Writing on Stones: Give us courage and gaiety and the quiet mind

Sitting in her forest green long velvet dress storyteller and word magician Orunamamu perused the small book of poetry looking for the poem our host had read just before her arrival at the neighbourhood friendship potluck gathering. I had told her about it because I knew she would like it. Something about the combination of courage, gaiety and the quiet mind.

On my hands and knees in my ridiculous but practical hort outfit I spend hours tending to dozens, maybe even, hundreds of plants, perennials, heritage, gifts, volunteers, seeds, flowering, vegetables, herbs, invasives (too enthusiastic at the wrong place and time).

The garden is one place where some of us find courage as we see the tiny new growth on a plant that has looked forlorn for months, barely alive in the fall many of them transplanted perhaps too late in the season surviving somehow the trauma of roots being wrenched apart, moved far from the others in a cold place that will only get colder. Death would have been a logical conclusion but somehow they survived protected by layers of mulch and snow and God’s grace.

I never use the old word gaiety but it does describe the “sweet moment” of gardening when you see a clump of early blue violets flourishing in an urban garden in Calgary, a reminder of my older sister’s uncanny ability to speedily find and make a wild blue violet bouquet; single shooting star plant chosen for the garden because of the Garry Woods fields on Vancouver Island; a single brilliant orange poppy opening in May; and too many to describe because the garden and the robins are waiting.

A quiet mind in an anxious world where even one’s own home and garden is temporary and insecure.

Two years ago the 1950s bungalow across the street with its very old heritage garden was demolished, the fertile ancient river bed soil was scraped away and a duplex quickly filled the entire lot. The front landscaping is as polite as that in any new development.

Last year a neighbour sold and moved back east. The new owner tore out the old garden that had been tended for 15 years replacing it with more practical grass which requires less work in their busy schedule.

On the corner one of our oldest neighbours has finally agreed to his family’s desire to sell. The house was built in 1945 and moved in the 1950′s and is surrounded by a horticultural heritage garden, sun rooms, inviting comfortable sitting areas in every corner, sheds overflowing with tools . . . It too will be sold, demolished, the garden uprooted, the topsoil scoured and replaced by other built forms like the one next door, and the one next to that and the next one: walls of sensible stucco with ubiquitous earth colours coordinating with other homes, designs and forms. Perhaps its what postmodernism has become in the booming housing market, picking up on details from Tudor, Victorian, Queen Ann, etc from here and there and tacking them on superficially. Their height is maximized to the zoning limits and the walls extend to the edge of the property. The intelligent pragmatic architecture and materials of these buildings will be easily recognized in the future as D1 of the 21st century many surviving only as photos since the actual buildings are not made to the same standards as pre-1980s. Fortunately the set back gives room for some old trees and tasteful, smart urban landscapes spaces.

This is not “my” garden. I for a short period of time am simply the worker for the robins, plants and the worms. It is a gift to the street. I work outside the fence. I have to be realistic.

As I dig up ancient river stones I write on them, words that I then reread when I am taking out the braids in the rhizome of roots.

But for today I will compost, mulch, feed, plant, transplant, water, tidy, admire, get tired, feel courage, gaiety and enjoy fleeting moments of a quiet mind.

Locating the Concept of  Success

"We thank Thee for this place in which we dwell;
for the love that unites us;
for the peace accorded us this day;
for the hope with which we expect the morrow;
for the health, the work, the food, and the bright skies,
that make our lives delightful;
for our friends in all parts of the earth,
and our friendly helpers in this foreign isle.
Let peace abound in our small company.
Purge out of every heart the lurking grudge.
Give us grace and strength to forbear and to persevere.
Offenders, give us the grace to accept and to forgive offenders.
Forgetful ourselves, help us to bear cheerfully the forgetfulness of others.
Give us courage and gaiety and the quiet mind.
Spare to us our friends, soften to us our enemies.
Bless us, if it may be, in all our innocent endeavours.
If it may not, give us the strength to encounter that which is to come,
that we be brave in peril, constant in tribulation,
temperate in wrath, and in all changes of fortune,
and, down to the gates of death,
loyal and loving one to another.
As the clay to the potter,
as the windmill to the wind,
as children of their sire,
we beseech of Thee."
Robert Louis Stevenson

Stevenson wrote the Valima Letters after he and his wife Fanny settled In the village of Valima on Upolu island, Samoa. He also became an much-appreciated activist highly critical of European colonial administrators worked very hard on land he had purchased in Vailima. He published A Footnote to History. He died in 1894.

