One sees a nursing couple … [B]efore object relationships [that is, before the infant relates to the mother as a separate, whole person] the state of affairs is this:  that the unit is not the individual, the unit is the environment-individual setup. * Memory Winnicott, D.W. (1953), “Transitional Objects and Transitional Phenomena,” in Through Pediatrics to Psychoanalysis, 229-242; expanded version in Playing and Reality, 1-25. (1955), Homo Ludens:  A Study of the Play Element in Culture (Boston:  Beacon Press). Philosophizing involves a meditative descent into the depths of the psyche in search of the experiences that motivated such symbols and a meditative ascent from the depths in search of a more differentiated language with which to interpret those experiences and symbols and, thereby, bring the order of being to essential clarity. référant aux dimensions de la fonction maternelle que Winnicott découpe en « holding », « handling » et « object-presenting », mais en nous autorisant à en examine les éléments sépa ément, c’est-à-dire en nous penchant exclusivement sur la troisième dimension, celle de la présentation de l’objet. Since the term anxiety, which in modern language symbolizes this restlessness, has no equivalent in Greek, Aristotle uses specific terms in order to characterize the questioning in confusion or doubt (diaporein, aporein). * Using repetition I suggest that it is possible to incorporate the insights of Voegelin’s and Winnicott’s analyses of the true and false selves into a broad taxonomy of the order and disorders of the soul. Quick | The exasperating dishonesty of the Second Realities is the factor of play that holds the imaginator’s personality together; if he were to believe seriously in what he says, his personality would fall apart and he would become a neurotic [psychotic] case. Winnicott For Winnicott the infant’s capacity to be creative also emerges from the experience of being. The mother can be viewed as a 'container' for the infant's bad objects, as reacting, and so preserves a continuity of being." ”. . * Interrogation * Culture There is nothing mystical about this. In a subsequent paper, Winnicott says that if the infant suffers repeated impingements that disrupt the experience of being, resulting in a predominance of annihilation anxiety, then a compliant False Self reacts to environmental demands, and the infant seems to accept them: “Through this False Self the infant builds up a false set of relationships, and by means of introjections even attains a show of being real, so that the child may grow to be just like mother, nurse, aunt, brother, or whoever at the time dominates the scene. Over the course of several decades Donald Winnicott articulated a detailed theory of the infant’s development in the first year of life. . If we drop the assumption of initial unawareness of separateness, a second problem remains:  how do we know that the infant’s experience is like ours? Here we touch on the existential virtues in Voegelin’s sense as the experiential source of human community, a theme first sounded by Heraclitus (Voegelin 1956a), and the roots of those virtues in the primary experience of the cosmos. (Voegelin 1956, p. 1). Communication from an other entices the child 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. 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. 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. can now be seen to be a defence . 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. mother is neither good nor bad nor the product of illusion, but is a separate 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. En effet, si tous les enfants occidentaux n'y ont pas recours, le phénomène est plus rare encore voire souvent inexistant dans les sociétés extra-occidentales. In my view, what the good-enough mother makes possible in what Winnicott calls “the moment of illusion” is simply the experience of participation. On this view, potential space for Winnicott is in between our experience of participation in the Whole of reality and a human community in the world. L’IO, che è in via di sviluppo nel bambino, viene consolidato in relazione al rapporto con l’ambiente esterno. transparent for the mystery of existence over the abyss of nonexistence.” (p. 72), For Voegelin, philosophical symbols that seek to explicate the consubstantiality of man and the reality of which he is a part, including the reality of other men, have their source in the primary experience and emerge from and are continuous with more compact mythical symbols. It is also relevant here that Winnicott frequently insists that a good-enough mother’s care is more than a machine-like operation (Winnicott 1950). mother's face will become fixed or her mood will dominate, and my own personal . If they overlap there is a moment of illusion, a bit of experience which the infant can take as either his hallucination or a thing belonging to external reality.”  (Winnicott 1945, p. 152), The mother, at the beginning, by an almost 100 percent adaptation affords the infant the opportunity for the illusion that her breast is part of the infant. * Marketing 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 soon feel lonely if we are isolated Rather, Winnicott was symbolizing both the set of unconscious meanings that a person develops by participating in a mother-infant dyad, a family, and a culture, and the infinite unconscious depths of the psyche that are continuous with the depth of the Cosmos. The false self and the second reality it inhabits are imaginary constructions motivated by “existential insecurity, anxiety, and libido dominandi.”. Voegelin, E. (1978), Anamnesis, trans. This holding environment allows the infant to transition at its own rate to a more autonomous position. Settings |, Main sections: | Initially the baby’s life consists of unconnected and disorganized states. * SIFT Model Holding, handling et object presenting. First, for Voegelin the philosopher is a diagnostician of disorders of the soul. When impingements do not force the infant or young child to become prematurely and traumatically aware of his separateness and dependence, he can experience being and explore the interpersonal and physical world around him through play. 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. The Moment of Illusion and the Existential Virtues. 28, What is History? . Feedback | . ” (p. 9)  Following James, Voegelin takes the view that both dimensions of experience-the immediate and the symbolically mediated-are real and must be acknowledged if we are to understand the knowing-from-within that we achieve through symbols. accepting and surviving this onslaught with equanimity. handling and object-presenting. A critical ability for her is in 143-213. In this period, to a large extent she is the baby and the baby is her. [T]his core never communicates with the world of perceived objects, . . Hegel has a true self that lives in open participation in the first reality of the tension toward the divine ground of being, and a false, contracted self that lives in an imaginary second reality that eclipses the first reality of the tension. Winnicott addresses that problem by assuming that from the beginning of life the infant has the capacity to experience fantasy and illusion. Among those whose false self is relatively weak are persons who are actively engaged in the search for their true self. where they realize their dependence and learn about loss. 4, The Ecumenic Age (Baton Rouge, LA:  Louisiana State University Press). In the passage quoted, Voegelin notes that Aristotle uses the same term, nous, for both the human capacity for knowing questioning and also for the ground of being itself that is experienced as the directing mover of the questions. Home | 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. . As he put this insight ten years later: ” . This directional factor of knowledge in the tension of consciousness toward the ground Aristotle calls nous . Culture Education Philosophy Politics Voegelin, Biography Collected Works Excerpts Voegelin Audio Voegelin Videos Resources, About VoegelinView Announcements Archive Forthcoming Submissions Staff Donate, Following the Gaze: Beatrice’s Eyes and Beauty in The Divine Comedy, More or Less: Utopia as a Meditation on Human Nature, Marx’ World View – Conjectures and Aberrations. Finally, in writing this paper I have become aware of two related topics that deserve further empirical research and philosophical analysis. In Stern’s theory, all the infant experiences in the first two months are primitive bits of experience emerging into self- and other-invariant constellations. . Winnicott refers to such breaks in care as impingements: “The alternative to being is reacting, and reacting interrupts being and annihilates . This is not to deny the existence of hereditary factors, but rather to supplement them in important respects. In Voegelin’s words: “It is an independent factor, a form arising from the animal level of being which is fit to become a carrier of cultural worlds of meaning; by virtue of its transcendence beyond existential necessity it links the spirit with animal nature without determining it pragmatically.” (Voegelin 1948, p. 185), Voegelin sounds the theme of man as a player, as homo ludens, at the very beginning of the first volume of Order and History. * Hypnotism 2.b) the role of the existential virtue of love in psychotherapy. 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. 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. From questioning restlessness there arises man’s desire to know (tou eidenai oregontai). ', Immediately beyond this in the direction of pathology is 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. But it is more than a physiological process: “The term ‘holding’ . 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.

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