Submitted by admin tede (tede@pucgoias.edu.br) on 2017-02-23T11:42:33Z No. of bitstreams: 1 JOSÉ RODRIGUES DE SÃO JOÃO.pdf: 957697 bytes, checksum: d5f6ce36eb4d06421430fe24848a1cef (MD5) / Made available in DSpace on 2017-02-23T11:42:33Z (GMT). No. of bitstreams: 1 JOSÉ RODRIGUES DE SÃO JOÃO.pdf: 957697 bytes, checksum: d5f6ce36eb4d06421430fe24848a1cef (MD5) Previous issue date: 2016-12-05 / The study consists of analyzing the novel Venenos de Deus, remédios do Diabo, by Mia Couto, a work that has led us to realize that the characters are inscribed in the interlude, revealing their characteristics and their dreams. The pretension is to identify effects of meaning provided by a hybrid narrative that inscribes pluralism of the images inscribed in the intertempor and interlude of the vagrant subject. This presupposes establishing a contrast between the real and the imaginary, in a supposed trip that the subject makes within itself, which allows to verify that the discourse inhabits a kind of diasporic imagination that enlivens and illuminates spaces, moving the life of the characters that carry in If the inspiration of a human with its natural habitat violated. Narrative discourse supports the coming and going, of those who seem to live interdicts that instigate "dreams". The striking feature of discourse is the reversal of what is known about the relationship between signs: poisons and remedies, in an inverted combination of good and demonic, life and death, dream and hopelessness. / O estudo consiste em analisar o romance Venenos de Deus, remédios do Diabo, de Mia Couto, obra que nos levou a perceber que as personagens se inscrevem no entrelugar, desvelando suas características e seus sonhos. A pretensão é a de identificar efeitos de sentido proporcionados por uma narrativa híbrida que inscreve pluralismo das imagens inscritas no entretempo e no entrelugar do sujeito vagante. Isso pressupôs estabelecer contraste entre o real e o imaginário, em uma suposta viagem que o sujeito faz dentro de si, o que permite constatar que o discurso habita uma espécie de imaginação diaspórica que aviva e ilumina espaços, movimentando a vida dos personagens que carregam em si a inspiração de um humano com seu habitat natural violado. O discurso narrativo suporta o ir e vir, daqueles que parecem viver interditos que instigam “sonhos”. A característica marcante do discurso é a inversão do que se conhece da relação entre os signos: venenos e remédios, numa combinação invertida do bem e do demoníaco, da vida e da morte, do sonho e da desesperança.

Made available in DSpace on 2016-04-28T20:39:21Z (GMT). No. of bitstreams: 1 Carlos Rosario Briganti.pdf: 579748 bytes, checksum: c095b7e55b05254a7be95100dc807d0c (MD5) Previous issue date: 2006-06-29 / This dissertation is an audacious proposal to closely examine the personality of René Descartes which could perhaps, lead us to a theory about his mission in life which is intimately fused with his philosophy. The complexity of his psyche as revealed by his first biographer Baillet is expressed in the progression of his writings. We have chosen our course of direction from one of the higher points selected from the Cartesian philosophical work: the development of a human being incorporating his passions. René Descartes was a man enamored with the truth and for this very reason he merged highly powerful statements, doubts, biases, flights of fantasy and deviations, of which conventional man is incapable. René Descartes was a man who inspired hope: a better future for mankind, without concern merely in relation to his own future. It is impossible to classify René Descartes as an atheist, Catholic, Protestant, libertine or laborer. This classification task is an impossible one because each biographer has imbued his own particular interests in their works at that time. We know all knowledge acquired is linked to a one s own peculiar cause which is also the case in relation to biographers. Descartes himself was to a great extent responsible for these widely disparate viewpoints since his own accomplishments in this world were exactly as he had described his life in his childhood diary, confined within a shrouded world. The period in history was horrifying and all those who dared contradict the Catholic dogmatic order were persecuted. The group of servile yes men and accomplices were by far greater in number and permeated society at the time. This left René Descartes with little choice but to employ masks to enable him to at least continue living. The Catholic dogmas could not be contradicted under threat of punishment by the Inquisition. René Descartes nevertheless conducted his life much like Hegel would write in his definition of the role of the hero and thereby he endeavored and managed to restore philosophy to it rightful place among research, reflection and wisdom. René Descartes wrote his most fundamental text, the Discurse de la Metode (Discourse on Method) in French. This extraordinary event was founded on the right of all people to acquire knowledge, especially women. This uncommon and libertine attitude is just one of the facets of this man, who based on his own freedom to act and think, at no time adhered to any system, school of philosophy or politics; nor did he allow anything to stand in the way of his being truly free. He was very much aware that his attitude would fuel the fires of the moralists from whom anything can be expected or from the cynics who deprive themselves of