Categories
- Art (356)
- Other (3,632)
- Philosophy (2,814)
- Psychology (4,018)
- Society (1,010)
Recent Questions
- Why did everyone start to hate the Russians if the U.S. did the same thing in Afghanistan, Iraq?
- What needs to be corrected in the management of Russia first?
- Why did Blaise Pascal become a religious man at the end of his life?
- How do I know if a guy likes you?
- When they say "one generation", how many do they mean?
We usually think of and understand man as a physical and natural being. Because that's what our senses tell us. Or so: thus we see (him) with our bodily eyes. And, therefore, this (its) existence < and> appears to be both real and true. But there are also many philosophers who will express their disagreement on this. They will say that this is not the whole person (completely and truly). After all, it consists of the union and unity of two parts-the soul and the body. But (also) it is clear that for the above-mentioned vision, the soul is invisible (the ancient Greek philosopher Plato, we remind us, because “the soul is invisible, while fire, water, earth and air are visible bodies”), and therefore <and> falls out of our view and, therefore, attention.
So, these philosophers (they are called idealists) believe that the main thing in the combination of “soul-body” is the soul, and in fact it (in fact) represents a person. Therefore, Boethius (the Roman philosopher) has this view (of the soul): “Let the image remind the creatures of the earth that their spirit is above all…”. The appearance, as they think, of this perfect essence of the soul in man comes from one universal soul. Thus, the perfect one begets a similar one (to itself) – every human soul. For example, we can imagine a < mathematical> number — one. In the beginning, it exists as a single unit or entity (and being). And due to the fact that it exists in such a (solid) way, it becomes possible for a set or an infinite number of them to appear.
So, according to these thinkers and philosophers, the soul has its origin in the invisible to our eyes – being supersensible or intelligible. Figuratively, this area of being is called the highest or heavenly. Because the soul is derived from one supreme and perfect (divine) essence, it, in its turn, tries to produce these perfections in man as well. All these perfections (as internal) are able to manifest themselves in the external appearance of a person, yes, and in the whole person. The philosopher notes: “Only man-he alone holds himself erect and proud, / Looking down on the earth from the height of a light body” (Boethius). But turning to man (and the human element in him), he says: “Straighten up your camp and look proudly up into the high sky.”
Thus, what we have. A person is considered a human being when he corresponds to his essence, i.e. has sufficient perfections. And all of them are caused (first of all) by the existence of the human soul and the forces that support it and occur, as these philosophers say <figuratively>, from above.
Thus, the true human being is represented by his essence <to the maximum extent> by the divine (being), which initially comes to the soul (human). But at the same time, they will remind us, it also consists of its corporeal part (existence), which is not so easily amenable to all that improvement due to its such (material) nature. And yet, it is worth paying (our) attention: a person is mainly determined by perfections, which relate (first of all) to the inner human content (content) and least of all to the external one. As we read in the philosopher: “The fact that they were people is evidenced only by their preserved appearance of the human body. But because they are mired in vice, their human nature is lost.”