It is likely that we are simply talking about unique people whose abilities for some reason turned out to be exceptional. But the same exceptional abilities sometimes suddenly manifest themselves in the most ordinary people who find themselves in unusual circumstances. There are many examples.
Soviet test pilot Yuri Antipov was on a training flight in 1956. His plane could not get out of the spin - it was necessary to eject. But the mechanism did not work, the cockpit lantern did not shoot back. Saving his life, Antipov manually opened the lantern, overcoming the resistance of the air flow. This saved his life. Later it turned out that in an emergency, he made an effort of 220 kgf.
No less amazing case tells in his book “Reserves of our body » Nikolai Alexandrovich Agadzhanyan:
Once a polar pilot, while fixing his skis on an airplane that had landed on an ice floe, felt a jolt in his shoulder. Thinking that his comrade was joking, the pilot waved it off: "Don't interfere with work." The push was repeated again, and then, turning around, the man was horrified: in front of him stood a huge polar bear. In an instant, the pilot was on the plane of the wing of his plane and began to call for help. The polar explorers who ran up killed the beast. "How did you get on the wing?" they asked the pilot. “Jumped,” he replied. It was hard to believe. During the second jump, the pilot could not overcome even half of this distance. It turned out that in conditions of mortal danger, he took a height close to the world record.
Inhuman loads
In addition to extraordinary strength, speed and endurance, the human body sometimes shows equally unexpected strength. On January 26, 1972, an amazing event happened. In the sky of the city of Serbian Kamenick in Czechoslovakia, a DC-9-30 aircraft exploded. Flight attendant Vesna Vulović (Vesna Vulović, Vesna Vuloviћ) was thrown out of the cabin, and she fell from a height of 10,160 m. She survived, although she received numerous fractures and lay in a coma for 27 days. However, after 16 months, she recovered and was discharged from the hospital.
A similar incident happened to American schoolboy Matt Suter from the village of Fordland in Missouri. It was picked up by a tornado and, spinning, threw it to the ground, like Ellie's house from the fairy tale about the Wizard of the Emerald City. Flying more than 400 m, Suter escaped with only a couple of minor bruises. How is this possible?
To answer this question, we must remember that the strength of human bones is close to the strength of concrete - the thigh bone can withstand a load of almost a ton. At the same time, the bones are half composed of soft living tissues, which makes them flexible. For example, the chest can sag by 3 cm. Thus, our bones form a natural armor that can save us from a fatal blow. But in order for the bone defense mechanism to work effectively, you do not need to make unnecessary movements. Suter was at the mercy of the whirlwind when he was unconscious: he hit his head on a heavy lamp. That is why at the moment of landing, his body was not constrained by fear, which softened the fatal fall. And Vesna Vulovich was in a state of shock, that is, her consciousness was also turned off. Although, alas, it does not at all follow from this that all people who found themselves in a similar position in a similar condition were also saved. Finding out what was the decisive factor for salvation in such critical circumstances is extremely difficult due to the very uniqueness of such events.
There are no less amazing examples when the human body has withstood strong temperature fluctuations. The already mentioned book by Agadzhanyan tells how, during World War II, Soviet army sergeant Pyotr Golubev swam 20 km in icy water in nine hours. And today the record was set by the famous American illusionist David Blaine (David Blaine White). Almost naked, he stood for a day and a half in an ice sarcophagus. But the most amazing thing is that, it would seem, a person frozen to death in ice water can literally be thawed and brought back to life. The fact is that the cold not only kills, but slows down all the internal processes of the body. The pulse of a frozen person may not be felt at all, but this does not mean that his heart is dead, it just makes only a few beats per minute.
It is worth talking about our breathing. Most people cannot hold it for more than 1-2 minutes, but this ability can be developed. The world record for holding the breath, set by David Blaine in 2008 - 17 minutes 4.5 seconds - was broken five months later by the German Tom Sietas. But, obviously, over time, he will be beaten too. According to the records of the English anthropologist and traveler Geoffrey Gorer (Geoffrey Gorer, 1905-1985), in Senegal they are able to stay under water for up to half an hour, for which they were nicknamed "water people".
We need water just as much as oxygen. At ordinary temperatures, a person can go without drinking for up to ten days, and in the heat they will not last more than two. But many cases are known when those lost in the desert lived without water for two weeks. A person can live much longer without food. Few people know that even an untrained body is able to go without food for an average of two months. As the rate of nutrient intake decreases (or stops altogether), metabolism slows down, and some processes stop altogether - for example, hair and nails stop growing. There are cases when savings of this kind allowed (though very thin people) to do without food for more than six months.
The power of suggestion
We had the opportunity to make sure that psychological barriers that disappear in extreme situations often prevent us from activating the reserve forces of the body. But does this mean that they cannot be removed in other ways? Comprehensive studies conducted over the past fifteen years have proven that the physical capabilities of a person who is in a state of trance or under hypnosis increase significantly. The data obtained are actively used for the training of athletes. And there are already discoveries here. For example, during experiments on changing consciousness, different groups of volunteers were given two instructions: “I am strong, I can easily lift a kettlebell,” and “a kettlebell weighs nothing, it is light as a feather.” The second setting gave a much more efficient result. People not only began to believe in their own strength, but it began to seem to them that they could change the world around them. This gives some researchers grounds to assume that in this case, as in the case of severe stress, a person is able to fall out of reality for a short time, overcoming the laws of physics known to us.
What is new for us in the East has a thousand-year history. Indian and Chinese practices allow you to create just miracles, at least it seems to us - representatives of Western civilization. Orientalist Yuri Nikolaevich Roerich (1902-1960), for example, described yogi runners living in the Himalayas. They could run up to 200 km on mountain trails overnight at high speed, without slowing down. For this ability, they were nicknamed "heavenly runners." And in the Eastern schools of martial arts, the “steel shirt” technique is used. A person falls into a special spiritual state in which he does not feel pain. His skin is not pierced by a knife, there are no bruises from blows. A yogi can safely walk on hot coals without getting burned. Regular meditation and exercise allow them to control their body temperature.
In 2005, Nepalese Buddhist Ram Bahadur Bomjon meditated in the shade of a large tree without food or water for more than eight months. Scientists came to him, he was shown on television, but no trick was ever discovered. He really did not eat or drink anything for more than six months. According to ancient records, the monks could go without food and water for decades. But the most amazing thing is that some of them went under water for several days, buried themselves in the ground and did without oxygen, falling into a special state similar to clinical death.
The methods by which they achieved such results are not exactly understood, but are relatively well known. The same yogis willingly share their secrets by publishing books and lecturing all over the world. Athletes are increasingly using these methods. The point is not only in physical exercises, but also in the ability to control your body, breathe correctly, monitor the state of your spirit. At first glance, this may seem simple. Even the technique of meditation is improved only by continuous practice. And their beneficialness has already been tested in some American schools.
Well, sports medicine has made significant progress throughout the twentieth century. But will we be surprised if traditional practices come to the fore in the 21st century, which, among other things, will allow sports competitions to remain attractive, and the people participating in them the prospect of further improvement?
Partner news
About the past, present and future of medicine, the model of doctor training, prevention and valueology.
Ministry of Health of the Russian Federation
ROSTOV STATE MEDICAL UNIVERSITY
ACT SPEECH
Head of the Department of History and Philosophy
Rostov State Medical
University, Doctor of Philosophy
and candidate of medical sciences,
professors Zharov L.V.
“TWENTY YEARS OF EXPERIENCE IN STUDYING
PROBLEMS OF HUMAN BODY»
(doctor's and philosopher's point of view)
Rostov-on-Don
2001
Dear Chairman!
Dear advice!
Dear colleagues!
The title of my scientific report intersects with the well-known work of the first domestic Nobel Prize winner, the great physiologist Ivan Petrovich Pavlov “Twenty years of experience in the objective study of the higher nervous activity (behavior) of animals. Conditioned reflexes", which was published in 1923. Indeed, two decades is a sufficient period for the birth and maturation of a scientific idea, the development of its main directions. 20 years is a "step" in the life of generations and a stage in the activity of a scientist.
The very concept of "human corporality" was born at the intersection of natural science, medicine and humanitarian knowledge. It was not at the center of attention of the philosophical thought of our country in the 70s - 80s, and in this connection only the name of Alexei Fedorovich Losev can be mentioned. This outstanding Russian thinker, the largest specialist in antiquity, aesthetics and classical philology, used this concept in his writings to characterize the social qualities of the human body. The body as such is an object of natural science, the focus of the action of the laws of the organic world. The human body, in addition to the action of the general laws of life, is subject to the influence of the laws of social life, which, without canceling the first, significantly modify their manifestation. Strictly speaking, this simple and rather unsophisticated thought formed the basis of the entire concept of human corporality as a philosophical approach to understanding the specifics of the human body.
I would especially like to emphasize two interrelated points - the path to understanding the depth of this, as it turned out, eternal and at the same time always young problem, and the logic of the deployment of the idea itself. It seems that the presentation of these points is interesting for a scientist of any specialty, especially in such a field as medicine and health care.
One more important remark, anticipating the presentation of the main provisions. Even in the years of my apprenticeship, the idea became close to me that “the point of view of life, practice should be the first and main point of view of the theory of knowledge” (Lenin V.I. PSS, vol. 18, p. 145). Several years devoted to practical medicine (pediatrics) have become that absolutely necessary base, without which theorizing is impossible, as well as philosophizing in this area.