nothing that is not self serving. His philosophical project in life was enormous; metaphysics comprising the roots of this philosophical tree while the trunk represents physics sucking up the sap running from the roots branching in to the leafy boughs of Mechanics, Medicine and Morals. The project of an integrated human being is intimately connected to Medicine, Ethics and Morals, constituting the Cartesian project. The other project of making nature understandable in the light of reason which edifies science is as he writes in a letter to his friend, Farther Mersenne: Physics dissipates the celestial myths proffered by the poets and painter, which keep God occupied opening and closing the gates to the winds, spilling dew on the flowers and launching lightening bolts against the rocks. Descartes in relation to his reflections and writings in the Discourse of Method, under the fear of its creation, replicates one of the masks, thus writing: do not speak of this to anyone (...) expose the subject as if it were a sample of your philosophy (...) hidden behind the painting to hear to what to say. Our attempt was to endeavor to understand this Cartesian path, conducting hypothetical interpretations about the Descartes´ dream, which according to our fanciful interpretation reveals the paths chosen by Descartes, his fears to be respected, some of the pain he was subjected to but particularly in regard to his defamation. We are aware of and privileged to hold Our interpretation fantasies and leave the texts themselves intact, to survive our comments. / Essa dissertação se propõe a uma ousadia: perscrutar a personalidade de René Descartes que poderá, talvez, nos conduzir a hipóteses sobre seu projeto de vida que é amalgamada com sua filosofia. A complexidade de sua psique revelada desde seu primeiro biógrafo Baillet se expressa na evolução de seus escritos. Escolhemos a direção de um dos vértices que elegemos da obra filosófica cartesiana: a construção de um ser humano integrado às suas paixões. René Descartes foi um homem apaixonado pela verdade, por isso mesmo, misturada a afirmações mais contundentes, a dúvidas, vieses, fugas, desvios, que um homem convencional não seria capaz. René Descartes foi um homem que se lançou a uma esperança: um melhor futuro para a humanidade, não se preocupando somente com o seu próprio futuro. É impossível classificar René Descartes como ateu ou católico ou protestante, libertino ou trabalhador. Essa tarefa classificatória é fugidia uma vez que, cada biógrafo o revestiu de seus particulares interesses daquele momento. Sabemos que toda confissão se encontra atada a uma própria e particular causa, assim também acontece com os biógrafos. Descartes contribuiu e muito para essa controversa forma de visualizado, uma vez que, sua atuação no mundo se deu como ele mesmo escreve em seu diário juvenil, adentrando ao mundo mascarado. Eram tempos terríveis de perseguição a todos aqueles que se atrevessem a contradizer a ordem católica dogmática. O grupo dos aliciadores, cúmplices e servis estavam em maior numero e em toda a sociedade. Restava a René Descartes usar de máscaras a fim de poder, no mínimo, continuar vivo. Os dogmas católicos não podiam, sob pena da Inquisição, serem contrariados. René Descartes desenvolve uma vida como Hegel escreverá, na qualidade de herói, onde tentou e conseguiu restaurar a filosofia ao seu verdadeiro território de pesquisa, reflexão e sabedoria. René Descartes escreverá seu texto fundamental, o Discurso do Método, em francês. Realiza esse extraordinário acontecimento atuando sobre o direito do saber a todos os seres humanos, especialmente as mulheres. Esta atitude incomum e libertaria compõe uma das facetas desse homem, que pela própria liberdade de ação e pensamento nunca aderiu a nenhum sistema ou escola filosófica ou política, jamais permitiu que algo o impedisse de ser verdadeiramente livre. Sabia que sua atitude aqueceria os moralistas, de quem tudo se pode esperar ou dos cínicos que a tudo privilegiam em interesse próprio. Seu projeto filosófico era grande, a metafísica compondo as raízes desta árvore-filosófica, o caule representado a física, e sorvendo da seiva radicular ramifica-se em ramos frondosos: a Mecânica, a Medicina e a Moral. O projeto de um ser humano integrado, a intima interligação entre a Medicina e a Ética ou Moral, constituem o projeto cartesiano. O outro projeto o de tornar a natureza compreensível sob a luz da razão que edifica a ciência, como escreve em carta a seu amigo padre Mersenne: A física dissipa os mitos celestes desenvolvidos pelos poetas e pintores , que ocupam Deus em abrir e fechar as portas dos ventos, em derramar o orvalho sobre as flores, e em lançar o raio sobre os rochedos. . Descartes quando da evolução de suas reflexões e escritos no Discurso do Método, sob o temor de sua produção, reproduz uma das máscaras, assim escrevendo: não falar sobre isso com ninguém (...) exporá o assunto como uma amostra de sua filosofia (...) escondido atrás do quadro para escutar o que disser. Nossa tentativa foi a de tentarmos entender esse percurso cartesiano, efetuando interpretações hipotéticas sobre o sonho de Descartes, que segundo nossa interpretação-fantasia revelava os caminhos eleitos por Descartes, seus temores a serem respeitados, as dores submetidas, entre elas e em particular a calúnia. Sabemos e privilegiamos as Nossas fantasias de interpretação que deixam intactos os próprios textos, que sobrevivem a nossos comentários.

