Rollo May (1909 – 1994)
American existential psychologist, authoring the influential books Psychology and the Human Dilemma and Love and Will along with several other volumes explaining and expanding on his theories.
A person can meet anxiety to the extent that his values are stronger than the threat.
In this sense genuine artists are so bound up with their age that they cannot communicate separated from it. In this sense, too, the historical situation conditions the creativity. For the consciousness which obtains in creativity is not the superficial level of objectified intellectualization, but is an encounter with the world on a level that undercuts the subject-object split. "Creativity" to rephrase our definition, “is the encounter of the intensively conscious human being with his or her world.”
One does not become fully human painlessly.
It is interesting that the term mystic is used in this derogatory sense to mean anything we cannot segmentize and count. The odd belief prevails in our culture that a thing or experience is not real if we cannot make it mathematical, and that somehow it must be real if we can reduce it to numbers. But this means making an abstraction out of it ... Modern Western man thus finds himself in the strange situation, after reducing something to an abstraction, of having then to persuade himself it is real. ... the only experience we let ourselves believe in as real, is that which precisely is not.
It is highly significant, and indeed almost a rule, that moral courage has its source in identification through one's own sensitivity with the suffering of one's fellow human beings.
Neither Kierkegaard nor Nietzsche had the slightest interest in starting a movement – or a new system, a thought which would indeed have offended them. Both proclaimed, in Nietzsche’s phrase, “Follow not me, but you!”
The creative process must be explored not as the product of sickness, but as representing the highest degree of emotional health, as the expression of the normal people in the act of actualizing themselves.
In the following decades “Kierkegaard remained completely unknown, Schelling’s work was contemptuously buried, and Marx and Feuerbach were interpreted as dogmatic materialists. Then a new impetus came in the 1880’s with the work of Dilthey, and particularly with Freidrich Nietzsche, the “philosophy of life” movement, and the work of Berson. The third phase came after the shock of WWI – “Kierkegaard and the early Marxists were rediscovered and the serious challenges to the spiritual and psychological basis of Western society given by Nietzsche could no longer be covered over by Victorian self-satisfied placidity. The specific form of the third phase owes much to the phenomenology of Edmond Husserl, which gave to Heidegger, Jaspers, and the others the tool they needed to undercut the subject object cleavage which had been such a stumbling block to science as well as philosophy.
When one read’s Kierkegaard’s profound analyses of anxiety and despair or Nietzsche’s amazingly acute insights into the dynamics of resentment and the guilt and hostility which accompany repressed emotional powers, one might pinch oneself to realize that one is reading works written in the last century and not some new contemporary psychological analysis.
Both artists and neurotics speak and live from the subconscious and unconscious depths of their society. The artist does this positively, communicating what he experiences to his fellow men. The neurotic does this negatively.
Hate is not the opposite of love; apathy is.
However it may be confounded or covered up or counterfeited, this elemental capacity to fight against injustice remains the distinguishing characteristic of human beings.
In any age courage is the simple virtue needed for a human being to traverse the rocky road from infancy to maturity of personality. But in an age of anxiety, an age of her morality and personal isolation, courage is a sine qua non. In periods when the mores of the society were more consistent guides, the individual was more firmly cushioned in his crises of development; but in times of transition like ours, the individual is thrown on his own at an earlier age and for a longer period.
The ancient Greeks, as Plato reports, believed that we discover truth through "reminiscence," that is by "remembering," by intuitively searching into our own experience.
Whatever sphere we may be in, there is a profound joy in the realization that we are helping to form the structure of the new world. This is creative courage, however minor or fortuitous our creations may be. We can then say, with Joyce, Welcome, O life! We go for the millionth time to forge in the smithy of our souls the uncreated conscience of the race.
The daimonic is is obviously not an an entity but refers to a fundamental, archetypal function of human experience — an existential reality in modern man, and, as far as we know, in all men.
The daimonic is the urge in every being to affirm itself, assert itself, perpetuate and increase itself. The daimonic becomes evil when it usurps the total self without regard to the integration of that self, or to the unique forms and desires of others and their need for integration. It then appears in excessive aggression, hostility, cruelty — the things about ourselves which horrify us most, and which we repress whenever we can or, more likely, project on others. But these are the reverse side of the same assertion which empowers our creativity. All life is a flux between these two aspects of the daimonic. We can repress the daimonic, but we cannot avoid the toll of apathy and the tendency toward later explosion which such repression brings in its wake.
Increasingly in our time — this is an inevitable result of collectivization — it is the organization man who succeeds. And he is characterized by the fact that he has significance only if he gives up his significance.
We must rediscover the daimonic in a new form which will be adequate to our own predicament and fructifying for our own day. And this will not be a rediscovery alone but a recreation of the reality of the daimonic.
The daimonic needs to be directed and channeled. Here is where human consciousness becomes so important. We initially experience the daimonic as a blind push. It is impersonal in the sense that it makes us nature's tool. ... consciousness can integrate the daimonic, make it personal.
When people feel their insignificance as individual persons, they also suffer an undermining of their sense of human responsibility.
Poets often have a conscious awareness that they are struggling with the daimonic, and that the issue is their working something through from the depths which push the self to a new plane.