Ernesto Rodríguez (ernestorodri49@gmail.com)
The Austrian doctor Sigmund Freud (1856-1939) was the founder of ‘Psychoanalysis’ and in a short conference he published in 1908 titled ‘Creative Writers and Daydreaming’, he analyzed that people often imagine good future things (daydream). to compensate for the frustrations they suffer in their real lives.
In the history of thought there are famous fables in which this ability to ‘daydream’ is described. For example, let us remember the fable of the ‘milkmaid’ attributed to the legendary Greek author Aesop, a Phrygian slave who probably lived between 620 and 560 BC… In that fable a milkmaid carried a jug of milk to the market and had many illusions about it. money he would earn by selling it: He would buy a basket of eggs from which chickens would hatch, and then when selling them he would buy a cow, a calf, etc… but he dropped the jar and lost the milk. The moral is: “Do not count the chickens before they hatch” (1). That fable is also told by the Spanish author Félix María Samaniego (1745-1801) and the moral is: “Do not long, impatiently, for future good; Look, not even the present is safe” (2).
In the history of literature there is the term ‘Bovarysm’ which comes from the famous novel ‘Madame Bovary‘ (1857) by the great French writer Gustave Flaubert (1821-1880). This term refers to the conflict between dreams and fantasies in the imagined life that imply great goals and enjoyment, but that are destroyed when they collide with a harsh reality. Let’s briefly look at the plot of the novel. Emma is very beautiful and has many hopes in her life from having read many romantic novels. At the age of 18, she marries Charles Bovary, a rural doctor, who as a person is extremely gray, mediocre and limited. The fact is that after a short time she becomes disenchanted by his careless and vulgar appearance. She becomes more and more tired and begins to look for love affairs, and first she has an affair with the handsome Monsieur Rodolphe Boulangier de la Huchette who, after being her lover, abandons her. Then she has another love affair with Léon Dupuis. She continually acquires very luxurious things thanks to Monsieur Lheureux, a shrewd merchant who sells her a lot and even lends her money when she cannot pay her debts. Finally the debts reach such magnitude that the threat of embargo comes and she, desperate, commits suicide with arsenic. That novel has been considered as a criticism of ‘bourgeois marriage’ and also as an illustration of the conflict, on the one hand, between the illusions of luxurious living and romantic love fantasies that Emma Bovary has, and on the other hand, her clash with a harsh reality that inexorably took its toll.
Later in Anglo-Saxon literature, the American writer James Thurber (1894-1961) in 1939 published a short story in the magazine ‘New Yorker’ titled: ‘The Secret Life of Walter Mitty‘. Indeed, Walter Mitty is a character who in reality has an extremely gray and mediocre life, but even though he is awake, he continually has fantasies to escape his sad reality. Thus, in the narrative, Walter Mitty first imagines that he is a heroic seaplane pilot, then at another time he imagines that he is a highly eminent surgeon, at another time he imagines that he is a terrible murderer giving testimony before a jury, On another occasion he imagines that he is a heroic Royal Air Force pilot on a suicide mission. Finally Walter Mitty imagines that he is heroically facing a firing squad. But all these fantasies have no relationship with his real life, which is gray and mediocre. So the expression ‘Mythical Mentality’ in Anglo-Saxon culture refers to a person who lives heroic dreams and fantasies in his imaginary life without paying attention to his real life, which is why he continually crashes into reality.
On December 25, 2013, the film ‘The Incredible Life of Walter Mitty’ was released and was very successful.
On the other hand, the well-known French philosopher Luc Ferry (b. 1951), in his important work entitled: ‘What is the Good Life?’ (2002) classifies daydreams into several categories: Dreams of possessing wealth… in the case of men, dreams of seducing beautiful women and erotic dreams… in the case of young people of both sexes, dreams of becoming a great, highly admired professional, etc., etc.
But Ferry points out that most people are ashamed to admit that they have such dreams, because they might seem childish, since children are the ones who have the most fantasies about their future. Furthermore, recognizing such types of dreams would often be equivalent to recognizing unhappiness in your real life, and ‘frustrated’ people are not well regarded in society. Additionally, when you ‘daydream a lot’ that can be considered an initial symptom of dementia (3).
Indeed, Ferry distinguishes between the neurotic individual and the psychotic individual: “Psychological texts offer a well-known definition of the difference between neurosis and psychosis: They tell us that the psychotic individual has acquired the unshakable conviction that two plus two is equal to five. Anyone who tries to persuade this psychotic person otherwise is a trickster trying to do harm. The psychotic has lost contact with reality. The neurotic is equally persuaded that two plus two equals five, but unlike the psychotic, he is immensely uncomfortable about it.’ The neurotic still has a relationship with reality, if only through anxiety. An anecdote (…) says the same thing in the form of a joke: The neurotic builds castles (…) the psychotic lives in those castles” (4).
On the other hand, there is a way of ‘daydreaming’ that is scary because the person can become obsessed not with good fantasies about their future life, but with the fact that they have an illness or are going to have one in the future, although in reality they do not. There is no evidence that you have such a disease or will have it in your future. That is what in psychiatry is called: ‘Obsessive Compulsive Disorder’ (OCD) and it can be extremely serious.
In conclusion, in life it can be important to have illusions, but they have to be invigorating illusions and above all that have a basis in reality.