http://wp.me/p1TTs-qH

Death of paradox

James Arthur Baldwin (August 2, 1924 – December 1, 1987) was an American novelist, writer, playwright, poet, essayist and civil rights activist. Baldwin described the ambiguous situation of black Americans in the 1950s as Kafkaesque. He predicted that American nation will be put to death by paradox, itself a paradox since Americans seemed intent on putting paradox to death. He then situates American author Richard Wright fictional character Bigger Thomas in Native Son (1940) as a character controlled, defined by hatred and fear as a descendant of Uncle Tom. Bigger Tom’s hatred and fear later drive him to murder and rape. Baldwin saw Richard Wright as the 1940s Negro novelist locked with the 19th century New England author in a deadly timeless battle. He decries the fact that Bigger Tom’s tragedy is that he has accepted a theology that situates him as subhuman eternally constrained to fight for his humanity. Baldwin then summarizes, “But our humanity is our burden, our life, we need not battle for it; we need only do what is infinitely more difficult, that is accept it. The failure of the protest novel lies in its rejection of life, the human being, the denial of beauty, dread, power, in its insistence that it is his categorization alone which is real and which cannot be transcended (Baldwin “Everybody’s Protest Novel” in Zero 1955: 58).”

1852 American author Harriet Beecher Stowe published her anti-slavery novel entitled Uncle Tom’s Cabin; or, Life Among the Lowly. Although some argued that the novel “helped lay the groundwork for the Civil War” (Will Kaufman) James Baldwin claimed that is reeked of self-righteousness and virtuous sentimentality. Baldwin argued that sentimentality is the mark of dishonesty which betray the sentamentalist’s aversion of experience, fear of life and an arid heart. Baldwin states that sentimentalism is a signal of secret and violent inhumanity, a mask for cruelty. Uncle Tom’s Cabin is a “catalogue of violence”. He described Harriet Beecher Stowe as an impassioned pampheteer not a novelist who wrote solely to reveal the immorality of slavery (Baldwin “Everybody’s Protest Novel” Zero 1955: 57).

1924 James Baldwin was born

1938 Shoghi Effendi (1938:36) Guardian of the Bahá’í Faith, wrote that racial prejudice was the most vital and challenging issue confronting the Americas.

“Freedom from racial prejudice, in any of its forms, should, at such a time as this when an increasingly large section of the human race is falling a victim to its devastating ferocity, be adopted as the watchword of the entire body of the…believers, in whichever state they reside, in whatever circles they move, whatever their age, traditions, tastes, and habits (1938:36).”

“The ceaseless exertions which this issue of paramount importance calls for, the sacrifices it must impose, the care and vigilance it demands, the moral courage and fortitude it requires, the tact and sympathy it necessitates, invest this problem…with an urgency and importance that cannot be overestimated (1938:34).”

” [Freedom from racial prejudice] should be deliberately cultivated through the various and everyday opportunities, no matter how insignificant, that present themselves, whether in their homes, their business offices, their schools and colleges, their social parties and recreation grounds, their Bahá’í meetings, conferences, conventions, summer schools and Assemblies (1938:36).”

1940 American author Richard Wright published Native Son. James Baldwin in his essay entitled “Everybody’s Protest Novel” (c. 1950s?: 54-59) published in Zero situated American author Richard Wright fictional character Bigger Thomas in Native Son (1940) as a character controlled, defined by hatred and fear as a descendant of Uncle Tom. Bigger Tom’s hatred and fear later drive him to murder and rape. Baldwin saw Richard Wright as the 1940s Negro novelist locked with the 19th century New England author in a deadly timeless battle. He decries the fact that Bigger Tom’s tragedy is that he has accepted a theology that situates him as subhuman eternally constrained to fight for his humanity. Native Son is number 71 on the American Library Association’s list of the 100 Most Frequently Challenged Books of 1990-2000. The Modern Library placed it number 20 on its list of the 100 best novels of the 20th Century. Time Magazine also included the novel in its TIME 100 Best English-language Novels from 1923 to 2005.

1941 Seventeen-year-old James Baldwin studied at The New School, Greenwich Village, New York City.

1948 James Baldwin lived in Paris, France and became involved in the cultural radicalism of the Left Bank. His work started to be published in literary anthologies, notably Zero.