The first stage of the development of the idea dates back to the mid-70s, when an attempt was made to consider a number of medical disciplines (biochemistry, pathophysiology, gerontology and cardiology) not from the point of view of their subject content and specific scientific problems, but from the standpoint of general methodology. In those years, the science of science and scientific information activities were gaining momentum. It became obvious that traditional methods of working with scientific and medical information could not satisfy scientists, and then one could only dream of the Internet. Therefore, on the pages of such a reputable publication as the Bulletin of the USSR Academy of Medical Sciences (1972, No. 3), a series of articles was published, the essence of which was the conclusion that it was necessary to analyze the peculiar “language” of medicine, the mechanisms of folding and compacting medical information, and, consequently, the analysis its basic concepts, such as "health", "illness", "norm", "pathology", etc. It turned out that doctors speak a rather peculiar professional language; many terms are quite vague and difficult to formalize, and this uncertainty is explained not so much by the shortcomings of logical preparation, but by the uncertainty of the subject itself, the high level of probabilistic, ambiguous conclusions and conclusions. Medicine, as the outstanding domestic clinician A.F. Bilibin accurately put it, “is more than a profession; she's a way of life." This should be remembered by everyone and always, and especially by young people who are starting their journey. The author of these lines had to be convinced of this when, completing the stage of practical studies in medicine, a thesis was defended for the degree of Candidate of Medical Sciences (1971), and then a number of monographic studies on clinical biochemistry were published.
In the same years, the methodology of system-structural analysis was gaining strength, and in the next series of articles on the pages of this journal (1974), a system analysis of medical knowledge and health care was given. The main conclusion was the position on the value approach as a kind of core that unites medical knowledge and healthcare. The theory of values and the idea of a person and his health as the highest value have always been extremely relevant. The already mentioned A.F. Bilibin called on physicians to “eat philosophy, drink philosophy and breathe philosophy”, in order,in the words of K. Marx, to avoid "professional cretinism." Even then it became clear how important such areas as sanology and valeology are for a physician. This issue has acquired another important facet. In the 70s, the question of assessing the quality of scientific work in medicine and, more broadly speaking, the problem of the correlation of moral and material incentives for the work of a doctor, his role and place in society became acute. It did not have unambiguous solutions either under the conditions of a planned economy or in a market economy, as we have now seen. In the same years, an analysis was made of a number of historical aspects of the development of medical ideas in Russia and in the West in XIX - XX centuries and concluded about the cultural and humanistic dimension of medicine, about the essence of medical deontology (Bulletin of the USSR Academy of Medical Sciences, 1983, No. 4, No. 11 and etc.).
The result of this, the first stage, was the writing and defense in 1977 of a dissertation for the degree of candidate of philosophical sciences on the topic: "The system of medical knowledge as an integrity and element of culture." One of its conclusions was the provision on the specifics of the medical culture of a person and society as one of the precise integral criteria of social progress. An integral part of the concept of human medical culture is the concept of body culture, but not in the sense of the traditional term "physical culture", but in terms of the essential difference between the human body and the bodies of other living beings. This became even more relevant after the theoretical analysis of the principle of humanism as applied to experimental research in medicine (on the example of pathological physiology). Obviously, this moment is closely connected with the problem of the specifics of the human bodily organization and its function, because, as it turned out, a complete modeling of human pathology on animals is impossible. This series of works was completed with the publication of reflections on the essence of progress in medicine (Bulletin of the USSR Academy of Medical Sciences, 1981, No. 4). The concepts of “medicalization” of society and the power of medicine over a person, etc., were criticized. "Devil's doctrine" that "whatever can be done must be done". At that time, bioethics was developing in Western medicine as a doctrine of the moral status of life and all living things. This posed new problems and forced us to reassess existing ones.
The second stage in the development of the problem of human physicality is associated with the 80s, when it became obvious that a person’s lifestyle largely determines the integral characteristic of his health, and one of the life-sense tasks of a person is to solve the issue expressed in the poetic lines of O. Mandelstam:
“I was given a body - what should I do with it,
So single and so mine?
The traditional thought of East and West singled out two dimensions in man: social and biological, connected by a psychological bridge. The West clearly separated the body, soul and spirit of a person, for the East these facets did not exist, and for domestic thought a polar attitude towards these attributes of a person, an attempt to connect the “upper and lower” abyss, is extremely characteristic. It is also obvious that not only theoretical constructions awakened and pushed thought. In those years, dealing with the problems of social medicine, tracking the dynamics of health and disease indicators, it became obvious that the trends are extremely alarming, and we are faced with the need to develop new approaches. It is unlikely that anyone at that time seriously thought about the need to develop a strategy and tactics for the survival of both the person himself and domestic science.
Be that as it may, the theoretical analysis of those years led to the need to identify 3 aspects of human corporeality. The first is the one that is associated with the body itself, its external and internal parameters, and is designated as "human biology". This is a fusion of natural and social qualities of a person, which a person already has innately, even at the level of the embryo and fetus. The main thing for philosophical analysis is to try to resolve the paradox: a person is at the same time the most unsuitable creature for life from the point of view of biology, and on the other hand, he conquered nature, became, as ethologists say, a “super predator”. Recent advances in the decoding of the human genome and genetic engineering show that we have come close to the possibility of constructing a human corporality, which is fraught with considerable threats and dangers. In this sense, man, as Hegel said, withstood the enormous tension of the contradiction of his animal, natural organization of the "beast" and the angelic aspiration to the heights of spiritual life.
In the history of philosophical thought, one can see both the emphasis on the primacy of the bodily existence of a person, and the complete neglect of the body in the name of spirituality. To study this contradiction, attempts were made to philosophical and ethical analysis of the human body in extreme conditions and, in particular, in the practice of resuscitation and medical experiment. Already in those years, anesthesiologists and resuscitators often encountered a situation of death of the cerebral cortex while maintaining vegetative functions, which sharply raised the old question - about the verge of life and death. No less debatable was the problem of the boundaries of the experiment in medicine, where, in addition to legal aspects, a complex set of philosophical and ethical problems is revealed. It is unlikely that anyone in those years seriously considered the problem of human cloning, as well as other risky experiments on human corporality. Only now life makes us turn again to the developments of those years in order to evaluate new phenomena in modern medicine. Among them is the controversial problem of the morphological substratum of "evil" in human physicality, the search for brain structures responsible for the aggressive behavior of a person and, in particular, explaining to some extent the phenomenon of serial murders. In speeches at international conferences on this issue, an attempt was made to find methodological approaches to solving this riddle.
The second aspect of human corporeality "goes" beyond the human body and is realized in interhuman connections and relationships. It is well known, for example, that the bodily contact of a mother and father with a child is irreplaceable by anything and no one and is one of the most essential factors in the formation of a person's personality. Moreover, the spiritual principle in a person grows only on the basis of the assimilation of certain traditions of bodily culture. It is also obvious that without "living examples" of parents and close people, it is extremely difficult to develop moral criteria for behavior. Confirmation of this thought was obtained from another source. Studying the history of medicine for a number of years, I managed to find in the library of our university the rarest copy (there are 3 of them all over the world) of the book of the outstanding Russian humanist doctor F.P. At one time it was received by the Warsaw University Library as a gift from the Rumyantsev Museum. The remaining copies burned down during the fire of Moscow during its capture by Napoleon. Translated by an employee of our university T.L. Chernositova and published, this work once again showed how inseparable the physical and spiritual principles in a person aremay contradict each other. The famous motto of F.P. Haaz “Hurry to do good” has become even more understandable, because, according to him from this book, the true value and crown of every human quality is “... the willingness to turn all your knowledge and means to alleviate the plight of those who suffer, great desire and readiness to sacrifice oneself for this purpose.
The third change in human corporeality is connected with the realization of the unity of the human race and its bodily organization. This is the deepest essence of the concept of medical humanism, when medical care is provided regardless of clan and tribe, gender and age, wealth and poverty, attitude to religion and power. It is in this universal capacity that mankind seeks contact with possible extraterrestrial civilizations, tries to solve global problems, and prepares for the challenges of the foreseeable future. In this dimension, human corporality acquires the historical character of the existence of the human race on our planet as a particle of the Cosmos. A number of philosophical and journalistic materials on these topics were published on the pages of the journals Kommunist and Novoye Vremya.
In the early 1990s, bioethics began to actively develop in our country, which, first of all, was associated with the emergence of new technologies for childbearing, the success of genetic engineering, the problems of euthanasia and transplantology, etc. In my report on XIX At the World Philosophical Congress in 1996, some preliminary results of the study of the problem of human corporeality at the previous stage were summed up and ways for further research were outlined. During the 90s, a series of publications appeared in the genre of popular science presentation of the modifications of human corporality in the aspect of sexual dimorphism. Eternal as the world, the problem of masculine and feminine principles in the bodily and spiritual life of a person has been investigated from different angles. Such phenomena of human life as love, marriage, divorce, childhood, "elegant age" were analyzed. Of course, we were not talking about the development of "recipes" for human behavior in these situations, which is impossible in principle. The conclusions and "good-natured instructions", as one of the subheadings stated, were directed to one thing - how to make a person's behavior as humane as possible in situations of personal intimate communication. Later, on the basis of these publications, an elective course "Philosophy of Love: West, East, Russia" was created and implemented in the educational process of our university.