Made available in DSpace on 2016-04-27T18:47:25Z (GMT). No. of bitstreams: 1 Satiko Aoki Inoue.pdf: 1146571 bytes, checksum: b3dacd6426cc5722111be8708bbfb3b2 (MD5) Previous issue date: 2007-11-22 / The major objective of this research project is to investigate in depth the meaning of aging and the self-perception of being elderly. Furthermore, it aims to investigate what elderly people s lives, wishes and dreams are like in Botucatu city, Brazil. Based on interviews carried out with local elderly people, this study also aims to eventually help improve how this very population is looked after by Botucatu s society and institutions. Local elderly-oriented organizations with individual social care projects and Christian Pastoral Ecclesiastic groups have been studied. Semistructured interviews have been conducted and were based on an extensive list of questions designed earlier from a thorough literature review. Results revealed a unique self-perception of being elderly and facing aging. The elderly wish there were new public policies from which they could benefit from. Even though Botucatu does not offer efficient elderly-related social care services, most of the elderly in the city face aging in a positive and happy way. From this standpoint, such happiness turns Botucatu into a potentially suitable city to live in and fulfill the elderly s dreams and wishes / O objetivo deste trabalho é entender mais detalhadamente o significado de envelhecimento e a percepção de ser idoso. Além disso, verificar como os idosos vivem na cidade onde moram, mais precisamente, em Botucatu, seus desejos e sonhos. Com base nos subsídios fornecidos pelos depoimentos dos próprios idosos, visa, ainda, contribuir para a organização e melhoria da cidade, no que diz respeito ao acolhimento da população idosa. O estudo arrola organizações de idosos com projetos individuais no plano municipal de Assistência Social e Pastorais Eclesiais de Cristãos. Para a coleta dos dados empregou-se a técnica de pesquisa qualitativa com entrevistas apoiadas em um questionário previamente elaborado, levando-se em conta o referencial teórico e as categorias. Os resultados apresentados revelam um modo diferente e singular de ser e de encarar a velhice, pois revela que os mais velhos desejam novas políticas para viver esta fase da vida. Chama-se atenção para o fato de que a maioria está feliz com o próprio envelhecimento, porquanto, apesar de a cidade não fornecer serviços eficientes, essa felicidade contribui para que a cidade se torne o local apropriado aos sonhos e desejos dos idosos

Este estudo tem como fim contribuir para o conhecimento da recepção latina no Portugal quinhentista, revelada na análise da vulgarização portuguesa intitulada \"Sonho de Scipião\". Este texto vulgarizado pelo fidalgo português duarte de Resende e impresso pela primeira vez em 1531 por Germão de Galharde, juntamente com outros dois tratados ciceronianos, uma carta dedicatória e uma \"Vida de Marco Túlio\". Assim,esta pesquisa busca aprofundar o conhecimento das relações entre as letras portuguesas do século XVI com as autocritates latinas, especificamente na apropriação e uso oratório e ético dos tratados de filosofia moral ciceronianos. Assim, para evidenciar as motivações de Resende em publicar o Somnium Scipionis de Cícero em língua vulgar portuguesa, observamos a prática de vulgarizações da Corte de Avis, analisando cartas, prólogos e obras divulgadas desde o século XV. Em seguida, relacionamos o Sonho de Scipião português com questões do tempo, tais como a tópica da valorização da língua vulgar, o Averroísmo paduano e a difusão do pensamento erasmista. Por fim, detivemo-nos a analisar retoricamente a vulgarização quinhentista de Duarte de Resende intitulada Sonho de Scipião. / This paper aims to contribute to the understanding of the latin reception in XVIth centurty Portugal, as revealed by the analysis of the portuguese popularization entitled Sonho de Scipião. This text was popularized by the portuguese gentleman, duarte de Resende, and was firtly printed in 1531 by Germão de Galharde, together with two other ciceronian treaties, a dedication-letter and \"Vida de Marco