1949-1956 Albert Benveniste and Themistocles and Hoetis were editors of Zero, Gotham Book Mart Selection. James Baldwin’s essay entitled “Everybody’s Protest Novel” (pp 54-59) was published in Zero. http://books.google.com/books?id=9wdVDKAZZFoC&pg=PP5&lpg=PP5&dq=New+York+Times+’Zero’+Themistocles+Hoetis&q=New+York+Times+’Zero’+Themistocles+Hoetis&hl=en#v=snippet&q=New%20York%20Times%20′Zero’%20Themistocles%20Hoetis&f=false

“It is the peculiar triumph of society – and its loss – that it is able to convince those people to whom it has given inferior status of the reality of this decree; it has the force and the weapons to translate its dictum into fact, so that the allegedly inferior are actually made so, insofar as the societal realities are concerned. This is a hidden phenomenon now than it was in the days of serfdom, but it is no less implacable. Now, as then, we find ourselves bound, first without, then within, by the nature of categorization. And escape is not effected through a bitter railing against this trap upon us. We take our shape, it is true, within and against that cage of reality bequeathed us at our birth; and yet it is precisely betrayed. Society is held together by our need; we bind it together with legend, myth, coercion, fearing that without it we will be hurled into that void, within which, like the earth before the Word was spoken, the foundations of society are hidden. From this void – ourselves – it is the function of society to protect us; but it is only this void, our unknown selves, demanding forever, a new act of creation, which can save us – “from the evil that is in the world.” With the same motion, at the same time, it is this toward which we endlessly struggle and from which, endlessly, we struggle to escape(Baldwin “Everybody’s Protest Novel” Zero 1955: 57).”

“It must be remembered that the oppressed and oppressor are bound within the same society; they accept the same criteria, they share the same beliefs, they both alike depend on the same reality. Within this cage it is (Baldwin “Everybody’s Protest Novel” Zero 1955: 57) romantic, more, meaningless, to speak of a “new” society as the desire of the oppressed, for that shivering independence on the props of reality wyhich he shares with the herrenvolk makes a truly “new” society impossible to conceive. What vengeance will be exacted; either there will be no oppressed at all or the oppressed and the oppressor will change places (Baldwin “Everybody’s Protest Novel” Zero 1955: 58).”

1955 James Baldwin published Notes of a Native Son. The title refers to Richard Wright’s 1940 protest novel entitled Native Son.

1963 James Baldwin’s book entitled The Fire Next Time was considered to be one of the most influential books about race relations. In it Baldwin predicted, “The Negroes of this country may never be able to rise to power, but they are very well placed indeed to precipitate chaos and ring down the curtain on the American dream.” Could he have imagined President Obama?

“James Baldwin’s collection of essays, The Fire Next Time, is considered one of the most influential books on race relations published during the 1960s. Divided into two sections, the book urges the politicization of both African Americans and European Americans on the issue of racism. Baldwin explains that the radicalism and militancy of many prominent African Americans is a reaction to feelings of alienation inspired by traditional American society. Originally published as two separate works – “Letter from a Region in My Mind” in The New Yorker and “A Letter to My Nephew” in the Progressive – the essays were retitled “Down at the Cross” and “My Dungeon Shook: Letter to My Nephew on the One Hundredth Anniversary of the Emancipation Proclamation” for their appearance in book form. Using rhetorical devices learned in his youth as a Pentecostal preacher and examples from his own life, Baldwin argues for an end to racism (Gale Free Resources).”

“In order to survive as a human, moving, moral weight in the world, America and all the Western nations will be forced to reexamine themselves and release themselves from many things that are now taken to be sacred, and to discard nearly all the assumptions that have been used to justify their lives and their anguish and their crimes so long (Baldwin).”

1979-1981 Atlanta Child Murders were a series of murders committed in Atlanta, Georgia, United States in which a minimum of twenty-eight African-American children, adolescents and adults were killed creating an atmosphere of panic and paranoia. James Baldwin documented these murders in his nonfiction book entitled The Evidence of Things Not Seen. Although Atlanta African American Wayne Williams was convicted of two murders and suspected to be guilty of more Baldwin criticized the “untidy” criminal investigation process and felt it was incomplete.

1987 James Baldwin died.

Who’s Who

James Arthur Baldwin (August 2, 1924 – December 1, 1987) was an American novelist, writer, playwright, poet, essayist and civil rights activist.

