Voegelin argues that Heraclitus, Aeschylus, and Plato, by carefully observing the process by which “they arrived at more differentiated experiences engendering more differentiated symbols,” developed the “symbol of a ‘depth‘ of the soul from which a new truth of reality can be hauled up to conscious experience  . Relations with the world are conducted by what Laing calls “the false-self system.”  The schizoid condition is accompanied by a feeling of being unreal and the absence of intimate relationships. person who acts in the role of 'carer' who bonds with the child. Thus, a king’s rule over a territory and its people may be symbolized as an analogue of divine rule over the cosmos, or the king himself as a god or perhaps a son of god. This sense of being is something that antedates the idea of being-at-one-with, because there has not yet been anything else except identity. 74 La clinique du holding, Illustration de D.W. Winnicott On pourrait appeler cet abord le holding du holding ou, plus élégamment, la clinique du holding. – Guest Articles He sees the micro-interactions between the mother and child as central to the The adaptive mother presents an object or a manipulation that meets the baby’s needs, and so the baby begins to need just what the mother presents. (Ogden (1990, p. 210) also observes that Winnicott uses the term illusion in two ways, but interprets those usages somewhat differently.) For Voegelin, the philosopher is critically aware of mythical symbols as the indispensible means for illuminating the order of his participation in reality, is open to the depth of the Cosmos from which symbols emerge in his psyche, and can engage freely in the play of symbols in partnership with all of reality, which Voegelin symbolizes as the Whole (Voegelin 1974). document.write(new Date().getFullYear()); The pairs of symbols “true self-false self” and “first reality-second reality” are equivalent to the Platonic pairs “philosopher-philodoxer” and “episteme-doxa.”  Voegelin refers to the task of the philosopher as gaining “the stature of his true self as a man under God.” (Voegelin 1969, p. 216)  The true self exists in open participation in the first reality of the tension toward the divine ground. others, seeking company and belonging. 57-8). It belongs to being alive. Translate |, * Argument for any length of time. Awards | . After all, she was a baby once, and she has in her the memories of being a baby; she also has memories of being cared for, and these memories either help or hinder her in her own experience as a mother. Winnicott, D.W. (1958), Through Pediatrics to Psychoanalysis (New York:  Basic Books). * Values, – About 2, The World of the Polis (Baton Rouge, LA:  Louisiana State University Press). The passage, in which Voegelin plays in his own distinctive way with some of the symbols of the early Hellenic philosophers, reveals the process that it symbolizes: “Freedom of the myth . . * Listening 72-73). . It would be wrong, I think, to interpret “inner or personal psychic reality” as the unconscious in the sense in which it is used by Freud or Melanie Klein, the two psychoanalysts whom Winnicott always implicitly addresses in his writings. With the other set of meanings he points to the infant’s capacity to symbolize his experience-at first with movements, gestures, and the use of physical objects, and later in words and fantasies. Settings |, Main sections: | According to Voegelin, a philosopher must inevitably use metaphors to articulate his differentiated understanding of reality, and those metaphors differ from the more compact narratives of mythical symbolism only insofar as they reflect a greater critical awareness of the symbolizing process and render more explicit the meanings expressed more compactly in the myth. The trick of the good-enough mother is to give the child a sense of loosening En el desarrollo emocional primitivo Winnicott describe tres funciones maternales: el sostenimiento o sostén (holding), la manipulación o manejo (handling), y la presentación objetal (objet-presenting). * Critical Theory A meditative exploration of the experiential sources of our knowledge that each person is worthy of love would contribute to our understanding of the healing process. These limitations prevent him from exploring the In-Between, the true self, and the existential virtues as completely as Voegelin does. 12, Published Essays 1966-1985, ed. Voegelin’s view is made clear in his interpretation of perhaps the most famous Aristotelian statement of sameness, the claim at the beginning of the Metaphysics that “all men by nature desire to know.”, The statement that the known nature is not merely the nature of one person who concretely has the experience of his essence, but rather that of all men, implies the premise that all men are equal qua