NOTES: (1) Page 53 in ‘Aesop’s Fables’. Selected and adapted by Louis Untermeyer. Paul Hamlyn (1965) (2) Page 171 in ‘The Fable Through Time’. Selection, Introduction and Biographical Notes by V. Méndez, L. Sánchez and E. Inglada. Ramón Sopena Publishing House (1978). (3) Pages. 3-4 in Luc Ferry ‘What is the Good Life?’. The University of Chicago Press (2005, Original French edition: 2002). (4) Page 4 in Luc Ferry, Op. Cit.
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Interview with Ernesto Rodríguez on Daydreaming and Its Psychological Implications
Editor: Thank you for joining us today, Ernesto. You recently reflected on the ideas of Sigmund Freud regarding daydreaming in your work. Can you tell us how Freud’s perspective on daydreams and fantasies might affect our understanding of human psychology?
Ernesto Rodríguez: Absolutely, and thank you for having me. Freud discussed daydreaming as a way for individuals to cope with their frustrations in real life. He suggested that our fantasies often serve as a compensation for unmet desires, allowing us to escape our sometimes disappointing reality. This view highlights the importance of understanding the role of imagination in our mental health.
Editor: That’s fascinating. You also referenced Aesop’s fable of the milkmaid, which emphasizes caution in counting on future outcomes. How does this relate to the theme of daydreaming and its pitfalls?
Ernesto Rodríguez: The milkmaid’s story illustrates a crucial lesson about the dangers of overly optimistic thinking. Just as she builds her hopes on future earnings, we often idealize our circumstances and ignore the possibility of setbacks. This excessive reliance on daydreams can lead to disillusionment and disappointment when reality doesn’t align with our fantasies.
Editor: You mentioned the term ‘Bovarysm’ in relation to Flaubert’s Madame Bovary. How do you see that concept playing into contemporary discussions about personal aspirations and societal expectations?
Ernesto Rodríguez: Bovarysm encapsulates the conflict between romantic ideals and harsh realities. Emma Bovary’s tragic pursuit of an ideal life serves as a poignant reminder of how societal expectations and personal fantasies can lead to dissatisfaction. Today, many individuals can relate to this struggle, as they often feel pressured to pursue high ideals while wrestling with the mundanity of everyday life.
Editor: That’s a compelling point. You also discuss the concept of ‘Mythical Mentality’ through the character of Walter Mitty. How do you interpret his daydreaming in terms of mental health?
Ernesto Rodríguez: Walter Mitty’s escapism reveals both a sense of adventure and a profound disconnect from his real life. While daydreaming can offer temporary relief, it can also signify an inability to confront one’s reality. It’s vital to find a balance; in excess, daydreaming may contribute to psychological issues, drawing a line between healthy imagination and detrimental escapism.
Editor: You highlight Luc Ferry’s classification of dreams and the societal stigma around admitting to such dreams. Why do you think people are ashamed to express their aspirations?
Ernesto Rodríguez: Many people associate dreams with immaturity or failure, especially in a society that values achievement and pragmatism. Admitting to longing for something better can feel vulnerable, as it often reflects discontent with one’s current situation. We need to cultivate a culture where dreams are embraced as part of our personal journey rather than shunned as unrealistic.
Editor: In closing, what advice would you give to those who find themselves daydreaming excessively or struggling between fantasy and reality?
Ernesto Rodríguez: I would advise them to ensure their daydreams remain invigorating and rooted in reality. Self-reflection is key—understanding the motivations behind your fantasies can help. It’s important to pursue aspirations while also engaging with the present, creating a fulfilling balance between dreams and reality. Life is about both hopes and the steps we take to realize them.
Editor: Thank you, Ernesto, for sharing your insights on daydreaming and its significance in our lives. It has been enlightening.
Ernesto Rodríguez: Thank you for the opportunity to discuss this important topic!
Nd admitting to daydreams. How do you think culture shapes our willingness to share our fantasies and aspirations?
Ernesto Rodríguez: Culture plays a significant role in shaping our attitudes toward daydreaming. Many people feel constrained by societal expectations to present themselves as practical and grounded. Admitting to fantastical dreams can be seen as childish or immature, creating a stigma around those who dare to reveal their true yearnings. This can discourage individuals from exploring their aspirations fully, ultimately leading to unfulfilled potential and increased dissatisfaction with their lives.
Editor: Lastly, you caution against the potential negative aspects of excessive daydreaming, like the risk of obsessive-compulsive tendencies. What advice would you give to those who find themselves caught in this cycle?
Ernesto Rodríguez: My advice would be to practice mindfulness and self-reflection. It’s important to engage with one’s daydreams but also be aware of the difference between constructive dreaming and harmful preoccupation. Setting realistic goals based on one’s dreams can help ground those fantasies in achievable actions. Moreover, seeking professional help if daydreaming becomes a compulsion or leads to distress is crucial. Balance is essential in maintaining mental health while still allowing room for creativity and imagination.
Editor: Thank you for sharing your insights, Ernesto. This discussion on daydreaming, its implications, and how we relate to our own aspirations is incredibly valuable in today’s fast-paced world.
Ernesto Rodríguez: Thank you for having me. It’s essential to reflect on these topics as we navigate our complex lives.
