A second step in [relating the basic fault to the origins of culture] can be found in the work of Donald Winnicott, to whom we have already referred. Winnicott's approach was, like the history of the mirror, still too gross in nature (at least for historical purposes), and yet his contribution to our understanding of issues such as these was literally enormous. For Winnicott, culture was finally a product of how individuals dealt with the gap, or nemo, and he attempted to demonstrate this in a remarkable (and by now classic) essay of 1951, "Transitional Objects and Transitional Phenomena." In specific terms, the paper was, in effect, a study of the teddy bear; more generally, of how children come to select an object by means of which they negotiate the basic fault. Even more than the mirror, for Winnicott, the Transitional Object (T. O.) was the material manifestation of the whole confiscation process; its career in the child's life was the way in which the gradualness of the identification of the specular image actually expressed itself. The teddy bear (or any such object the child might choose) was the intermediary between me and not-me; it served to keep inner and outer reality separated and yet related. Winnicott defined Transitional Objects as "objects that are not part of the infant's body yet are not fully recognized as belonging to external reality. " The T. O. is an agent of continuity, a defense against anxiety. As such, it has a definite addictive quality for the child; he or she is obsessive, for example, about taking it to bed at night, or along on a trip; and its loss can precipitate severe anxiety or even hysteria.