Webliography and Bibliography

Baldwin, James. 1962-11-17. “Letter From a Region of My Mind.” The New Yorker. “Letter from a Region in My Mind.” p. 59.

Baldwin, James. 1963. “Down At the Cross; Letter From a Region of My Mind.” The Fire Next Time. Dial Press. USA.
Baldwin, James. 1963. The Fire Next Time. Dial Press. USA.
Baldwin, James. 1964. The Fire Next Time. Penguin Books. UK.

Rifkin: Schopenhauer’s empathic instinct versus Kantian categorical imperative)

1785 German philosopher Immanuel Kant () in his publication entitled “Fundamental Principles of the Metaphysics of Morals” translated by Thomas Kingsmill Abbott

1839 According to Rifkin (EC 2009:346) it was the German philosopher, Arthur Schopenhauer , (1788 – 1860) who was the first to clearly define the empathic process. In his paper entitled On the Basis of Morality (Über die Grundlage der Moral) submitted to the Royal Danish Society of Scientific Studies, Schopenhauer argued against Kant’s purely rational-based, prescriptive ethics and offered an opposing description of the source and foundation of morals. Schopenhauer made the controversial claim that compassion animated by feelings and emotions formed the basis of morality.

links

http://www.gutenberg.org/cache/epub/11945/pg11945.html

http://www.archive.org/stream/basisofmorality00schoiala/basisofmorality00schoiala_djvu.txt

Authenticity: the Authentic Self

The Romantics argued that at the core of being there is an authentic self that is pure in nature, although corruptible by society. What made the Romantic era unique within the context of the evolutionary history of empathic consciousness is the great stress placed on what Rousseau, and later Wordsworth and Whitman, called the “Sentiment of Being.”

1755 In “Discourse on the Origins and Foundations of Inequality among Men” Rousseau argued that the noble savage man, alienated from others was more authentic than the hypocritical, servile social man who tells people what they want to hear. Kant developed the concept of the “enlarged mentality” – the ability to exercise empathy, to “stand up in the mind of others”.

“the savage lives within himself; the social man lives always outside himself; he knows how to live only in the opinion of others, it is, so to speak from their judgment along that he derives the sense of his own existence.”

The social man is someone who cares only about appearances. Rousseau abandoned Paris (and the modern age) for rural isolation claiming that even the politeness of the city promoted corruption. He concluded that,

“We have only a deceptive and frivolous outward appearance, honour without virtue, reason without wisdom, and pleasure without happiness. It suffices for me to to have proved that this is not the original state of man, and that it is only the spirit of society and the inequality it engenders which thus transform and corrupt all our natural inclinations.”

Rousseau sees human history as beginning with the struggle for mutual recognition that Hegel analyzed as the master-slave dialectic. Rousseau’s Sentiment of Being.”

1762 Rousseau’s self-help book on proper parenting entitled Emile was published.

1790s Rousseau’s self-help book on proper parenting entitled Emile rose in popularity at the dawn of the Romantic period. Romantics were attracted to Rousseau’s emphasis on nurturing the child’s natural instincts in direct opposition to John Locke’s assertion that children are born a tabula rasa, a blank slate. Rousseau argued that children who are naturally inclined towards the good and that childhood is a time for parents to honour and nurture their children so their naturally good instincts will develop (See Rifkin EC:354).

1790s Jane Austin introduced the two sisters Elinor and Marianne in her satire of dominant currents of the later 18th century entitled Sense and Sensibility (published in 1811). The reliable, predictable Elinor, who is the voice of reason, has a deep sense of responsibility, keeps her emotions in check, fulfills her social responsibilities but ultimately finds happiness when she discovers her inner sensibility and finally marries her true love. The overly emotional, romantic, Marianne is spontaneous to the point of being irresponsible represents the bleeding heart liberal governed entirely by passions and desires. She finds happiness when she balances her exercises more sense and reason in her decision-making and actions. keywords: ideological thinking. See Rifkin (EC:320).

1805 In The Prelude begun in his twenties by Romantic poet William Wordsworth (1770-1850)’s semi-autobiographical poem of his lifelong spiritual journey. early years spiritual autobiography, he associated the experience of beauty as transcending rational thought: Wordsworth’s “Sentiment of Being.” See Trilling 1972 Sincerity and Authenticity.

