[244] is called philosophical, then it unites, of course, cognitive elements (in the ordinary sense of logical description) and intuitive elements: one must experience this doubleness of having and not-having. We find ourselves as a part of our world, but this our world, although it is OUR world, is at the same time strange to us. And the same is true with ourselves: we HAVE ourselves, we are aware of ourselves in every moment of our life processes, and at the same time, we are strange to ourselves, we ask the QUESTION ABOUT OURSELVES. So the question is always a double question, the question of ourselves (we have ourselves and have not ourselves), [and] of our world (we have our world and we have not our world). Now this double question is the reason for the possibility of losing oneself in one's world. And man's development is to a large extent a process of losing himself in the world to which he belongs and at which he looks at the same time as separated from him. Now let us directly use poetic^ba symbols f^cor this. The poetic symbol is taken from Homer,^d the Iliad + the Odyssey. The Iliad is the process of going-out, and losing oneself; and the Odyssey is the symbol for the returning-to-oneself. Man's cognitive relationship to himself, in his world, has both characteristics, under the predominance of the one or the other. In the period in which we are living, the predominance is on the side of the Iliad---man having lost himself in his world. But there are symptoms of the end, of this cognitive self-loss in one's world, and of a return to oneself. This is the first thing I want to discuss with you in connection with the doctrine of man.^e