All three dimensions of human corporeality: intra-individual, interpersonal and generic, human - are most clearly embodied in love and its manifestations throughout a person's life. The greatest thinkers of all times and peoples were convinced that only with the help of this great feeling the world could be saved. At the same time our world began XXI century is full of alienation and hatred, and a person's life is often worthless.
It is this aspect, i.e., the cost characteristics of human physicality, that became the subject of research efforts in the 1990s. The central contradiction is obvious - the life of each person is unique, inimitable and priceless, and at the same time, from time immemorial, a person has been sold and bought both as a whole and in parts and functions. Value and price are close in sound and root, but completely opposite in content. A person, in principle, cannot be reduced to the characteristics of a thing and a product, however, any therapeutic or prophylactic effect has its own economic and, to a certain extent, market parameters. Contemporary reality provides us with a huge volume of material for comprehending this contradiction. Theoretically, there is a gap between the availability of the most highly qualified medical care for all and the economic and social capabilities of society and the state to provide it. From a philosophical and ethical standpoint, this problem appears as follows: what place does health and other attributes of human physicality occupy in the hierarchy of values of human life? When analyzing this issue, it turned out that each culture has its own specific “matrix” of attitudes towards the body and its functions. Cultures and civilizations can be respectively ranked according to the degree of representation in the corresponding philosophical systems of the problems of human corporality.
In the religious and philosophical thought of Russia, the comprehension of the essence of human corporality went in line with the trends towards a holistic cognition of the object and intuitive comprehension of the truth. In the teachings of Vl. Solovyov about God-manhood, the beginning of the restoration of man is seen in his spiritual and bodily unity, including true androgyny, that is, a true union of male and female principles. Love has corporality as its object, but, according to Vl. Solovyov, does not grow from the earth and does not fall from the sky, but is obtained by a spiritual and physical feat. S. Bulgakov understood the body as cosmicThe “I” of a person, which connects him with the Universe and is a “laboratory” for the spirit. He considered the “male” and “female” principles to be universal “Sophianic” principles, which underlie such phenomena as creativity and power. It must be emphasized that in Russian sophiology, the main thing for understanding the essence of the phenomena of the world is their aesthetic perception as spiritually beautiful things. This moment is especially clearly expressed by P. Florensky in the idea of a "body in a body", that is, of the heart as the center of the body, the center of a person's spiritual life.
An intense interest in understanding the essence of human corporeality is characteristic of many thinkers in Russia. A feature of this knowledge is the interest in the problem of sex and the phenomenon of chastity. N. Berdyaev emphasized that - gender is "a cosmic force and can only be comprehended in a cosmic aspect." While maintaining chastity and virginity, a person does not lose the integrity of his personality, while debauchery is a crushing of a person. Initiation to the cosmic soul of the world and the Logos means for a person to go beyond the limits of the sinfulness of the body. These ideas were developed in the concept of V. Rozanov about love for human flesh, about its holiness.
The most profound doctrine of human corporality was developed by N. Lossky. He introduced the concept of an individual and a collective body, and death "is the disintegration of only the collective body." It arises in the course of activity and communication of people among themselves. The problems of the bodily resurrection of a person are solved in the concept of the cosmic body, which binds all the resurrected into a single whole, which echoes the teaching of N. Fedorov about the resurrection of all dead fathers as the main task of all mankind.
In general, the perception of human corporality in Russian religious philosophical thought is characterized by the awareness of its unity with the body of the World and the Spirit. The human body is not seen as an obstacle to his spirituality, and his center - the heart - is the spiritual center of man. This brings the views of Russian thinkers closer to the concepts of ancient Chinese philosophers. The perception of a person through the soul and "heart" as the embodiment of his corporality is an essential feature of the Russian mentality. In addition, the symbol of Russia is, as you know, "Sophia", wisdom, and its patroness is the Mother of God. This female "hypostasis" of Russian culture was formed as a paradigm of a special type of thinking, in the center of which is the idea of suffering for the sins of the whole world. The historical path of Russia gives grounds for such an understanding of the peculiarities of Russian Culture. The concept of "cathedralism" means not only the spiritual unity of the people around the main idea, but also the emergence of a single "body" of the people. All the great humanists and cultural figures of Russia were distinguished by a deep interest in human flesh, especially during periods of its suffering. The already mentioned motto of the humanist doctor F. Gaaz “Hurry to do good” refers, first of all, to the suffering of prisoners sent to Siberian penal servitude and shackled. One of the real, practical cases was that Haas achieved the introduction of leather pads under the shackles, which alleviated the suffering of the prisoners. These shackles are imprinted on the fence of the monument to F. Haaz at the German cemetery in Moscow.
Following the well-known formula: “from living contemplation to abstract thinking, and from it to practice,” sooner or later I had to turn to, probably, the most difficult thing in the work of a researcher. Of course, we are talking about the introduction of scientific developments into the educational process, about giving knowledge a didactic form. I believe that colleagues who write textbooks and manuals are well aware of how difficult it is to write simply about complex things, how difficult it is to fit scientific content into one capacious and understandable phrase. Once I was struck by the idea of the already mentioned Alexei Fedorovich Losev, who said that if the main content of any philosophical concept cannot be said in one phrase, then something is wrong in the concept itself. As an example, he cited the following thesis: all the main content of ancient philosophy (this is 10 centuries of development!) Can be reduced to the following maxim: water freezes and boils, but the idea of water does not freeze and does not boil. This has become a kind of guiding light in the process of writing educational literature, as well as in the very direct forms of the pedagogical process.
Turning to the characterization of this side of the development of a scientific idea, I would like to emphasize the deep essential unity of the didactic embodiment of different spheres of knowledge. For 30 years of teaching, I have had the opportunity to teach such disciplines as organic chemistry, biochemistry, social hygiene and healthcare organization, the history of medicine, philosophy, cultural studies, history, psychology, pedagogy, religious studies, bioethics. All these are the building blocks in the foundation of a doctor's education, which must be "stacked" in a certain order and fastened in such a way that the personal and professional qualities of a doctor correspond to the challenges. XXI century. For this purpose, a scheme of models for training a doctor in 4 blocks of disciplines was developed: humanitarian, fundamental, clinical and preventive - with the allocation of 3 types of orientation: past ( XIX - mid XX century), present (end XX century) and the future ( XXI century). There is a general trend in them - a doctor must know, be able and able to prevent and treat diseases in a timely manner, including newly emerging ones, and be a health coach and an apologist for a healthy lifestyle.
These ideas are presented on the pages of textbooks and textbooks on philosophy, written in collaboration with my colleagues. One of them is Philosophy. Textbook for universities. Rostov-on-Don: "Phoenix", 2000, recommended by the Ministry of Education of the Russian Federation. In 1999, a textbook by Yu.M. Khrustalev (edited by Professor L.V. Zharov) - "Introduction to Philosophy", recommended by the Ministry of Health of the Russian Federation for teaching in medical universities of the country, was published.
The possibility of acquaintance in the last decade with the works of philosophical schools and trends of Western thought shows that the problem of human corporeality is in the center of attention. Eminent thinkers have written about it XX century, like Claude Merleau-Ponty and Jean Paul Sartre, Edmund Husserl and Martin Heidegger, Paul Valery and Michel Foucault, Gilles Deleuze and Juan Borges, J.L. Nancy and M. Moss. The outstanding writers of the century paid tribute to her - Hermann Hesse and Max Frisch, Kurt Vonnegut and Miguel de Unamuno, Kobo Abe and Thomas Mann.
After the publication of my first monograph in Russian philosophical literature "Human corporality: philosophical analysis". Rostov n / a: Ed. Russian State University, 1988, a large number of works have been published, more than 10 doctoral and master's theses on this issue have been defended. My priority is fixed on the pages of an academic publication: “Philosophers of Russia XIX -XX centuries. Biographies, ideas, works. M., 1999, pp. 277-278. In recent years, an increasing number of young researchers, including physicians by education, are turning to this problem. Formed, domestic schools and directions in the study of this issue. These are the works of V. Podoroga, I. M. Bykhovskaya, M. S. Kagan, I. S. Kon, P. D. Tishchenko, V. L. Krutkin, V. B. Ustyantsev, D. V. Mikhel, L. P. Kiyashchenko and their students and followers.
