In this article, I will explore the interconnected existential concepts of being, human freedom, and relationships from the philosophical works of Rollo May, Simone de Beauvoir, and Maurice Merleau-Ponty. I will elucidate how our engagement development structures, particularly through the lens of Merleau-Ponty’s philosophy, can enable the re-discovery of being through a “child-apprenticeship” relations approach. Additionally, I will discuss our collective responsibility in co-creating consciousness.
Understanding Being: Ontology, Epistemology, and Phenomenology
To understand the re-discovery of being, it is essential to distinguish between the ontological and epistemological aspects of being. Ontology concerns the nature of being itself, the existence and reality of entities. It is the study of what it means to be. Epistemology, on the other hand, deals with the nature and scope of knowledge, focusing on how we know what we know.
Phenomenology, a philosophical approach developed by Edmund Husserl and expanded by Merleau-Ponty, is crucial in this context. It emphasizes the direct experience of phenomena as they are perceived by consciousness, without the mediation of preconceived notions or theories. Phenomenology seeks to explore the structures of experience and consciousness from the first-person perspective, providing a foundation for understanding being as lived and experienced.
Discovering Being
Existence involves a continual emerging and becoming at every moment (May, 1983). This continual emerging, the literal meaning of “transcendere,” is the human ability to transcend the immediate situation, which characterizes human existence. Existence refers to coming into being, a fundamental structure of human existence rather than a sentimental artifact. Being is dynamic and active, concerned with “doing” rather than a static state. Existentialism focuses on this opportunity to “come back in” the moment, enabling individuals to question their own being as an “always curious” phenomenon (May, 1983).
Existentialism is fundamentally concerned with psychological freedom and the capacity for consciousness, which is “man’s capacity to transcend the immediate concrete situation, to live in terms of the possible, and underlies the human capacity to use abstractions and universals, to have language and symbols” (Goldstein, cited in May, 1983). Human freedom is the ontological base assumed in all psychotherapy, encompassing a wide range of possibilities for humans in relating to their world (May, 1983).
Human Freedom and Childhood
Human beings interpret the world from their situated context. Adults reinterpret their past childhood based on their current context, while children can only understand their present in terms of a continuous now. However, as they develop, children start to view the world through the lens of moral freedom and intentionality. De Beauvoir (2000) asserts that intentionality allows humans to uproot and disclose themselves, presenting themselves to the world and making the world present to them. This being-freedom transitions into moral freedom, which includes the ability to affirm one’s freedom in a world full of possibilities and authentic actions (Levy, 2016).
Children experience the given world as absolute and inevitable, unable to change their circumstances. Unlike adults who can act upon their circumstances, children must navigate the world laid out by adults. Despite this, children are morally free and capable of willing freedom (Levy, 2016). De Beauvoir emphasizes that childhood prepares the child for the anguish of moral freedom, where the child struggles against abandonment and seeks to escape subjectivity and freedom.
Child-Apprenticeship Relations
Merleau-Ponty calls for rethinking our engagement development structures with the world. He emphasizes the child’s consciousness from a lived perspective, advocating for an understanding of human nature through subjective action as a movement. This movement, or “original intentionality,” grounds human existence in temporality and embodiment, rejecting the reduction of humans to abstract concepts (Absurd Being, 2015).
Merleau-Ponty’s work on the consciousness of the child offers profound insights into the development of human perception and the embodied experience of the world. In his seminal work, “The Phenomenology of Perception,” Merleau-Ponty (1945) explores how children perceive the world not as detached observers but as active participants. This embodied perception means that children experience the world through a pre-reflective engagement, where their bodies and senses are integral to their understanding.
Merleau-Ponty argues that children are immersed in a pre-reflective state where they do not separate their body from their perception of the world. This is in contrast to adults, who often engage in reflective thought, creating a separation between the perceiver and the perceived. For children, their physical interactions with the world are direct and immediate. They do not yet conceptualize their experiences in abstract terms but understand their environment through a bodily engagement. For instance, a child learns about the texture of an object by touching it, the taste of food by eating it, and the spatial properties of their surroundings by moving through them. This holistic perception is fundamental to their development, as it allows them to form a basic understanding of their environment and their place within it.
Children engage with the world through their senses, establishing relations with their social and personal surroundings. This lived perception is foundational to rationality and making sense of the world, as children begin to conceptualize, symbolize, and thematize their experiences (Absurd Being, 2015). Intersubjectivity, the domain of relations with others, involves progressing from pre-reflective perceptual structures to reflective intellectual structures. This progression maintains the contingent, pre-reflective grasp that informs reflective truths (Antich, 2016).