Tulio\". Moreover, this research seeks to deepen the knowledge of the relation between the portuguese letters of the XVIth century and the latin auctoritates, specifically as to the oratorical and ethical appropriation and use of Cicero\'s treatises of moral philosophy. Thus to reveal, Resende\'s motivation in the publication of Cicero\'s Somnium Scipionis in portuguese vernacular language, it has observed the practice of popularization from the Court of Aviz, analysing letters, prologues and other widespread works since the XVth century. Then, it puts the portuguese Sonho de Scipião into perspective with other questions of its time, such as the topic of enhanced valuation of vernacular language, of padouan averroism and diffusion of erasmist thought. Last, it has concentrated on the rhetorical analysis of the XVth century popularization by Duarte de Resende, entitled Sonho de Scipião.

La présente étude se donne pour but d'analyser l’œuvre romanesque de Sylvie Germain par le biais du concept d'attente. Notre intérêt a été suscité par l'articulation interne des premiers livres, tributaire de la subtile mise en place d'un réseau proleptique qui est symptomatique non seulement de l'instauration d'un pacte, à la suite duquel le lecteur esquisse son horizon d'attente, mais également d'un effort que l'auteur déploie –consciemment ou non – afin de garder une bonne emprise sur le récit. Si l'écrivain ne développe pas de théorie autour de l'attente et n'en fait pas le pivot de son écriture, les récits abondent en situations qui sont sous-tendues par elle. Le titre de la thèse rend compte des deux niveaux auxquels nous avons interrogé la production romanesque de Sylvie Germain, à savoir textuel et diégétique. Le tout s'organise à partir d'une structure ternaire dont le point de départ est l'ébauche d'une poétique de l'attente reposant principalement sur des avant-textes, sur un appareil paratextuel très dense et sur l'emploi d'anticipations par infusion de détails qui créent un effet d'échos et de correspondances par rapport au développement diégétique. La deuxième partie de notre analyse interroge les multiples manières dont l'attente est vécue par les personnages, psychiquement aussi bien que physiologiquement. Quelle que soit sa forme, l'attente reste une expérience temporelle. La dernière partie de notre étude esquisse un panorama des perceptions du temps à travers cette expérience vécue. Au terme de notre travail, nous espérons avoir réussi un exercice de synthèse à partir d'un concept qui échappe aux règles, ainsi qu'une incursion dans le champ de la temporalité peu abordé par rapport à cette œuvre. / The present study aims to analyze Sylvie Germain’s works of fiction through the concept of ‘waiting’. Our interest was aroused by the internal articulation of her first novels. Its dependence on a proleptic network is symptomatic not only of the establishment of a pact that constantly confronts the reader with new expectations, but also of the author’s effort – conscious or not – to keep a good grip on the story. Despite the fact that the writer does not develop a theory around the notion of ‘waiting’ or make it the core of her writing, contexts built around it are plentiful in the narrative. The title of the dissertation anticipates our double perspective on Sylvie Germain’s novels, i.e.textual and diegetic. The whole is organized around a ternary structure. The first part focuses on establishing a poetics of waiting based on an abundance of pre-texts, on the highly dense paratextual apparatus, as well as on the use of anticipation by an infusion of details, which creates an echo effect against the diegesis. The second part of our analysis questions the multiple manners in which the characters live in waiting, psychologically as well as physiologically. Whatever its form, waiting remains atemporal experience. The last part offers a panorama of the time perceptions it engenders. Upon reaching the end of our research, we hope to have offered a synthesis around a concept that constantly escapes the rules, as well as to have approached time related aspects rarely discussed so far in relation to Sylvie Germain’s fiction.