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DOCTOR TRAINING MODELS |
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BLOCKS |
PAST |
THE PRESENT |
FUTURE |
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1. Humanities |
Rigid orientation to one spiritual, moral and ideological system. Consideration of other systems as objects of criticism. Emphasis on the laws of development of society, and not on the personality of a person. |
The desire to cover all the diversity of worldview systems of our time and to identify points of contact. Primary attention to the formation of a person's personality in the conditions of crisis development and the growing severity of global problems. Development of ideas of bioethics. |
Understanding the need for interaction and cooperation of different civilizations and spiritual systems for the sake of survival and further development of mankind. Orientation to dialogue communication and the idea of non-violence in solving all problems. Identification of potential human reserves. |
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2. Fundamental disciplines |
Orientation to the classical model of the development of science with clear boundaries between disciplines. Striving for the largest possible coverage of the material. |
Transferring the center of gravity to the applied meaning of studying fundamental disciplines, to the "human factor" in the development of the natural sciences. Formation of a unified scientific paradigm of doctor's thinking. |
Emphasis on the formation of the concept of the unity of natural science and human sciences, including medicine. Development of ideas of synergetics in relation to all complex systems. Symbiosis of man and computer. |
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Clinical disciplines |
Orientation to the clinic of manifestations of diseases in the classical version as a criterion of truth. Weak development of interdisciplinary connections between clinical disciplines. Lack of unified systems for the treatment and diagnosis of diseases. |
Formation of ideas about the "diseases of civilization" and the way of life of a person with the primacy of the syndromic approach and unified treatment regimens. Combination of narrow specialization with broad clinical thinking. Emphasis on interdisciplinary connections and the transition to a three-stage doctor certification scheme. |
Accounting for a new type of human pathology in connection with the threat of a global crisis. Implementation of fundamentally new methods of diagnostics and treatment, including genetic engineering, endosurgery, symbiosis of human organs with artificial stimulators. Transition to a team form of treatment while maintaining individual responsibility. |
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Preventive disciplines |
Emphasis on prevention with the help of specific means and preparations in combination with non-specific methods of recovery. Combination of methods and approaches of personal and public hygiene. |
Changing ideas about the essence of prevention and its role in maintaining the level of health. Development of valeology as a complex science of human health. Emphasis on economic indicators of the level of health of society and a person and the development of the ideas of insurance medicine in combination with the state. |
Transition to the system of global and regional disease prevention and formation of a new level of human health XXI century. Emphasis on a high level of individual responsibility of a person for their own health and the health of others. Implementation of the ideas of valeology in full. |
Thus, it can be stated that the idea of human corporality acquires new facets and attracts the attention of an increasing number of researchers. It is obvious that its content is most consistent with the challenges facing humanity in XXI century. Looking back at 20 years of experience in its development and the previous decade of its maturation, the stages of which are reflected in the scheme, we can try to predict the most promising areas for further research. Firstly, this is a continuation of research on the problem of sexual dimorphism of the human body in the ethno-cultural aspect. Particularly relevant are the philosophical and ethical aspects of new and non-traditional technologies of sexual behavior and human reproduction. Secondly, it is a continuation of the study of the cost and value aspects of human corporeality in connection with the problems of globalization of the economic and socio-cultural parameters of the life of a modern person. Thirdly, this is a further study of the phenomenology of the human body, the representation of this process in different structures of human consciousness.
Our compatriot, Nobel Prize winner in literature Joseph Brodsky once said aphoristically that ideas live in people. People leave, but ideas continue to live their lives, and the more fruitful they are, the more likely it is that younger contemporaries will no longer remember in whom they originally “dwelled”. Not only the generation of ideas is important, but also their translation and further development. Not a single person is able to create culture, science or a separate idea on his own. Therefore, first of all, I must say the words of the greatest gratitude to my philosophical teachers - a full member of the Academy of Humanities, Honored Scientist of the Russian Federation, Professor Davidovich Vsevolod Evgenievich and Corresponding Member of the Russian Academy of Sciences, Professor Yury Andreevich Zhdanov. Fate gave me the joy of cooperation and co-authorship with medical scientists of our university. These are professors V.N. Chernyshov, E.P. Moskalenko, V.N. Chernov, O.E. Chernetsky, A.D. Belyaevsky, V.P. . I want to pay tribute to the memory of professors Yu.D. Ryzhkov and B.A. Saakov, who supported me in the development of this direction. My sincere gratitude to the staff of the Department of History and Philosophy and especially to the senior lecturer V.A. Merklin, as well as to all colleagues who took part in the development and discussion of the idea.
Special thanks to the Chairman of our Council, Rector of the University Professor Viktor Nikolaevich Chernyshov for the opportunity to present my concept before the high forum of scientists and teachers.
Thank you all for your attention!
In any culture, human corporality forms an important value sphere. Bodily characteristics are not only the property of anthropological research and measurements (body shape, height, physical signs). Of course, on these grounds we can distinguish between racial and ethnic determinants of individuality. However, in many ways, the human body and the entire bodily culture, that is, the behavior and relationships associated with the somatic (bodily) characteristics of a person, form socio-cultural factors. The "cultural body" is, as it were, built on top of the anthropological and social body, correcting the mechanisms of life support. The image of the "body self" correlates with cultural orientations, ideas of dignity, strength, beauty, physical dexterity, social and cultural relevance or originality.
However, ideas about normative or ideal corporality differ strikingly from one another in different cultures. Even with a superficial acquaintance with the history of culture, one can see the physicality of ancient characters full of life and energy. In ancient Greece, it was the human body that was the bearer of ideal beauty, physical strength and dexterity, although any external threat could deform this body. But this canon was replaced, and the crucified body of the suffering God became the central symbol of European culture. In the Renaissance, the ideal bodies of gods, goddesses, heroes, embodying various bodily virtues, are again replicated. And again, the Reformation sharply separated the highly valuable spiritual being and the sinful bodily principle in man, subject to criticism, contempt or regret. Man was divided into incorporeal spirituality, linked to the eternal salvation of the soul, and non-spiritual corporeality, which distinguishes man by its frailty. In the era of European absolutism, a person was considered beautiful, destined for idleness, although he was busy with gallant games.
In the bourgeois era, a tendency is being established to combine physical virtues, intelligence and spiritual beauty. Again, in art, a man and a woman in full bloom are valued above all else. The rehabilitation of the human body in the European culture of the 20th century gave rise to various directions and schools of cultivation of the somatic principle in man. The most common form has become a sport that absorbs the attention, time and money of a huge number of people. However, it should be borne in mind that a distinctive characteristic of all sports is the division into direct participants and spectators - fans. And if the former are really included in the practice of bodily culture, then the latter join it only indirectly and far from always for the actual sporting purposes.
In the modern world, a single world sports culture has prevailed, based on international rivalry, Olympic and other competitions, in which athletes from various countries participate. Nevertheless, outside this unity, the traditional cultivation of some national sports schools (martial arts, horse riding among the peoples of nomadic cultures) remains.
The concept of "corporality" naturally correlates with the theme of eros and sex. In different cultures, this or that distance is drawn between these spheres. Sexual relations are largely influenced by social factors, the most important of which is the ever-existing division of labor between the sexes in family responsibilities and professional activities. Differences in the nature of socialization, starting from early childhood and throughout life, and the cultural distance between the sexes are a characteristic feature of all cultures. In almost all cultures of the pre-industrial period and up to a mature industrial society, a woman was assigned a subordinate position, limited both in legal terms and cultural norms and values. The mechanism for maintaining such relations included a diverse set of influences - education, moral norms and legal principles. But, of course, an important factor was the aestheticization of the corresponding signs of behavior, spiritual qualities that correlated with the ideal or model of a man or woman. The situation changes in the 20th century with the development of mass culture and the weakening of all social barriers.
Love as one of the most powerful factors in human relations was a constant subject of regulation through a system of moral norms, law and religion. To streamline love, to introduce it into social frameworks, to prevent the affective side of love from violating the principles of normativity - such was the important task of any socio-cultural system. But at the same time, every society not only allowed, but also cultivated love relationships in certain spheres and forms, giving them an appropriate axiological form. Ideal platonic love for the Madonna or for the Beautiful Lady, not only devoid of corporeality, but also not expecting a response; romantic love in unusual conditions and for an unusual object; gallant adventures of aristocratic loafers; harem routines of Asian rulers; the love affairs of adventurers, sentimental petty-bourgeois love; a love breakdown in a realistically depicted life - all these options provided endless plots for fiction and found a place for themselves in life, giving it great variety.
Today, much is changing in the culture itself, in our attitude to gender issues. Sex as a cultural phenomenon requires dispassionate consideration. If some researchers interpret the cultivation of sex and the eroticization of modern life as evil, as evidence of the decline of Western culture, then others, on the contrary, see in these processes symbols of a new morality, free from taboos, from inhibition.
We must not forget that the sex and body of a person, along with morality, family, personality, are universals that determined the development of the human spirit and culture. As universals, they cannot be substantially transformed or, moreover, eliminated. Today, however, there is a dangerous tendency to experiment with these universals (genetic engineering, cloning, experiments in sex and sex, experiments with the psyche). The destruction of universals can lead (as one of the possible scenarios), for example, to the appearance of monster people or even the death of our spirituality and civilization. Probably, what is needed today is not calls for freedom in the field of sex and sexual needs, but a serious policy in the field of sexual, or rather, love culture. It is culture! And Russia has its own serious tradition. It is enough to recall our literature and poetry (from Pushkin to Pasternak), the works of our philosophers from the beginning of the 20th century, and modern ones, who deeply and comprehensively discussed the theme of love. The demand of the day is a serious attitude to the culture of love, taking into account our wonderful traditions and, at the same time, new realities.
| Tasks. Questions. | Answers. |
| 1. Expand the essence of the concept of socialization. 2. What are the means and mechanism of socialization? 3. What is the meaning of status symbols in the process of socialization? 4. Name the sign carriers of social status. 5. What is the difference between the status symbols of traditional and liberal democratic society? 6. Expand the content of the concept of inculturation. 7. What is the relationship between the processes of socialization and inculturation? What is their unity and difference? 8. How is a person adapted to a foreign social environment? 9. What are the prerequisites for the formation of a personal beginning in an individual? 10. Describe the ideals of the individual in different cultural traditions. 11. What is the difference between the concepts of "body" and "corporality"? 12. What is the value of physicality in different types of cultures? 13. What is the attitude towards the body and sex as cultural universals in modern Western European culture? |
The call of ancient philosophers to know oneself is no less relevant today than in ancient times. A person needs to know the capabilities of his body in order to resist diseases and make life the most active, full.
