“We are all dead inside our emotions. What happens to the manic person is to become exhilarated. The future
promises so much hope, such success, so much wealth that the ordinary barriers that prevent one from taking risks
have disappeared. No opponent or obstacle seems invincible or insurmountable
.”
We can explain these situations felt by the person during the manic period mentioned in the book, not with indifference in life
but with a feeling of intense search for the meaning of life.
I am thinking. A person can feel that he exists, and the existence of the meanings he can attribute to his existence, when he gets rid of behavioral patterns reduced to routine. In this case, it is a wrong idea to call the manic person irresponsible and carefree. The manic person may receive loans or any help from those around him for his ideas and projects.
He can attract attention by spending this aid in a way that cannot be understood by those around him.
Until many obstacles arise, such as debt payments and sexual problems with his/her partner. The person begins to worry and think paranoid thoughts. Heidegger says that if we stray too far from the anxiety of life, we will be drawn back to them by the "call of conscience". The message the person receives
is a call to return to themselves and reconnect with their potential. In other words, it is a call to our choices that will resolutely confirm our freedom
and resist our tendency to fall into the network of “them”
. I think that this ambiguous situation that comes when the manic person feels that he cannot stop is solved by anxiety.
Anxiety can cause outbursts of anger.
But it should not be forgotten that all emotions are an indicator of value. Anger tells us that what we value is dangerously threatened.
Anger makes us feel that we have the right to obtain that valued thing with the last energy and effort. When I think about this situation for every sentient person on earth, not just those with manic
symptoms, before the chaos... I see anger as the last stop. Just as suspicion brings on paranoid thoughts
, the possibility of any or all of these thoughts coming true may also bring on these outbursts. We can say that the person in the mania period is in close contact with contradictions in both physical and social dimensions. In his physical dimension, he lives as if he will never die and is constantly thinking of new plans; Ignoring the possibilities of whether other people will accept him or not, his seemingly insatiable spending and general life plans may explain the extreme situations he experiences in his social dimension. In these dimensions of our existence, when the manic person begins to move further and further away from the giant mirror in which he puts himself, he realizes his weakness.
It can be caused by disappointment as well as a feeling of tiredness and exhaustion.
He/she becomes depressed. This person takes on the frustration and anger of both himself and others. I think this responsibility can be heavy for every individual. As a price to be paid by people who want to do good things; He/she may transition to a depressive period along with his/her failures.
“It is worth noting that manic-depressive subjects are often described as docile and responsible children.
This suggests the existence of an ideal that the child tries to conform to rather than challenge.
What Fromm-Reichmann says about his social background does not have to be taken literally as true, but in manic-depression the ideals His emphasis on its impact is absolutely correct.
When the child finally reaches the point he needs to reach, there will be no real satisfaction.
Because it has always been someone else's ideal.”
This part of the book reminded me of our personal dimension. In the first part of this dimension we only discover what
we are. Then we discover that we are who we are and that we are different and separate from everyone else.
The more special and personal what we experience, the more our understanding and&nb sp;
Our awareness is just as special and personal to us. Our experience of the world always includes a sense of 'belonging to me'. But we experience tension between strengthening our own identity and being carried away by relationships
. At this point, in order to be in control of our lives, we need to take personal responsibility for our own decisions.
. As Sartre said, “Man is condemned to be free.” So we cannot escape from freedom
. Only when a person takes responsibility for his own choices can he learn from the consequences of his actions and his
own domination. There are two ways we can misunderstand responsibility
The first is to take responsibility for things for which one is not responsible, and the second is to refuse to take responsibility for things for which one is
responsible. Most of the troubles in our lives, including manic-depressive people
and all humanity, arise from these two misunderstandings.
Just as mentioned in the book, a person who lives to realize the ideals of others may fall short of knowing and feeling himself.
We can say that people who do not have a real dream or question about the future have an identity that can be considered more ambiguous and inconsistent, considering the lives of those around them.
. The change in our identity can only happen through reflection and time.
“Projects undertaken by manic people often involve directly helping others,
correcting their wrongs, or consist of some form of protective action.”
When the person's reckless expenditures and projects are examined, philanthropy emerges as the source of motivation for these behaviors.
If we look at the reasons underlying this charity
we can see existential guilt. The person is in judgment of authentic and inauthentic actions
. His denial of authorship of his life and responsibility for his life is associated with being inauthentic
. What makes an action authentic is what that action creates. It is chosen and owned by having knowledge of the situation it will be in and its possible consequences.
It means living with awareness
. It is difficult to maintain the states of being authentic and not being authentic alone for a long time.
In fact, we contain some of both in every attitude. As another explanation, according to Heidegger, Heidegger defines our process of adapting to people as losing authenticity or having our lives taken over by others. Authenticity, on the other hand, is a matter of ownership
and ownership of one's own decisions. When we look at it from this perspective, we can say that
existential guilt arises from our inability to realize our potentials, and from the guilt we experience when we realize that we can do more.
.
This feeling of guilt must be so intense in the manic person that he suddenly becomes ready to sacrifice himself for any
living being.
If we look at this good and helpful attitude towards people from the perspective of the contradiction between good and evil experienced in the spiritual dimension
, nothing can tarnish the benevolent perspective of the manic subject.
and if something should affect this point of view, the subject's realism
removes itself from that point by once again convincing itself of its essential goodness and compatibility.
It shows that good and bad are experienced at extremes. The bad that cannot be accepted during the manic period is sharply differentiated into the good that cannot be accepted during the depressive period. According to Melanie
Klein, what terribly frightens manic-depressives is that the Others are falling apart.
Manic-depressive people have sharp edges not only in the distinction between good and bad, but also in the distinction between love and hate.
It is not difficult to imagine how exhausting experiences it is to experience all these contradictions of existence with the sharpness of a sword.
The manic person is Sartre's "Loving is the project of being loved." Attitudes that remind us of the word "love"
and exceed the dose So, she is looking for love that cannot meet her expectations in any way.
Naturally, this situation brings disappointment and hopelessness. Inevitably, we place expectations on every person we cross paths with in life.
In my opinion, the most important life jacket we can use to avoid drowning in the sea of expectations is the existence of a pure reality like death.
“There are certainly many examples where mania is triggered after a loss, where denial
is often seen as the primary mechanism. But at the same time, losing someone we love
makes us face the reality of what they are to us and what we are to them. Beyond the obvious denial motif there probably lies a very deep concern to protect the person we love, even if he or she has left us or died.
Despite everything, even though those we lost are no longer physically here, they continue to exist for us.
Death is a relentless gift from God to humanity. According to Heidegger, the awareness of this life that is hurtling towards our destruction (that is, our death) causes great anxiety. Many philosophers and psychologists have said that there are strategies we can try to relieve this anxiety.
The Heideggerian view for these strategies holds that they are somewhat reassuring, but will ultimately do more harm than good. In my opinion, methods of deceiving oneself towards a clear reality of death lead us towards inauthenticity. We can even say that awareness of death makes life
rich. It can be predicted that an individual who cannot face the reality of his own death will not be able to face the death of his relatives
and will experience denial and depression. Just as mentioned in the book, the manic subject is in a dilemma between preserving and balancing destruction.
Tries to maintain an environment of extreme trust in order to preserve it. Consider that the dominant thought about this trust
comes from an inability to face the fact that we cannot die for someone or that no one will die for us.
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