Scholz59 (p. 36): "In the dream there is truth; despite all masking in pride or humility, we still recognise our own self.... The honest man does not commit any dishonourable offence even in the dream, or, if this does occur, he is terrified over it as if over something foreign to his nature. The Roman emperor who ordered one of his subjects to be executed because he dreamed that he cut off the emperor's head, was not wrong in justifying his action on the ground that he who has such dreams must have similar thoughts while awake. About a thing that can have no place in our mind we therefore say significantly: 'I would never dream of such a thing.'"
Pfaff,12 varying a familiar proverb, says: "Tell me for a time your dreams, and I will tell you what you are within."
The short work of Hildebrandt,35 from which I have already taken so many quotations, a contribution to the dream problem as complete and as rich in thought as I found in the literature, places the problem of morality in the dream as the central point of its interest. For Hildebrandt, too, it is a strict rule that the purer the life, the purer the dream; the impurer the former, the impurer the latter.
The moral nature of man remains even in the dream: "But while we are not offended nor made suspicious by an arithmetical error no matter how obvious, by a reversal of science no matter how romantic, or by an anachronism no matter how witty, we nevertheless do not lose sight of the difference between good and evil, right and wrong, virtue and vice. No matter how much of what follows us during the day may vanish in our hours of sleep—Kant's categorical imperative sticks to our heels as an inseparable companion from whom we cannot rid ourselves even in slumber.... This can be explained, however, only by the fact that the fundamental in human nature, the moral essence, is too firmly fixed to take part in the activity of the kaleidoscopic shaking up to which phantasy, reason, memory, and other faculties of the same rank succumb in the dream" (p. 45, &c.).
In the further discussion of the subject we find remarkable distortion and inconsequence in both groups of authors. Strictly speaking, interest in immoral dreams would cease for all those who assert that the moral personality of the person crumbles away in the dream. They could just as calmly reject the attempt to hold the dreamer responsible for his dreams, and to draw inferences from the badness of his dreams as to an evil strain in his nature, as they rejected the apparently similar attempt to demonstrate the insignificance of his intellectual life in the waking state from the absurdity of his dreams. The others for whom "the categorical imperative" extends also into the dream, would have to accept full responsibility for the immoral dreams; it would only be desirable for their own sake that their own objectionable dreams should not lead them to abandon the otherwise firmly held estimation of their own morality.
Still it seems that no one knows exactly about himself how good or how bad he is, and that no one can deny the recollection of his own immoral dreams. For besides the opposition already mentioned in the criticism of the morality of the dream, both groups of authors display an effort to explain the origin of the immoral dream and a new opposition is developed, depending on whether their origin is sought in the functions of the psychic life or in the somatically determined injuries to this life. The urgent force of the facts then permits the representatives of the responsibility, as well as of the irresponsibility of the dream life, to agree in the recognition of a special psychic source for the immorality of dreams.
All those who allow the continuance of the morality in the dream nevertheless guard against accepting full responsibility for their dreams. Haffner32 says (p. 24): "We are not responsible for dreams because the basis upon which alone our life has truth and reality is removed from our thoughts.... Hence there can be no dream wishing and dream acting, no virtue or sin." Still the person is responsible for the sinful dream in so far as he brings it about indirectly. Just as in the waking state, it is his duty to cleanse his moral mind, particularly so before retiring to sleep.
The analysis of this mixture of rejection and recognition of responsibility for the moral content of the dream is followed much further by Hildebrandt. After specifying that the dramatic manner of representation in the dream, the crowding together of the most complicated processes of deliberation in the briefest period of time, and the depreciation and the confusion of the presentation elements in the dream admitted by him must be recognised as unfavourable to the immoral aspect of dreams; he nevertheless confesses that, yielding to the most earnest reflection, he is inclined simply to deny all responsibility for faults and dream sins.
(P. 49): "If we wish to reject very decisively any unjust accusation, especially one that has reference to our intentions and convictions, we naturally make use of the expression: I should never have dreamed of such a thing. By this we mean to say, of course, that we consider the realm of the dream the last and remotest place in which we are to be held responsible for our thoughts, because there these thoughts are only loosely and incoherently connected with our real being, so that we should hardly still consider them as our own; but as we feel impelled expressly to deny the existence of such thoughts, even in this realm, we thus at the same time indirectly admit that our justification will not be complete if it does not reach to that point. And I believe that, though unconsciously, we here speak the language of truth."
(P. 52): "No dream thought can be imagined whose first motive has not already moved through the mind while awake as some wish, desire, or impulse." Concerning this original impulse we must say that the dream has not discovered it—it has only imitated and extended it, it has only elaborated a bit of historical material which it has found in us, into dramatic form; it enacts the words of the apostle: He who hates his brother is a murderer. And whereas, after we awaken and become conscious of our moral strength, we may smile at the boldly executed structure of the depraved dream, the original formative material, nevertheless, has no ridiculous side. One feels responsible for the transgressions of the dreamer, not for the whole sum, but still for a certain percentage. "In this sense, which is difficult to impugn, we understand the words of Christ: Out of the heart come evil thoughts—for we can hardly help being convinced that every sin committed in the dream brings with it at least a vague minimum of guilt."
Hildebrandt thus finds the source of the immorality of dreams in the germs and indications of evil impulses which pass through our minds during the day as tempting thoughts, and he sees fit to add these immoral elements to the moral estimation of the personality. It is the same thoughts and the same estimation of these thoughts, which, as we know, have caused devout and holy men of all times to lament that they are evil sinners.
There is certainly no reason to doubt the general occurrence of these contrasting presentations—in most men and even also in other than ethical spheres. The judgment of these at times has not been very earnest. In Spitta64 we find the following relevant expression from A. Zeller (Article "Irre" in the Allgemeinen Encyklopädie der Wissenchaften of Ersch and Grüber, p. 144): "The mind is rarely so happily organised as to possess at all times power enough not to be disturbed, not only by unessential but also by perfectly ridiculous ideas running counter to the usual clear trend of thought; indeed, the greatest thinkers have had cause to complain of this dreamlike disturbing and painful rabble of ideas, as it destroys their profoundest reflection and their most sacred and earnest mental work."
A clearer light is thrown on the psychological status of this idea of contrast by another observation of Hildebrandt, that the dream at times allows us to glance into the deep and inmost recesses of our being, which are generally closed to us in our waking state (p. 55). The same knowledge is revealed by Kant in his Anthropology, when he states that the dream exists in order to lay bare for us our hidden dispositions and to reveal to us not what we are, but what we might have been if we had a different education. Radestock54 (p. 84) says that the dream often only reveals to us what we do not wish to admit to ourselves, and that we therefore unjustly condemn it as a liar and deceiver. That the appearance of impulses which are foreign to our consciousness is merely analogous to the already familiar disposition which the dream makes of other material of the presentation, which is either absent or plays