An essential feature of a person's physical capabilities is the presence of huge reserves that can be developed and used if necessary. Even in animals that are closest in their biological nature to humans (for example, in mammals.), The body's reserves are much smaller. The machine, like any mechanical device, is completely devoid of such. Depending on the mode of operation, it can be "used" to a greater or lesser part of its capabilities, however, their value remains unchanged and is only wasted in the process of wear of parts.
Man, on the contrary, develops in the process of activity. The ability to improve and develop, to which we are so accustomed that we usually do not notice it, is an amazing property of a person. This allows us, at our own will, as if by the power of magic, to transform our body, increasing its physical capabilities many times over.
That is why it is so necessary to study the reserve capabilities of the body - after all, they are, in essence, the most valuable thing that determines the level of our health, ability to work and, ultimately, the usefulness of human life.
The first part of the paper presents the theoretical aspects of the problem. The limits of the capabilities of the human body are revealed with the help of actual historical examples, unique cases recorded in various sources.
In the second part of the work, the author conducts a study of the physical capabilities of his own body. In addition, the author has done work to improve these capabilities, various methods have been carried out: a set of exercises for flexibility, a relaxing technique.
Part I. The limits of the human organism.
1. Temperature limits of human life.
Since our life is provided by strictly regulated temperature conditions for biochemical reactions, it is clear that a deviation in any direction from the comfort temperature should have an equally adverse effect on the body. Human temperature - 36.6 ° C (or, more precisely, for the depth of the so-called core - 37 ° C) is much closer to the freezing point than to the boiling point of water. It would seem that for our body, which consists of 70% of water, cooling the body is much more dangerous than overheating it. However, this is not so, and the cooling of the body - of course, within certain limits - is much easier to tolerate than heating.
Healthy people can withstand an increase in body temperature up to 42°C. Increasing it to 43 ° C, according to doctors, based on hundreds of thousands of observations, is already incompatible with life. However, there were exceptions: cases of recovery of people whose body temperature rose to 43.9 ° C and even higher are described. So on July 10, 1980, the Grady Memorial clinic in Atlanta (USA) received a 52-year-old black Willie Jones, who suffered from heat stroke, that day the air warmed up to 32.2 ° C, and the humidity reached 44%.
Jones' skin temperature reached 46.5°C. He was discharged 24 days later in a satisfactory condition.
Foreign scientists conducted special experiments to determine the highest temperature that the human body can withstand in dry air. An ordinary person can withstand a temperature of 71 ° C for 1 hour. 82°C - 49 min. , 93°С - 33 min, 104°С - only 26 min.
The super marathon that took place in Death Valley, the California desert, is also striking, considered the driest and hottest (50 ° C in the shade and about 100 ° C in the sun) desert in the world. 28-year-old French runner Eric Lauro, who has long dreamed of such a test, started 250 km west of Las Vegas and ran 225 km in Death Valley in five days. For 7-8 hours, he overcame about 50 km daily. For five days of running through the hot desert of Loiro, weighing 65 kg with a height of 1 m 76 cm, lost 6 kg. By the end of the run, his pulse increased so much that it was difficult to count it, and his body temperature reached 39.5 ° C.
As for low temperatures, many records have also been set here.
In 1987, the media reported an incredible case of the resuscitation of a man who had been frozen for many hours. Returning home in the evening, 23-year-old resident of the West German town of Radstadt Helmut Reikert got lost, a snowdrift fell and froze. Only 19 hours later he was found by his brothers who were looking for him. As the doctors suggested, having fallen into the snow, the victim became cold so quickly that, despite the acute lack of oxygen, the brain did not receive irreversible damage. Helmut was taken to the intensive cardiac surgery clinic. Where for several hours the blood of the victim was heated with a special device. A blood thinner was also used. And only when the body temperature rose to 27 ° C, the doctor, using electric shock, "launched" the victim's heart. A few days later, he was disconnected from the heart-lung machine, and then discharged from the hospital.
And here is another striking case registered in our country. On a frosty March morning in 1960, a frozen man was delivered to one of the hospitals in the Aktobe region, found by chance by workers at a construction site on the outskirts of the village. Here are the lines from the protocol: "A numb body in icy clothes, without a headdress and shoes. The limbs are bent at the joints and it is not possible to straighten them. When tapping on the body, there is a hollow sound, as from blows to a tree. The temperature of the body surface is below 0 ° C. The eyes are wide open, the eyelids are covered with an icy edge, the pupils are dilated, cloudy, there is an ice crust on the sclera and iris. Signs of life - heartbeat and respiration - do not determine. Diagnosis: general freezing, clinical death. "
Naturally, on the basis of a thorough medical examination, the doctor P.S. Abrahamyan, who examined the deceased, had to send the corpse to the morgue. However, contrary to the obvious facts, he, not wanting to accept death, placed him in a hot bath. When the body was freed from the ice cover, the victim was brought back to life with the help of a complex of resuscitation measures. An hour and a half later, along with weak breathing, a barely perceptible pulse appeared. By the evening of the same day, the man regained consciousness. After questioning him, we managed to find out that he lay in the snow for 3-4 hours. He not only remained alive, but also retained his ability to work.
Striking are the cases of people spending many hours in icy water. So, during the Great Patriotic War, Soviet sergeant Pyotr Golubev swam 20 km in icy water in 9 hours and successfully completed a combat mission.
In 1985, an English fisherman demonstrated an amazing ability to survive in icy water. All his comrades died of hypothermia after 10 minutes. after the shipwreck. He swam in the icy water for more than 5 hours, and, having reached the ground, he walked barefoot along the frozen lifeless shore for about 3 hours.
In order to increase the body's resistance to adverse environmental conditions, hardening is used.
During hardening, the temperature difference between the environment and the core of the body brings down a powerful stream of exciting influences on the sensitive apparatuses of the skin, which, like in a thermocouple, energize the body, stimulating its vital activity.
Today it is already known for sure that hardening is a necessary component of a healthy lifestyle, an important component of high performance and active longevity.
Particularly interesting in terms of health is the hardening system developed by P.K. Ivanov, which Porfiry Korneev experienced for decades. All year round, in any weather, he walked in the same shorts, barefoot, swam in the hole, for a long time he could be without food and water, while maintaining cheerfulness, optimism and efficiency. He has thousands of followers who have learned not to feel the cold even in the most severe frost.
2. Life without breath, food and water.
You can go for a long time - weeks and months - without food, you can not drink water, but life without breathing stops in a matter of seconds. And the whole life of each of us is measured by the period between the first and last breath.
It turns out that under the influence of systematic physical training, a person acquires the ability to withstand a lack of oxygen - hypoxia. Resistance to it is becoming an important component of a record achievement in modern sports. When performing extreme physical stresses, the possibilities of the respiratory and circulatory organs are not enough to provide the working muscles with a sufficient amount of oxygen. Under these conditions, the winner is the athlete who can, due to strong-willed efforts, continue intense muscular work, doing the seemingly impossible. That is why highly trained athletes develop the ability to hold their breath much more than untrained people. The duration of such breath holdings in athletes reaches 4-5 minutes.
If, however, special effects are used that increase the "reserve" of oxygen in the body or reduce its consumption during the subsequent breath holding, then the time during which it is possible to do without lung ventilation increases to 12-15 minutes. In order to stock up on oxygen for the future, athletes breathe an oxygen-enriched gas mixture (or pure O2), and a decrease in oxygen consumption is achieved through psychological adjustment: self-hypnosis, which contribute to a decrease in the level of vital activity of the body. The results achieved seem incredible, the world record for the duration of diving was set in 1960. in California by Robert Forster, who was under water for 13 minutes. 42.5 s. Before diving, he spent 30 minutes. breathed oxygen, trying to absorb it in reserve as much as possible.
Curious are the observations of the American physiologist E. Schneider, who in 1930 registered even longer breath holdings in two pilots - 14 minutes. 2s. and 15 min. 13 p.
And here is another event that took place in 1987. Two small children survived after spending 15 minutes. in a car that ended up at the bottom of a Norwegian fjord. The misfortune happened when the car driven by the mother skidded down an icy road and rolled down into Tandsfjord, located on the west coast of Norway. The woman managed to jump out of the car, a four-month-old girl and a two-month-old boy were inside the car at a depth of 10 meters. The first car that was stopped by the mother belonged to one of the employees of the local commune, with the help of a radiotelephone, they immediately managed to get the fire brigade to their feet. And then the circumstances developed in an incredibly happy way. The duty officer who received the alarm knew that the diving club had its base just near the site of the tragedy. The kids were lucky, because at that time there were three divers in the club, fully equipped for rescue work. They immediately got involved in saving the children. After a fifteen-minute stay under water, the children went into cardiac arrest. However, they were saved.