The song would speak
          Of that interminable building reared
          By observation of affinities
          In objects where no brotherhood exists
          To passive minds. My seventeenth year was come
          And, whether from this habit rooted now
          So deeply in my mind, or from excess
          In the great social principle of life
          Coercing all things into sympathy,                         390
          To unorganic natures were transferred
          My own enjoyments; or the power of truth
          Coming in revelation, did converse
          With things that really are; I, at this time,
          Saw blessings spread around me like a sea.
          Thus while the days flew by, and years passed on,
          From Nature and her overflowing soul,
          I had received so much, that all my thoughts
          Were steeped in feeling; I was only then
          Contented, when with bliss ineffable                       400
          I felt the sentiment of Being spread
          O'er all that moves and all that seemeth still;
          O'er all that, lost beyond the reach of thought
          And human knowledge, to the human eye
          Invisible, yet liveth to the heart;
          O'er all that leaps and runs, and shouts and sings,
          Or beats the gladsome air; o'er all that glides
          Beneath the wave, yea, in the wave itself,
          And mighty depth of waters. Wonder not
          If high the transport, great the joy I felt,               410
          Communing in this sort through earth and heaven
          With every form of creature, as it looked
          Towards the Uncreated with a countenance
          Of adoration, with an eye of love.
          One song they sang, and it was audible,
          Most audible, then, when the fleshly ear,
          O'ercome by humblest prelude of that strain
          Forgot her functions, and slept undisturbed.

Whitman “Sentiment of Being.”

1807 G.W.F. Hegel major philosophical work entitled  Phänomenologie des Geistes [Phenomenology of Mind, Phenomenology of Spirit] was published. Hegel traced the evolution of consciousness distinguishing between lower and higher levels of consciousness. In the section entitled “Self Consciousness > A: Independence and Dependence of Self-Consciousness > Lordship and Bondage” Hegel developed the Master-slave dialectic.

1870 In “St. Paul and Protestantism” Matthew Arnold (1822-1888) wrote,

Below the surface stream, shallow and light,
Of what we say and feel — below the stream,
As light, of what we think we feel, there flows
With noiseless current, strong, obscure and deep,
The central stream of what we feel indeed.

Trilling cited this in Sincerity and Authenticity (1972).

1968 Student uprisings at Columbia University, Trilling’s academic intellectuals community. The adversary culture, the cruder form of liberalism, asserted itself. Complex arena of mental struggles were forced into the arena of simple political struggles. Moral, psychological, social selves that we imagined ourselves possessing were split and fragmented and a “dissociation of sensibility” took over. Wordsworth and Rousseau are crucial to Trlling in Sincerity and Authenticity.

1972 Trilling, Lionel. 1969-70. Sincerity and Authenticity. Charles Eliot Norton Lectures at Harvard published in 1972. “It comprises a history of the elaborate development of mind and self since Shakespeare, a brief consideration of certain literary texts he sees as central, a polemical refutation of some prophets of our time, and an authorial credo that conceals hope about literature while it counsels stoic resignation about life. And as his last argument with the forceful reality of death, it is also Trilling’s attempt to discover a means by which estrangement of self from self might at last be resolved. Trilling’s authentic authenticity is perhaps best embodied in Conrad of Heart of Darkness. Lesser authenticities Chace, William M. Lionel Trilling, criticism and politics. Lionel Trilling makes the point that authenticity is not to be confused with sincerity, which is being true to one’s social self. Authenticity runs deeper-it is, in the words of Trilling, a “primitive” strength that is continually compromised by society. Maintaining one’s core authenticity, for Rousseau and the Romantics, required a life of personal suffering and constant attention and sympathy to the plight of others. Only the alientated could enter into this world (Rifkin EC:350).

Sartre, the French existential philosopher of the mid-twentieth century, defined the sentiment of being as the place where

“each of us finds himself as well as the others. The common place belongs to me; in me, it

 

 

1990 Kenneth D. Bailey defined social entropy  as “a measure of social system structure, having both theoretical and statistical interpretations, i.e. society (macrosocietal variables) measured in terms of how the individual functions in society (microsocietal variables); also related to social equilibrium” in his publication entitled Social Entropy Theory. (State University of New York Press).

1999 In their publication entitled A Primer of Jungian Psychology  , (New York: Meridian), Calvin S. Hall and J. Vernon described “psychological entropy as the distribution of energy in the psyche, which tends to seek equilibrium or balance among all the structures of the psyche.”

Robinson, Jeffrey Cane. The current of romantic passion.