men, regardless of whether or not they experience their human essence in the clarity of differentiated consciousness. The infant has “hope” about his state of extreme dependence (p. 30). * Questioning (Voegelin 1956, p. 1). If all goes well, the client is able to reach a state of “desultory formless functioning” (Winnicott 1971b, p. 64) that corresponds to the unintegrated but nonanxious states that occur when the mother’s holding enables the infant to have the experience of being. Feedback | . Voegelin defines philosophy as “the love of being through love of divine Being as the source of its order,” and says that the proper object of philosophical inquiry is the logos or order of being. Nei primi mesi di vita vi sono bisogni vitali, come nutrirsi ed essere al sicuro, questi bisogni con l’età diventano sempre più sottili ma rimane fondamentale la possibilità che vengano soddisfatti. Holding and Handling Leading to Integration and Personalization. child is never completely isolated. The primary experience of the cosmos continues to be the background of his foregound experiences of moving his body, making gestures and sounds, relating to others, and symbolizing the meanings of his experience. By reflecting this activity back to the client, the trusted therapist enables him to “come together and exist as a unit, not as a defense against anxiety but as an expression of I AM, I am alive, I am myself. Winnicott (1887-1971) est pédiatre de formation et devenu psychanalyste pour enfants en s'inspirant de Klein, et il va plus loin, dans l'apport de l'environnement primaire. For Winnicott psychotherapy is a form of mutual play that occurs in the potential space between the therapist and the client. * Warfare [T]his core never communicates with the world of perceived objects, . Rather than sudden transition, this There is nothing mystical about this. The symbols, therefore, do not denote an unconscious reality as an object, but, rather, are the unconscious reality itself, broken in the medium of consciousness.” (p. 192). For Voegelin, at the opposite end of the spectrum of mental health from the true self of the man under God is the man who no longer is homo ludens because his psyche has lost touch with the truth of the Cosmos. Critical to Winnicott’s account are the related terms “fantasy” and “illusion.” To make sense of what he says, I argue that he is using those terms in two different ways. 4, The Ecumenic Age (Baton Rouge, LA:  Louisiana State University Press). (1965), The Divided Self:  An Existential Study in Sanity and Madness (London:  Pelican Books). . Winnicott argues that the good-enough mother’s holding, handling, and object presenting together enable the infant to develop the capacity to interact with the mother and others as separate, whole persons. The Moment of Illusion and the Existential Virtues. Winnicott, D.W. (1970), “Living Creatively,” in Home is Where We Start From, 39-54. . Through an existential openness that is grounded in the virtues of trust, faith, hope, and love, the philosopher participates in the revelation of the truth of the Whole. le holding le handling l’object-presenting le vrai-self le faux-self La préoccupation maternelle primaire (1956) Dès la naissance, l'enfant se trouve dans un environnement humain spécifique, marqué par l'état psychique très particulier de la mère, qui consiste en un repli total de sa libido sur elle- after guilt engendered by more Freudian approaches. 148-9) The equivalent to the false self in normal development is “that which can develop in the child into a social manner, something that is adaptable.” (p. 150)  In health there is both a compliant aspect of the personality and a capacity to be creative and to symbolize. The mother may thus hold the child, handle it In so doing, he appeals to our experience of the oneness, continuity, lastingness, and order of reality-that is, to what Voegelin calls the primary experience of the cosmos. the doing that arises out of being. Transition Object may play a significant * Negotiation This group includes a range of people who vary in terms of the degree to which their defensive operations are intended to protect the true self and preserve the possibility of relationship with first reality in Voegelin’s sense, or to dominate and kill the true self and replace first reality with a second reality. Laing, R.D. Transitional objects and transitional phenomena, I believe the term subjective has the same range of meaning for Winnicott as do the terms fantasy and illusion. As an older child and adult, he will be prone to excessive experience of those anxieties. But the limits of his theorizing should leave us even more impressed by the scope of his achievement, which comes so close at points to the heights of authentic philosophizing. Impingements caused by inadequate