According to Merleau-Ponty, the child’s development is marked by a gradual differentiation between self and world. Initially, the child experiences a symbiotic relationship with their surroundings, where the boundaries between self and other are blurred. As they grow, children begin to develop a sense of autonomy and separateness, which is crucial for their cognitive and emotional development. This process of differentiation is not merely an intellectual exercise but a deeply embodied experience, where movement, sensation, and interaction with the environment play a crucial role.
References
Absurd being. (2015). https://www.absurdbeing.com/merleau-ponty.php
Adams, M. (2013, January). Human development from an existential Phenomenological Perspective: Some thoughts and considerations [Paper presentation]. Forum of the International Federation of Daseinanalysis, Budapest. 8th forum, 29th September 2012
Antich, P. A. (2016). The Logic of Genesis in Merleau-Ponty’s “The Child’s Relations with Others” (Canadian Society for Continental Philosophy 2017 Conference).
Arendt, H. (1961). Between past and future. New York: Viking Press
Beauvais, C. (2015). Simone de Beauvoir and the ambiguity of childhood. Paragraph. 38(3), 329-346. https://doi.org/10.336
Co-Creating Consciousness: Collective Responsibility
The concept of consciousness is one of the most debated topics in philosophy and cognitive science. Some view consciousness as an emergent property of the brain’s complex functions, while others, such as philosophers like Teilhard de Chardin and more contemporary thinkers, propose that consciousness extends beyond individual minds and is co-created collectively.
Teilhard de Chardin, a French philosopher and Jesuit priest, posited the idea of the “noosphere,” a sphere of human thought enveloping the earth, emerging through the interaction and collective intelligence of humanity. This view suggests that consciousness is not merely an internal, individual phenomenon but a shared and evolving process that involves the entire human community.
In the context of child development, this implies that parents, educators, and communities play a crucial role in co-creating consciousness. By engaging with children in meaningful ways, adults help shape not only the child’s individual awareness but also contribute to the broader tapestry of collective human consciousness. This co-creation process involves fostering environments where children can explore, question, and connect with others, thereby enriching the collective pool of knowledge and awareness.
Merleau-Ponty’s emphasis on intersubjectivity supports this view. He argues that our perception and understanding of the world are deeply influenced by our interactions with others. In “The Child’s Relations with Others,” Merleau-Ponty explains that children develop their sense of self and the world through social interactions, which are foundational to their cognitive and emotional growth.
Re-Discovering Being-with-Other
De Beauvoir argues that limiting children’s opportunities to explore the world restricts their sense of freedom and desire over time. The richness and natural curiosity of childhood, when stifled by societal limitations, diminish over time, creating a sense of inferiority and restricted freedom (Levy, 2016).
Merleau-Ponty’s emphasis on the embodied nature of perception and action underscores the importance of creating environments where children can engage with the world through their senses and bodies. Such environments allow children to explore, experiment, and develop their sense of self and freedom. This approach aligns with the concept of “child-apprenticeship” relations, where adults guide and support children’s development by providing opportunities for meaningful engagement and exploration.
Conclusion
In conclusion, the re-discovery of being through child-apprenticeship relations emphasizes the importance of existential concepts such as freedom, intentionality, and intersubjectivity. By drawing from the philosophical works of thinkers like Merleau-Ponty, this article illustrates how engagement with children facilitates the re-discovery of being and enriches our understanding of human existence. Furthermore, recognizing our collective responsibility in co-creating consciousness underscores the significance of our interactions and shared experiences in shaping the future of human awareness. By fostering environments that respect and nurture each child’s individuality, we contribute to their authentic development and the enrichment of collective consciousness.
A World of Wonder
In the dawn of day, where sunlight plays,
A child awakens, eyes ablaze.
The world is new, a canvas bright,
Each moment filled with pure delight.
With tiny hands, they touch the air,
Their senses dancing everywhere.
A blade of grass, a gentle breeze,
The rustling leaves of ancient trees.
The sky above, a boundless blue,
A sea of dreams where wishes flew.
The clouds, they shift and form anew,
Like stories told in shapes they drew.
Through fields of green, they run so free,
Their laughter ringing, wild and glee.
Each step a journey, each glance a quest,
In nature’s arms, they find their rest.
A pebble smooth, a flower’s hue,
Each tiny marvel, fresh and true.
The whispering winds, the chirping birds,
The magic found in simple words.
Their eyes reflect the morning dew,
A world reborn, forever new.
In every shadow, light they see,
In every sound, a melody.
The child, a sage without a past,
Lives in the moment, free and vast.
Their heart, a compass, guides them true,
In wonder’s realm, where dreams pursue.
So let them wander, let them play,
In nature’s school, let them stay.
For in their gaze, the world unfolds,
A tale of wonder, yet untold.