How long can a person live without food? We are familiar with the pangs of hunger, if not from personal experience, then from stories about polar explorers, about lost geologists, about shipwrecked sailors.
During the Great Patriotic War, in July 1942, four Soviet sailors found themselves in a boat far from the coast in the Black Sea without water and food supplies. On the third day of their voyage, they began to taste the sea water. In the Black Sea, the water is 2 times less salty than in the World Ocean. However, the sailors were able to get used to its use only on the fifth day. Everyone now drank up to two flasks of it a day. So they, it would seem, got out of the situation with water. But the problem of food supply could not be solved. One of them died of starvation on the 19th day, the second - on the 24th, the third - on the 30th day. The last of these four - the captain of the medical service P. I. Yeresko - on the 36th day of fasting in a state of obscured consciousness was picked up by a Soviet military vessel. For 36 days of sea wandering without eating, he lost 22 kg in weight, which was 32% of his original weight.
In 1986, the Japanese Y. Suzuki climbed Mount Fuji (3776 m). At an altitude of 1900 m, the 49-year-old climber got into a strong snow storm, but managed to hide in some kind of hut. There he had to spend 38 days, Suzuki fed mainly on snow. The rescue workers who discovered him found Suzuki in a satisfactory physical condition.
When fasting, water intake is of great importance. Water allows the body to better conserve its reserves.
An unusual case of voluntary fasting was registered in Odessa. An extremely emaciated woman was taken to a specialized department of one of the hospitals. It turned out that she had been starving for three months with the intent of suicide, having lost 60% of her weight during this time. The woman survived.
In 1973, seemingly fantastic periods of fasting for two women were described, registered in one of the medical institutions in the city of Glasgow. Both of them weighed more than 100 kg, and to normalize one had to fast for 236 days, and the other for 249 days.
How long can a person go without drinking? Studies conducted by the American physiologist E.F. Adolf showed that the maximum duration of a person’s stay without water largely depends on the ambient temperature and the mode of physical activity. So, for example, being at rest in the shade, at a temperature of 16-23 ° C, a person may not drink for 10 days. At an air temperature of 26°C, this period is reduced to 9 days, at 29°C - up to 7, at 33°C - up to 5, at 36°C - days. Finally, at an air temperature of 39 ° C at rest, a person can not drink for no more than 2 days.
Of course, with physical work, all these terms are reduced.
After the earthquake in Mexico City in 1985, a 9-year-old boy was found under the rubble of a building, who had not eaten or drunk anything for 13 days and, nevertheless, remained alive.
In February 1947, a 53-year-old man was found in Frunze. Having received a head injury, he was without food or water for 20 days in an abandoned unheated room. At the moment of discovery, he did not show breathing and did not feel a pulse. The only clear sign indicating the preservation of the life of the victim. There was a discoloration of the nail bed when pressed. And the next day he could talk.
3. Reserves of a person's physical capabilities.
Physical exercises and sports are the most powerful stimulants that ensure the development of the capabilities of the human body. They also make it possible to objectively study the most important side of the functional characteristics of our body - its motor resources.
According to Academician N. M. Amosov, the margin of safety of the "construction" of a person has a coefficient of about 10, i.e., human organs and systems can withstand stress and perform loads that are about 10 times greater than in ordinary life. Regular exercise allows you to turn on dormant reserves.
The main reserve capabilities of the human body are shown in Table 3.
When the famous bacteriologist Louis Pasteur suffered a cerebral hemorrhage as a result of long-term intense mental work, he did not stop his active scientific activity, he began to combine it with a strict regimen of regular physical exercises, which he had not previously engaged in. After a stroke, he lived for another 30 years and it was during these years that he made his most significant discoveries. At the autopsy, it turned out that after the hemorrhage and until his death, Louis Pasteur had a normally functioning cortex of only one hemisphere of the brain. Physical exercises helped the scientist to use the reserves of the preserved brain tissue with maximum efficiency.
Let us remember N. A. Morozov, a Narodnaya Volya member, who for 25 years, being a prisoner of the Shlisselburg fortress, suffered tuberculosis, scurvy, rheumatism in it and, nevertheless, lived for 93 years. He was treated without drugs, without vitamins - with a strong-willed attitude, fast long walking around the cell and dancing.
Very serious physical abilities are developed by special yoga exercises. So, for example, in the 60s. of the last century in Bombay, yogi Jad demonstrated to the Bulgarian scientist Professor Georgy Lozadov his ability to raise the body to a height by mental effort. In fact, there was nothing supernatural here and not, moreover, there was a mental effort. Judd simply learned to perform the unusually difficult exercise of making a kind of jump into the air by instantly contracting the spinal muscles with an almost simultaneous straightening of the body.
Many more examples could be cited demonstrating the extraordinary perfection that a person is able to achieve in controlling his body.
In the last century, Harry Houdini won wide fame. He developed exceptional flexibility, thanks to which he publicly demonstrated the release of handcuffs put on him in a few seconds. Moreover, he did this even when he was buried in handcuffs in the ground or drowned in an ice hole, even 3 minutes did not pass. how Houdini, buried alive or drowned, crawled out of the ground like a mole, or, like a seal, appeared from the icy water and bowed to the admiring public, waving the handcuffs he had taken from his wrists. This man, due to the exceptional mobility of his joints, could not be tied at all with any ropes and chains.
The American circus performer Willard demonstrated to the public an even more amazing phenomenon: in a few minutes he increased his height by about 20 cm. curves of the spine and it was due to this that he became for some time higher by a whole head.
Marathon runners show special endurance. Moreover, people of different ages are engaged in marathon running.
In literature, Philippides, the best runner of the ancient Greek army, is often remembered, who ran in 490 BC. e. the distance from Marathon to Athens (42 km 195 m), to report the victory of the Persians over the Greeks, and immediately died. According to other sources, before the battle, Philippides "ran" through a mountain pass to Sparta in order to enlist the help of the allies, and at the same time ran over 200 km in two days. Considering that after such a "jog" the messenger took part in the famous battle on the Marathon Plain, one can only be surprised at the endurance of this person. Indians - representatives of the Tarahumara tribe ("fast foot") are distinguished by special endurance. The literature describes a case when a nineteen-year-old Tarahumara carried a forty-five-kilogram parcel over a distance of 120 km in 70 hours. His tribesman, carrying an important letter, covered a distance of 600 km in five days.
But not only the Indians demonstrate a seemingly supernatural physical performance. In the 70s of the 19th century. Swiss doctor Felix-Schenk set up such an experiment on himself. He didn't sleep for three days in a row. In the daytime, he continuously walked and did gymnastics. For two nights he made 30-kilometer crossings on foot at an average speed of 4 km / h, and one night he lifted a stone weighing 46 kg over his head 200 times. As a result, despite normal nutrition, he lost 2 kg in weight.
And what reserves does the physical strength of the human body have? Multiple world wrestling champion Ivan Poddubny is an outstanding strongman. But, according to his own statement, his father, Maxim Poddubny, possessed even greater strength: he easily took two five-pound bags on his shoulders, lifted a whole haystack with pitchforks, indulging in, stopped any cart, grabbing it by the wheel, knocked it down by the horns of hefty bulls.
Poddubny's younger brother Mitrofan was also strong, who somehow pulled an ox weighing 18 pounds from a pit, and once in Tula amused the audience by holding a platform with an orchestra on his shoulders that played "Many Years."
Another Russian hero - the athlete Yakub Chekhovskaya in 1913 in Petrograd carried 6 soldiers in a circle on one arm. A platform was installed on his chest, along which three trucks with the public drove.
Our contemporary power juggler Valentin Dikul freely juggles 80-kilogram kettlebells and holds the Volga on his shoulders (the dynamometer shows a load of 1570 kg on the athlete's shoulders). The most amazing thing is that Dikul became a power juggler 7 years after a severe injury, which usually makes people disabled for life. In 1961, acting as an aerial acrobat, Dikul fell in a circus from a great height and received a compression fracture of the spine in the lumbar region. As a result, the lower body and legs were paralyzed. It took Dikul three and a half years of hard training on a special simulator, combined with self-massage, to take the first step on his previously paralyzed legs, and another year to fully restore movement.
4. Mental reserves of the human body.
Physiologists have established that a person can use only 70% of his muscular energy by willpower, and the remaining 30% is a reserve in case of emergency. Let's take an example.
Once a polar pilot, while fixing his skis on an airplane that had landed on an ice floe, felt a jolt in his shoulder. Thinking that his comrade was joking, the pilot waved it off: "Don't interfere with work." The push was repeated again, and then, turning around, the man was horrified: in front of him stood a huge polar bear. In an instant, the pilot found himself on the plane of the wing of his aircraft and began to call for help. The polar explorers who ran up killed the beast. "How did you get on the wing?" - asked the pilot. "Jumped," he replied. It was hard to believe. During the second jump, the pilot could not overcome even half of this distance. It turned out that in conditions of mortal danger, he took a height close to the world record.
An interesting example is described in X. Lindemann's book "Autogenous training": "During the repair of a heavy American limousine, a young man fell under it and was crushed to the ground. The victim's father, knowing how much the car weighs, ran after the jack. "A man's mother ran out of the house and lifted the body of a multi-ton car on one side with her hands so that her son could get out. Fear for her son opened the mother's access to an emergency reserve of strength."