holding and handling result in late or incomplete development of the capacities for integration and personalization. . Voegelin, E. (1974), Order and History, vol. I have always been quite struck, for example, by the passage in Racker’s classic work on the psychoanalytic process (Racker 1968) in which he appeals to St. Paul’s symbol agape in 1 Corinthians 13 in support of his view that, for healing to occur, the therapist must have faith that the client’s actions have a positive intention. * Change techniques As long as the Second Reality carries the index of “bad faith,” as long as it remains a play at insanity, we have to speak of a spiritual disorder; when the Second Reality acquires the index of “good faith,” the play will change over into an honest psychosis.” (pp. Hence, the symbols of the myth, in which the reverberations are expressed, can be defined as the refraction of the unconscious in the medium of objectifying consciousness. G. Niemeyer (Columbia, MO:  University of Missouri Press). * Marketing Initially the baby’s life consists of unconnected and disorganized states. The symbol “does no more than collect together the details of the experience of aliveness” and at the beginning “means little more than the summation of sensori-motor aliveness.” (pp. Both essays reflect Voegelin’s adaptation and extension of The Divided Self of the existential psychiatrist R.D. The following passages from Winnicott’s writings will provide a starting point for developing this interpretation: ” . Hence, the cosmological play with mutual analogies cannot come to rest on a firm basis outside itself; it can do no more than make a particular area of reality . For Winnicott transitional phenomena occur in an intermediate area or potential space. call a true self hidden, protected by a false self. Through Pediatrics to Psychoanalysis, a collection of Winnicott’s essays published in 1958, used those terms and influenced Laing’s The Divided Self, so Winnicott may actually be an indirect source of Voegelin’s use of those symbols. ”. Moreover, he is able to grasp an object that he sees and put it into his mouth and can get rid of it when he is done with it. Without that premise, the noetic experiences would remain a biographical curiosity; only with the premise as background do they attain their ordering function in society and history, inasmuch as the premise is the basis of the claim that they are representative and binding for all men. Hughes, G. (1998), “Twilight of the Gods:  The Problem of Divine Presence in the World After Differentiation” (unpublished paper delivered at the meeting of the American Political Science Association, Boston, MA, September). However differentiated the language we use to interpret the experience of participation, we must not forget that participation has an immediate dimension. and Other Late Unpublished Writings, 111-162. It indicates that he who is, is alive . For Winnicott, this picture of the infant at the beginning of life as poised between being and annihilation is more faithful to clinical experience than Freud’s view of the infant from the start as a whole person who can experience hunger and the frustration of that instinct. 149, 150-1)  Instinctual experience and the repeated quiet experiences of body care contribute to the gradual build-up of satisfactory personalization. Thus, he uses the terms fantasy and illusion to refer to two quite different experiences, one of which emerges chronologically before the other. In an important essay, “What is Political Reality?” (Voegelin 1966), Voegelin interprets certain passages of Aristotle’s Metaphysics as providing a precise exegesis of the movements by which the consciousness of the philosopher, in seeking to become explicit to itself, illuminates its own order as a mutual participation (metalepsis) of the human and divine entities that Aristotle calls nous. With the symbol “philosopher” Heraclitus adds philia (love) to pistis (faith) and elpis (hope) as a third experience that orients the soul toward the divine ground. Parallel Symbols in the Work of Eric Voegelin and Donald Winnicott, Voegelin                                                         Winnicott, Primary experience of the cosmos                           Experience of being, moment of illusion, Existential virtues of faith, hope, love,                      Trust, hope, faith, Play, freedom with mythical symbolism                     Preverbal and symbolic play/fantasy, creative living, In-Between (metaxy) of mutual human                     Potential space, transitional, and divine participation                                            phenomena, culture, True self under God, open to first reality;                 True self/sacred, silent core of self. Out of such interactions and his bodily tensions and processes he