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By Otto Friedrich Bollnow

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Extra resources for Crisis and New Beginning: Contributions to a Pedagogical Anthropology

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To cite Rilke, "they beget for one another ... " It is a common space in which they then live together. This is true not only of marital love, although it stands forth most clearly there, but rather characterizes every form of friendly relatedness. This mutual space involves more than a mere feeling of self-sufficiency; rather, the relatedness reaches actively beyond and creates a world of common life, of mutual planning and action. When we reflect on this, then we can understand what happens when one member of a relationship has died, because now the inverse process sets in: The life space built up in common again breaks down.

It is much more important to ask about the relationships of meaning, which are made possible through these processes: the new proximity to childhood, which we already encountered in the romantic image of the elderly. In order to round out the dark side of our portrayal, we must still point to the the morbid mistrust of the older human being, which may be connected in a characterological sense with his helplessness (the same is true of the widespread trait of avarice). Likewise we should emphasize the older person's limitless absorption in the sensual pleasures of eating and drinking.

This affects a person even in the case of an entirely unfamiliar human being, in whose dying he participates, even when he has not known him previously at all and when his death cannot signify any loss in his own life. This is based on the immediate empathy with the suffering of that other life, even with the suffering of an animal, although naturally the degree of being-affected is essentially stronger with a personally and intimately familiar human being. Thus we are distinguishing between sympathy with the dying 63 and privation through the death of another human being.

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