We are haunted by “ghosts” derived from the cultural history in which we are immersed. Many of these ghosts are deeply unconscious in a psychodynamic sense―repressed, disavowed, or denied. Experiences of triangulation, via prolonged emotional exposure to a different culture, may assist in gaining awareness of the presence of these ghosts. Cultural beliefs such as the nature of reality, causality, and time are fundamental for the developing child. These beliefs develop in a child through the very earliest identifications with primary caretakers. Hence, they form the fabric of reality for the child. Loewald makes a very similar point about the development of reality sense. Evidence for the child's primary identification with the mother as subject is presented in Trigant Burrow's writing nearly a century ago, and in contemporary writing about gender development in women and in men. Further support for the very early role of culture in promoting “learning from experience” is provided by Mark Solms who demonstrates the crucial role of “precision”―that is, the ability to assess the significance of each perception. Studies of the relationship between dream reality and waking reality for an indigenous people in the Amazon rainforest show that the very fabric of reality depends upon culture. In this paper, the author discusses ghosts from his own childhood and from recent American cultural history. As a Jewish child in America, he absorbed resonances of Eastern European pogroms, Holocaust history, and ancient Jewish slavery in Egypt, commemorated in the Passover Seder. As an American boy, he grew up with the legacies of racism, the enslavement of African–Americans, and genocidal attacks on indigenous peoples. These ghosts (and others) were simultaneously displayed, hidden in plain sight, and deeply repressed in cultural artifacts such as Edward Steichen's Family of Man photographic exhibition. Discussion of that exhibition illustrates the multiple ways that culture is constitutive of conscious, preconscious, and deeply unconscious mental life. In a variety of ways, psychoanalysis both helps and hinders exploration of cultural influences. To shed light on what is culturally repressed, and to triangulate the culture one grows up in, it's helpful to live in another culture for a while. Experiences with the Achuar people in the Amazon rainforest provide a lens for examining culture, reality, and dreaming.

中文翻译：

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文化与梦想：共同创造的故事

我们被来自我们所沉浸其中的文化历史的“幽灵”所困扰。在心理动力学意义上，这些鬼魂中有许多是深深的无意识——被压抑、被否认或被否认。通过对不同文化的长期情感接触，三角测量的经验可能有助于了解这些鬼魂的存在。诸如现实的本质、因果关系和时间之类的文化信仰是儿童发育的基础。这些信念是通过对主要看护人的最早认同而在孩子身上发展起来的。因此，它们构成了孩子的现实结构。Loewald 对现实感的发展提出了非常相似的观点。近一个世纪前，Trigant Burrow 的著作中提出了孩子主要认同母亲为主体的证据，以及关于女性和男性性别发展的当代写作。Mark Solms 进一步支持了文化在促进“从经验中学习”的早期作用，他展示了“精确”的关键作用——即评估每种感知重要性的能力。对亚马逊雨林土著居民梦境现实与清醒现实之间关系的研究表明，现实的结构取决于文化。在本文中，作者讨论了他童年时代和美国近代文化史中的鬼魂。作为一个在美国的犹太孩子，他吸收了东欧大屠杀、大屠杀历史和埃及古代犹太奴隶制的共鸣，并在逾越节家宴中加以纪念。作为一个美国男孩，他在种族主义的遗产中长大，对非裔美国人的奴役，以及对土著人民的种族灭绝攻击。这些鬼魂（和其他鬼魂）同时被展示，隐藏在明显的视线中，并深深地压抑在爱德华·斯泰肯（Edward Steichen）等文化制品中人的家庭摄影展。对该展览的讨论说明了文化构成有意识、前意识和深潜意识心理生活的多种方式。在许多方面，精神分析都有助于和阻碍对文化影响的探索。为了阐明文化压抑的东西，并对一个人成长的文化进行三角测量，在另一种文化中生活一段时间是有帮助的。在亚马逊雨林中与 Achuar 人的经历为审视文化、现实和梦想提供了一个视角。