Many scholars who study Plato and Shakespeare together focus only on erotic love between lovers or nonsexual love between others. A closer study of A Midsummer Night’s Dream shows that Shakespeare uses Plato’s concepts of the soul in addition to the Forms, the guide, as well as staging the varieties of love that can exist between two individuals and the dangers of loving the physical more than the mind. Shakespeare takes these ideas embedded in Symposium and Phaedrus and not only crafts his play accordingly, but also creates his own versions through his unique interpretations. These alterations appear reflected in the play’s sequence of events, the characters’ actions, and the merging of the faerie and human realms. / Includes bibliography. / Thesis (M.A.)--Florida Atlantic University, 2017. / FAU Electronic Theses and Dissertations Collection

No description available.

摘要 《紅樓夢》是一部具有高度思想性和高度藝術性的文學鉅著，其前進思想和表現的寫作技巧，無可置疑的領先同時代的作家和作品。因為其具有獨特的藝術魅力，所以不但廣泛的流傳民間，也成功地站上世界文學之林。 《紅樓夢》雖然膾炙人口且流傳已逾兩百餘年，然而本書真正的作者是誰，卻一直是學者專家們爭論的話題。在大家的印象中，紅樓夢前八十回由清朝曹雪芹所寫，而後四十回則由高鶚所續編完成，但是研究紅樓夢的學者對於此一說法，仍抱著懷疑的態度，不斷的尋求證據以解答此問題的真相。 近年來，學者憑靠著殘存的證據，試圖以各種研究方法予以合理的推論，然時空變遷，只能恢復部分的歷史真相，無法給予完整的復原，而《紅樓夢》的作者究竟是誰，至今尚未有一個大家認同的答案。 本論文嘗試以品種比較、樣本重複性及品種涵蓋率等統計方法，配合電腦的檢索，藉由分析寫作風格及其用字習慣，以統計分析的角度來推論《紅樓夢》的作者。 關鍵詞：紅樓夢、品種問題、樣本重複性、卜瓦松過程。 / Abstract "The Dream of Chamber" is a greatly artistic novel in Chinese literature. Undoubtedly, the writing style and the delicate design of this book lead the other authors and novels at the same time. Because of its distinctive charm, it is wide-spreading not only in China but also in the other country. Although "The Dream of Chamber" has been spread more than two hundred years, however it also exists a mystery─"Who is the real author of this book？". Most people believe that Sher-Chin Tsao wrote the first 80 chapters, and Gao-E wrote the last 40 chapters. But many have doubt about this statement. People try to find evidence in order to solve this problem, but still have not a persuasive answer. In this report, we attempt to solve this riddle by statistical analysis, including the methods of species comparing, species overlap, and sample coverage etc., besides, we use computer to search words. We try to infer the author of "The Dream of Chamber" from the statistical point of view. Keyword: The Dream of Chamber, species comparison, sample coverage. Poisson Process.