Emotional arousal sharpens not only the physical, but also the spiritual and intellectual capabilities of a person.
There is a case with the French mathematician Evariste Galou. On the eve of his death, being seriously wounded in a duel, he made a brilliant mathematical discovery.
Positive emotions are a universal healer for many ailments.
The news spread around the world about the amazing self-healing of the famous American writer Norman Cavins from a severe handicap of collagenosis with ankylosing spondylitis (the process of destruction of the connective tissue of the spine). Doctors estimated his chance of a full recovery as 1:500. But Norman Cousins managed to seize this insignificant chance. He preferred laughter therapy to all medicines and ordered the funniest comedies for himself. After each such session, the pain receded at least a little.
And here is another example. Pablo Casals, a 90-year-old musician from Puerto Rico, suffered from a severe form of rheumatoid arthritis, in which he could neither straighten up nor move without assistance. His only cure was to play the piano works of his favorite composers - Bach and Brahms, after which there was no trace of stiffness and immobility in the joints for several hours. Casals died in 1973 at the age of 96, giving concerts until his very last days.
Every person spends a third of his life in a dream. How long can a person stay completely awake?
The "record" of insomnia among men belongs to the Mexican Randy Gardner - 264 hours. And among women - a resident of the South American city of Ciudaddel Cabo: she did not sleep five minutes to 282 hours!
Well, what are the "records" of a person in the field of maximum duration of sound sleep?
For more than 20 years, IP Pavlov observed the patient - the Altai peasant Kachalkin, who all this time was in a state of constant numbness and immobility, but heard everything that was happening around him. An interesting way, with the help of which IP Pavlov woke up his patient. At 3 o'clock in the morning, when there was silence in the city, he quietly approached Kachalkin's bed and said in a whisper: "Get up!" And Kachalkin got up, thus having overslept from the time of the coronation of Nicholas II to the Russian throne until the civil war.
Nadezhda Artemievna Lebedin from the village of Mogilev, Dnepropetrovsk region, spent almost 20 years in a lethargic dream. She fell asleep in 1954 at the age of 33 during the illness of subcortical encephalitis. In 1974, Nadezhda's mother died. "Say goodbye to your mother," they told her. The sick woman, shaken by the news, screamed and woke up.
In addition to sleep and wakefulness, a person can still be in a kind of intermediate state, in this state the human body has amazing capabilities.
The well-known orientalist Yu. N. Roerich observed the so-called "running yogis" in Tibet. In a special state, they run along narrow mountain paths over 200 km in one night. Moreover, if such a "running yoga" is stopped, brought out of a kind of "trance", then he will no longer be able to complete his marathon run over difficult rough terrain.
The secret of immersion in this state is the ability to relax all the muscles of the body as much as possible, to control muscle tone. To form a dream-like state in oneself, yoga uses a "dead pose" or shavasana.
Many scientists note that managing one's state of mind is a matter that is quite accessible to anyone who seriously aspires to this person.
It is interesting to note that K. E. Tsiolkovsky in his brochure "Nirvana" also recommended, like yogis, to plunge into a state of ecstatic disconnection from the outside world in order to acquire peace of mind.
This issue was studied in more detail by the author of autogene training, the German scientist of the beginning of the last century, I. Schultz. He developed the highest degree of autogenic training - the treatment of nirvana, or nirvanotherapy. Exercises of this stage are carried out against the background of maximum self-immersion, or self-hypnosis, in which there is a sharp narrowing of consciousness and there is no reaction to external stimuli.
As a result of self-immersion, one can learn to see dreams of a given content.
The ability for vivid visualization, for example, is based on the phenomenal memory of a reporter from one of the Moscow newspapers, whom Professor A. R. Luria had the opportunity to observe for almost 30 years. He memorized a table of 50 digits in 2.5-3 minutes. and remembered for several months! It is interesting that the numbers reminded him of such images: "7m - a man with a mustache" 8m - a very plump woman, and "87 a plump woman with a man who twists his mustache.
Some people who call miracle counters also resort to similar techniques. In seconds, some of them are able to calculate and determine, for example, what day of the week will be October 13, 23 448 723, etc.
The counter Urania Diamondi believes that their color helps her to own numbers: 0 - white, 1 - black, 2 - yellow, 3 - scarlet, brown, 5 - blue, 6 - dark yellow, 7 - ultramarine, 8 - gray-blue , 9 - dark brown. The process of calculation was presented as endless symphonies of color.
These are just some of the possibilities of the human psyche. Many of them are trainable. There are special exercises for this.
Part II. Practical study of the reserves of the human body
1. Determination of the physical condition of a person.
Objective. Determine the basic physical characteristics of a person and compare them with optimal values, thereby identifying problems and weaknesses that need further improvement.
Method of performance: the subject performs several exercises that allow to identify his physical condition at the moment. The results are entered into a table and compared with the controls.
The test is carried out two to three hours after eating. To measure the results, a stopwatch or a watch with a second hand is used.
Exercise 1: Endurance.
For this exercise, the steps of the stairs are used. One is placed on a raised platform, legs alternate at a pace of four "steps" in ten seconds. Keeping this pace, the exercise is done for three minutes. After a thirty-second pause, the pulse is measured, the result is entered into the table.
Exercise 2: Mobility.
A mark is made on a wall or other vertical surface at shoulder level. You need to stand with your back to her at a distance that allows you to tilt forward without interference. The legs are placed shoulder-width apart. From this position, you need to tilt and quickly straighten up, turning to the right and touching the mark simultaneously with both hands. Lean forward again and repeat to the left. Count how many times you can touch the mark on the wall in this way within 20 seconds.
Exercise 3: Flexibility.
This test requires a partner. You need to stand on a chair, put your feet together and, without bending your knees, lean forward as low as possible, stretching your arms. The partner must measure the distance from the fingertips to the edge of the chair (above or below its level). In this case, it is necessary to stay in the extreme position for a few seconds.
Exercise 4: Press.
Lie on your back and grab your hands on a fixed support (lower edge of the cabinet, central heating battery, etc.). Close your legs and, without bending your knees, raise them to a vertical position, then lower them to the floor. Record how many times within 20 seconds you can raise and lower your legs.
Exercise 5: Jumping.
Stand sideways to the wall, stretch your arm up and mark this point on the wall. Put your feet together, take the chalk in your hand and jump as high as possible. Make a second mark. Measure the distance between the marks and record the result.
See the test results in the evaluation table (Table 4) in the appendix.
Conclusions: the results of the experiment show that the level of development of physical qualities is mainly at the average level (closer to the lower limit). All of the above qualities need training. Particularly low indicators were recorded for flexibility, the result for this quality was not included even in the average indicators.
2. Development of flexibility.
The purpose of the work: through the use of a special set of exercises to develop the necessary quality.
Method of implementation: after a month of practicing a special set of exercises that develop flexibility, a control test is carried out (see experiment 1). As a result of comparing old and new indicators, a conclusion is made.
Flexibility training occurs using the following complex:
1. Standing, legs apart, arms down. 1-2 circular movements back with the right shoulder, 3 - 4 - the same with the left, 5 - raise the shoulders, pull the head in, 6 - lower the shoulders, 7 - raise again. All exercises are repeated 6-10 times.
2. Standing, hands in the castle in front of the chest. Circular movements with closed brushes to the left and right. 10 circles in each direction
3. Standing, in the left hand a small object (for example, a ball). Raise your left hand up, bending, lower it behind your head, bend your right hand behind your back from below. Transfer an item from the left hand to the right
4. Standing, legs apart, hands on the belt. 1-3 - alternate springy torso torso to the right leg, to the left, forward. When tilting, try to reach the floor with brushes. Don't bend your knees.
5. Standing, legs apart, arms lowered, 1-4 - leaning forward, circular movements of the body to the left, 5-6 to the right.
6. Standing facing the support, left leg on the support, hands on the belt. 1-3 - springy slopes to the left leg. Change leg. 4-5 - tilts to the right leg.
7. Standing sideways to the support, left leg on the support, hands on the belt. 1-3 - springy slopes to the left leg, 4-5 - downward slopes to reach the floor with brushes). Change leg. 6-8 - tilts to the right leg, 9-10 - tilts down.
Conclusions: After a month of daily exercises, a flexibility test was conducted. (see exercise 3, experiment 1).
Without training, this exercise was performed only 7 times, after a month of training, it was possible to complete it 12 times, i.e. show an average result.
Thus, through physical exercises, it was possible to expand the capabilities of the body, flexibility increased significantly.
3. Mastering the relaxation technique.
The purpose of the work: to learn how to relax the body, using a similar state, which is achieved through the development of yoga techniques ("dead posture", or shavasana) (Fig. 1).
Execution method: starting position: lie down on the mat, heels and toes together, hands pressed to the body.
1st stage. Close your eyes and relax the whole body while the head will bow to the left or right, the arms will freely lean back with palms up, the socks and heels of the legs will disperse. Complete relaxation should be mentally controlled, starting from the toes and down to the smallest muscles on the face. 2nd stage. Against the background of complete relaxation, without opening h, try to imagine a clear, blue, cloudless sky.
