000), 247.

  64. 64.

    Kenny (2012), 177–178.

  65. 65.

    Kenny (2006), 52–53.

  66. 66.

    Hobson and Wohl (2005), 16.

  67. 67.

    Kenny (2006), 54.

  68. 68.

    Kenny (2006), 56.

  69. 69.

    Facchinello (2010), 41.

  70. 70.

    Whitfield and Elderfield (1998), 9.

  71. 71.

    Ricoeur (1984), 52.

  72. 72.

    Ricoeur (1984), 54.

  73. 73.

    Facchinello (2010), 39–40.

  74. 74.

    Facchinello (2010), 40.

  75. 75.

    Ricoeur (2006), 55.

  76. 76.

    Ricoeur (2006), 52.

  77. 77.

    Facchinello (2010), 37.

  78. 78.

    See Facchinello (2010), 38.

  79. 79.

    Lezard (2006), n. pag.

  80. 80.

    See Facchinello (2010), 36.

  81. 81.

    Du Maurier, Rebecca, 396.

  82. 82.

    James, The Turn of the Screw, 171.

  83. 83.

    See James, The Turn of the Screw, 180.

  84. 84.

    Brontë, Wuthering Heights, 144.

  85. 85.

    This is, of course, a reference to Ariel’s question in Shakespeare, The Tempest, 5.1, upon which Prospero sets him free.

  86. 86.

    Lezard (2006), n. pag.

  87. 87.

    Hartmann (1989), 4.

  88. 88.

    Domhoff (2001b), n. pag.

  89. 89.

    Kenny (2012), 151.

  90. 90.

    Banville, ‘Fiction and the Dream’, 23.

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Schrage-Früh, M. (2016). Conjuring Up the Dream: Three Literary Case Studies. In: Philosophy, Dreaming and the Literary Imagination. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-40724-1_5

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