Emphatic Relationship between Knower and Known

1939 Heinz Kohut (1913-1981) was forced to emigrate from Vienna to Chicago when the Nazis took power. He was trained as a medical doctor in Austria but became known as Mr. Psychoanalysis in America where he played a central role in the twentieth-century psychoanalytic movement (Strozier 2001).

1966 Academics challenged the scientific establishment’s faith in objective science creating a schism among academics. Abraham H. Maslow contributed to the debate in his influential book entitled The Psychology of Science: a Renaissance (1966). In it he argued that by integrating experience (practice) and abstraction (theory), he wished to enlarge not destroy science.  However, Maslow rejected the concept of a neutral observer removed from reality and experience. Rifkin described how Maslow following Goethe and Kohut argued for more sensitive observers capable of incorporating more of the world into the self. These emphatic observers identify with “wider and more inclusive circles of living and nonliving things (Maslow 1966).” Maslow used AA as an argument for the legitimacy of knowledge claims from experience versus theory. Rifkin (2009:610) referred to Maslow’s “receptive strategy” of knowing in section entitled “Teaching Emphatic Science” in the chapter entitled “Biosphere Consciousness in a Climax Economy” in The Emphatic Civilization (2009). He cited Maslow:

“Can all the sciences, all knowledge be conceptualized as a resultant of loving and caring interrelationship between knower and known? What would be the advantages to us of setting this epistemology alongside the one that now reigns in “objective science”? Can we simultaneosly use both?” (Maslow 1966).

1970s The Chicago Institute had a lively intellectual atmosphere was polarized into two factions those who supported Freudian traditional psychoanalysis with its emphasis on drives (instinctual motivations of sex and aggression), internal conflicts, and fantasies and individual guilt and those who accepted Kohut’s empathic approach which embraced the post WWII zeitgeist with is emphasis on how issues of identity, meaning, ideals, and self-expression impact on emotional needs and concerns (Strozier 2001).

1978 The first self psychology conference was held in Chicago. Kohut replaced Freud’s structural theory of the id, ego, and superego with his own concept of the tripartite self (Flanagan 1996), self psychology with its emphasis on relationships. One’s “self states,” including one’s sense of worth and well-being, are met in relationships with others.

1980 A major conference on history and psychoanalysis was organized by Arnold Goldberg and Heinz Kohut.

Webliography and Bibliography

Rifkin, Jeremy. 2009. The Empathic Civilization: The Race to Global Consciousness in a World of Crisis. New York: Jeremy T. Tarcher.

Strozier, Charles B. 2001 “Heinz Kohut: The Making of a Psychoanalyst.” New York:Farrar, Straus & Giroux.  See also this critical review of Strozier’s biography.

Flanagan, L.M. 1996. “The theory of self psychology”. In (Eds.) Berzoff, J., Flanagan, L.M., & Hertz, P. Inside out and outside in, New Jersey:Jason Aronson Inc.)

Maslow, Abraham H. 1966. The Psychology of Science: a Renaissance. South Bend: Gateway Editions, Ltd.  McIsaac, David S. 1997. “Empathy Reconsidered: New Directions in Psychotherapy. Washington: American Psychological Association. (McIsaac 1997:248 cited in Rifkin EC 2009) ftn 19

Kohut, Heinz. 1978. The Psychoanalyst in the Community of Scholars.” In Paul H. Ornstein Ed. The Search for the Self: Selected Writings of Heinz Kohut: 1950-1978. Vol. a. New York: International University Press. (Kohut 1978:702 cited in Rifkin EC 2009) ftn 20

Ornstein, Paul H.  Ed. The Search for the Self: Selected Writings of Heinz Kohut: 1950-1978. Vol. a. New York: International University Press. (Kohut 1978:82 cited in Rifkin EC 2009) ftn 21

Paul H. Ornstein Ed. The Search for the Self: Selected Writings of Heinz Kohut: 1950-1978. Vol. a. New York: International University Press. (Kohut 1978:714 cited in Rifkin EC 2009) ftn 22

Ornstein, Paul H.  Ed. The Search for the Self: Selected Writings of Heinz Kohut: 1950-1978. Vol. 1. New York: International University Press. (Kohut 1978:529 cited in Rifkin EC 2009) ftn 23

Ornstein, Paul H.  Ed. The Search for the Self: Selected Writings of Heinz Kohut: 1950-1978. Vol. 1. New York: International University Press. (Kohut 1978:707 cited in Rifkin EC 2009) ftn 24