唐代是詩的國度，尤其是興象玲瓏、自然湊泊的盛唐氣象，更是被歷來詩評家目為詩之極致。但值得注意的是，中唐時期在我國詩史上也具有相當重要的關鍵地位，在國家政治經濟敗象已露，以及盛唐李、杜的巔峰藝術成就之後，中唐文人奮力掀起詩歌的革新思潮：無論是以詩歌為諷喻利器的樂府詩人，或是尚奇求險而開闢新風的苦吟詩人，均標舉著「唐文學的第二次繁榮」，並開啟了宋代詩風。本論文的研究目的，便是檢索出此際文人詩歌中的夢想，經由排比、分析、統計，呈現出他們的深層心理、藝術技巧及時代共相。本論文共六章。第一章「緒論」，申明研究動機、研究範圍、研究方法、各章要旨，並就夢的成因及功能作一簡介，以便討論下文。第二章「中唐以前詩歌中夢的釐析」，為明中唐詩歌對於夢題材的繼承與創新，本章先溯源至中唐之前的詩歌作品，探討夢在詩歌洪流的發展情形。依先秦、兩漢、魏晉南北朝、初盛唐四個時期介紹之，抽繹出夢詩在各時代的特徵與意義。第三章「中唐夢詩的主題及其類型」，考察中唐夢詩的整體表現，歸納此際文人較為集中的題材、情感線索、思想意旨，得出四大主題：生命主題、仙境主題、功名主題及相思懷歸主題，主題之下再分若干類型。系統化地分析中唐文人生命歷程中夢寐關心之事，如何形諸筆端。並略加論述主題間的交叉碰撞，闡明詩人的內在情感應是同時融匯各類主題，而非各自獨立的。第四章「中唐夢詩的意象表現」，探討中唐夢詩的語言藝術，與文人駕馭語文的技巧。由意象的單純至複雜，層層分析文人運用感官意象傳達迷離惝恍的夢境、以及夢前醒後的複雜心緒的藝術手法。同時，也討論夢詩使用典故的情形與優缺點。第五章「中唐夢詩的文化意涵」，論析中唐夢詩與當時文化結構之關係，分別從政治、宗教、社會風氣等方面，考求夢詩對於當時政治情勢、改革運動、佛道思想、冶遊侈宴諸文化風俗習氣的反映，檢視詩人對文化現象的關照與省思。第六章「結論」，依據以上各章之探討，總結要點，並就研究發現與成果，一一臚列以為結論。

人的一生有大半時間都在睡眠中做著大夢，很少人沒做過夢，但我們曾經正視過它嗎？甚或是把作夢當作好吃懶做的推託藉口，或是把解夢視為江湖術士的無稽之談？其實，仔細探究我們可以發現，夢中的原始意象是不斷重複且世界共通的，端賴年代、文化、生活形式的差異才衍化出不同的面貌。從本作品立基的「集體潛意識」概念出發，我們甚至可以這樣想像──每個人做的夢裡頭都隱藏著人類物種的生存奧秘。 夢是很有趣的，但它絕不只有趣而已，如同許多夢的學者們說過，夢中的意涵值得我們去探索，作者便一向對於夢境當中是否藏有一群人共同的秘密十分感興趣。除了探索以外，最能讓處於現實（清醒）世界的我們和夢世界溝通的，莫過於透過藝術作品的幫助，可是人類歷史萬年以來，人們總是無法完全地重現夢境，就好像人類無法完全複製一個世界一般；然而這個情況在這近五十年已經有了重大的改變，數位科技的出現，使得藝術跨入新的領域，也開啟夢境再現的無限可能。 從作者的興趣出發，透過長期對於夢這個主題的探索，以及數位藝術時代的恭逢其盛，《群夢屋》這個作品就此誕生。 本作品是以數位平台及技術來體現夢境的特色，夢境內容取材自網路討論版（批踢踢實業坊Dreamland版）的長期且大量的紀錄與分析，在架構設計上則以巴舍拉《空間詩學》中對於空間、物件所帶有的時間封存和記憶感來做為主軸，並且落實其書中討論到，榮格的高低樓層結構相對於理性與神秘的比擬，來創造一間由Flash技術為主體的房子，人們得以在這間《群夢屋》自由穿梭，感受集體潛意識的意象，聆聽源於自己，也來自大眾心底的聲音。 《群夢屋》為一互動性敘事作品，綜合多媒體元素，遊歷其中就如同經歷一場夢境，而且這個夢不是任何一人的夢，是我們共同的夢。 《群夢屋》線上遊歷空間：http://www.cuemark.tw/dreamshouse/ / We are all dreamers. Believe it or not, so many secrets lied on your dreams. Some people discovered that the original images are always repeatedly showing up in dreams. Carl G. Jung named it “Archetype”. It’s a sort of representation from collective unconsciousness. The collective unconsciousness tells something about human beings. Dreams are so touching. We want to represent the complete content of dreams for thousands years. There is nothing suitable for the purpose till now, digital power can achieve anything and it does so to dream arts. The opportunity is there to let us having a try. As an author, I devoted to the “DreamS House” wholeheartedly. Because of the enthusiasm for dreams and the love for digital arts, I tried to collect the data on the BBS board and took the result of analysis into creation process. On the other hands, Gaston Bachelard’s “La poétique de l'epace” were also bringing inspiration to my work. The “DreamS House” is designed as a multiple floors building which has rational and irrational spirits inside. “Flash” technique was used to implement the house. Dreamers can walk through the doorways, hearing deep voices from selves and others. “DreamS House” is an interactive narrative with multimedia form. Once you are inside of it, you are not dreaming alone. Dreamers can just visit ”http://www.cuemark.tw/dreamshouse/”, and experience “DreamS House” in cyberspaces.