creates an inner fantasy world that comes to be manifested and elaborated in his dreaming, imagining, and symbolic play. a neutral area of experience that will not be challenged. In addition, by using Voegelin’s philosophy to interpret Winnicott’s terse and often paradoxical language, we gain important insights into how psychotherapists can broaden their experiential and symbolic horizons. * Self-development . The restless search (zetesis) for the ground of all being is divided into two components:  the desire or grasping (oregesthai) for the goal and the knowledge (noein). We must not let the character of everyday language lead us to miss the function of the concrete symbols in articulating an immediate experience in which the awareness of subject, object, and verb is not present. . 2)   Persons whose existence is characterized by a division into a true and a false self. Huizinga, J. has no . – Blog! Voegelin, E. (1948), “Review of Johan Huizinga, Homo Ludens:  Versuch zu einer Bestimmung des Spielelements in der Kultur. In both Hellenic philosophy and Israelite revelation acts of transcendence dissociate the cosmos-full-of-gods of the primary experience into a world of existing things and a transcendent, divine reality that in philosophy is symbolized as Being and in revelation is symbolized as a personal, creator God. The table below summarizes the two previous sections by listing side by side the parallel symbols encountered in the work of Eric Voegelin and Donald Winnicott. if you show me a baby you certainly show me also someone caring for the baby, or at least a pram with someone’s eyes and ears glued to it. International Winnicott, D.W (1987), Babies and Their Mothers, ed. The mother’s eventual task is gradually to disillusion the infant, but she has no hope of success unless she has first been able to give sufficient opportunity for illusion. It includes the management of experiences that are inherent in existence, such as the completion (and therefore the non-completion) of processes … which from the outside may seem to be purely physiological but which belong to infant psychology and take place in a complex psychological field, determined by the awareness and empathy of the mother . . Changes |, Settings: | As long as those forces emerge in some form in play, the higher sectors of the personality will have some contact with the truth of the Cosmos. The abstract terms “immanent” and “transcendent” and human and divine “poles” articulate in more differentiated form the truth compactly expressed in the mythical symbolism of mortal men and the immortal gods. is . Beyond this area extends the reality of the soul, vast and darkening in depth, whose movements reach into the small area that is organized as the conscious subject. For instance. The mother can be viewed as a 'container' for the infant's bad objects, as We can only illuminate our participation in being from within through the analogical symbols and narratives of myth and the more differentiated symbols of philosophy, revelation, and mysticism. Winnicott, D.W. (1960a), “Ego Distortion in Terms of True and False Self,” in The Maturational Processes and the Facilitating Environment, 140-152. He suggests that part of the answer can be found in the phenomenon of play: “Sanity is a play . The same can be said of infant care in general, in the quiet times between excitements. . and ed. the ‘pure’ experience. The cosmos is not a thing among others; it has reality in the mode of nonexistence. Winnicott, D.W. (1966), “The Ordinary Devoted Mother,” in Babies and Their Mothers, 3-14. . I interpret the pneumatic core as the experiences of transcendence, especially the acts of transcendence, and the noetic periphery as the experience of making the differentiating event explicit to itself through discovering and symbolizing its structure. . Search | Winnicott uses the symbols true self-false self in a way that is close to Voegelin’s. The more differentiated language of Voegelin, for example the statements that man is “part of the whole” and a “partner in being” and indeed the more abstract term “participation,” also employs metaphor. This would fill him with annhilation anxiety and force him to withdraw his awareness from shared reality. 220-240). Beginning with the essays written in the 1960s that were published in Anamnesis (Voegelin 1978), Voegelin begins to speak of “noetic” and “pneumatic” experiences and to use those terms as synonymous to the philosophical and revelatory differentiations, respectively. Winnicott, D.W. (1953), “Transitional Objects and Transitional Phenomena,” in Through Pediatrics to Psychoanalysis, 229-242; expanded version in Playing and Reality, 1-25. Winnicott, by the way, is at pains to say that the 'mother' role can be any

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