3rd stage. Imagine yourself as a bird soaring in this clear blue, cloudless sky.
Conclusions: I managed to master the relaxation technique according to the yoga system. The use of this technique makes it easy to restore strength, make up for the lack of physical and mental energy, feel rested, full of energy, more relaxed and mentally balanced. After completing this exercise, you cope with the educational material, memory improves, attention concentration improves.
Conclusion.
Studying the capabilities of the human body, one comes to the conclusion about its amazing strength, the perfection of adaptive mechanisms. It seems incredible that the extremely complex, consisting of hundreds of billions of specialized cells that every second need "material supply" with oxygen and nutrients, sensitively reacting to insignificant fluctuations in the chemistry of the environment, the human body exhibits such unique vitality.
Nowadays, more than ever, a person needs strength and perseverance in an effort to overcome the most insidious of all the dangers that threaten health and its very existence - the danger of a passive lifestyle, in which instead of natural stimulants - exercises and hardening means, various surrogates are used - direct destroyers of the body with inevitability leading man to degradation. It is no coincidence that in economically developed countries the main cause of death at present has become diseases associated with incorrect behavior leading to health problems.
Human capabilities are very wide and, most importantly, v can be expanded through appropriate training (hardening system, physical exercises, mastering breathing exercises, relaxation systems, etc.).
And even if the first steps on this path turn out to be difficult, 1 it is worth remembering the advice of Marcus Aurelius: "If something is difficult for you, then do not think that it is generally impossible for a person; but consider what is possible and characteristic of a person, consider it accessible to myself".
T.E. Tsvetus-Salkhova "BODY" AND "BODY" IN CULTURAL RESEARCH
What is "body" and what is "corporality"? Definition of the basic meanings of the concepts of "body". The division of the body into "internal" and "external". Definition of the concept of "corporality". Distinction between the concepts of "body" and "corporeality". Analysis of the development of philosophical ideas about human corporality. Consideration of corporality from different angles and from different approaches (epistemological, ontological, phenomenological, axiological, etc.) throughout the history of cultural studies.
Keywords: body; physicality; physical phenomenon.
The established classical tradition of separating culture and physicality, breeding the inner world of a person and his external declaration is outdated. Therefore, new "discoveries of the body" in various areas of empirical and theoretical knowledge pose the tasks of its philosophical and sociocultural understanding, bringing the theory of human corporality into an integral system. Researchers believe that at present, not only a differentiated analysis of the body as an object and the body as a subject is necessary, but also an integrative analysis of the totality of its various states, qualities and abilities, united in the concept of corporality. As a result, one of the main research problems is the question of the ability of modern science to reveal the essence of the phenomenon of human corporeality.
The category of corporality began to be introduced, on the one hand, under the influence of cultural studies and semiotics, where it was found that in different cultures the body is understood and felt differently, on the other hand, as a result of a new understanding of the concepts of "disease", "pain", "organism" and others (it turned out that these are not so much the natural states of the body as cultural and mental concepts appropriated, formed and experienced by a person). All these studies make it necessary to separate the concepts of body and corporality, linking with the latter the processes understood in the cultural-semiotic and psychotechnical pledge. Corporeality is a new formation, constituted by behavior, something without which this behavior could not take place, it is the realization of a certain cultural and semiotic scheme (concepts), and finally, this is corporality, i.e. body mod.
However, in our opinion, it is necessary to separate the concepts of "body" and "corporeality", since their difference takes place in cultural studies.
What is corporeality in contrast to the body? First of all, they are distinguished from each other, so to speak, by the measure of "vitality". By “body”, as a rule, they mean, first of all, a physical object that does not have subjectivity and is devoid of spirituality. Speaking of the body, we have in mind either a natural-scientific view (the body as a biological and physiological organism), or an aesthetic one, or, finally, a practical one (everyday understanding of the body). In psychology, it is not the body itself that is considered, but certain changes in the consciousness associated with the body, such as a violation of the schema, boundaries or sensations of the body.
The legitimacy of the division of these definitions is confirmed by the data of historical linguistics, derived from the experience of the linguistic traditions of the peoples of the world.
In particular, in the past eras in the Russian language, in addition to the now common word “body”, which today includes different content, there was another word “tel”, now out of use. First, in accordance with the data of V.M. De-vishvili and P.V. Zhogov, determined lifeless matter, and the second - a living, feeling person. Similar examples are found in other linguistic traditions. So, according to T.M. Buyakas,
B.A. Mikheev and V.V. Letunovsky, there are also two words in German: one of them denotes the physical body that they “have” (“Körper”), the other is a dynamic form through which a person “reveals himself” (“Leib”).
The presence in the culture of the concept of "body", writes in the New Philosophical Encyclopedia P.D. Tishchenko, “testifies to the categorization of being into “external” and “internal” - that which is open to the eye (revealed) in things and man, and the invisible - the otherworldly, the sphere of ideal entities, etc. " .
In turn, modern postmodernism (M. Foucault, J.L. Nancy, J. Derrida, etc.), as if in the logic of counterpoint, notes A.P. Ogurtsov, “having put forward a program for the depersonalization of the subject, drew attention to the conjugation of sensuality and thought, to the corporeality of consciousness, which does not allow the use of the opposition “external-internal” and appeals to the affective aspects of human existence, primarily to sexuality and negative affects (sado-masochism, cruelty, etc.). )" . “The body-without-organs,” explains V.A. The road is not a body-object, if it exists, then on the other side of the generally accepted idea of bodily reality, outside of one's own image and bodily scheme (spatio-temporal and topological coordinates), outside of anatomy and psychosomatic unity. But is it possible to conceive: "corporality of consciousness" or "body-without-organs", "outside of anatomy and psychosomatic unity"?
As mentioned above, in the structure of the body, internal and external components can be distinguished. Internal components (internal living space) are known through introceptive sensations and feelings. External components (appearance and external living space) are not only perceived, felt, but also visible. Most of the existing psychological research is devoted specifically to the visible body and appearance as a component of the image of the "I".
MM. Bakhtin also, singling out the inner and outer body, believed that “the inner body - my body as a moment of my self-consciousness - is a
the totality of internal organic sensations, needs and desires, united around the inner world.
Thus, we come to the conclusion that corporeality becomes a picture of our consciousness, the aspiration of what we are. The “corporeality of consciousness”, guiding a person’s life, can “give it the most beautiful form possible (in the eyes of others, oneself, and also future generations for which it will be possible to serve as an example) ... Here is what I tried to reconstruct: education and the development of some self-practice, the purpose of which is to construct oneself as the creation of one's own life.
Man undergoes metamorphosis throughout his life. Entering bodily esoterically oriented practices, he is born a new birth. He develops a new physicality (the body of a musician, dancer, karateka, gymnast, etc.), a new consciousness, a new personality.
It should be noted that the concept of "corporality" at the moment has an extremely wide range of interpretations. However, all of them in one way or another come down to determining the relationship between the physical and mental components in a person. This important aspect of the dualism of soul and body (subject and object) was fundamental in understanding the human essence in classical philosophy, and in Western culture it still remains relevant. It is not surprising that the inertia of such an opposition between the soul and the body, cultural and natural principles, as peculiar poles of opposition, turned out to be inherent in modern sciences that study the problem of man.
However, the opposition between the soul and the body in the current socio-cultural situation is not as categorical as it was in the past. The fact is that in the conditions of a secularized culture, the classical division of the cultural time of the soul and the physical time of the body, their substantial distinction, has revealed its inconsistency. These two concepts have gained equality, mutual sovereignty and found a consensus in the developed universality of the corporeal.
Modern philosophical reflection of corporality tends to consider it as a special type of human integrity, which has a special beingness and spatial dimensions. At the same time, corporality is understood not as an object, not as a sum of organs, but as a special formation - an unconscious horizon of human experience, constantly existing before any definite thinking. The problematic field of modern philosophical analysis of this issue includes the study of the boundaries of corporality and the human body, the dialectics of the external and internal levels of corporality, freedom and determinism of the human bodily organization in different types of cultures.
In the epistemological context, the introduction of the concept of "corporality" into the scientific arsenal has methodological significance. The fact is that corporality, theoretically including two poles of binary opposition - the soul and the body, forms a single space that allows one to study in the natural integrity of nature.
nye, psychological and socio-cultural manifestations of human essence. Thus, human "corporality" is understood as a spiritualized body, which is the result of a process of ontogenetic, personal growth, and in a broad sense - historical development. In other words, corporality is called upon to express the cultural, individual psychological and semantic components of a human being.
On this occasion, V.P. Zinchenko notes: “To discuss the ways of animating the body and externalizing, “impregnating” the soul, the space “between” should be involved, in which there would be something that would be equally related to the soul and the body, but would not be either nor others. Or, more precisely, it would be the flesh of both soul and body. Living movement is at least an intermediary between the soul and the body. This space "between" - the space of rethinking, the emergence of new meanings, the space that connects opposites - is corporality.
In the phenomenological approach, corporality as an existential phenomenon, as the indistinguishability of the “internal” and “external” principles of a person, became the subject of mental analysis by E. Husserl, J. Bataille, A. Artaud, S. Beckett, J. Deleuze, M. Merleau-Ponty, J.-P. Sartre, M. Heidegger, M.M. Bakhtin, V.A. On the way, J.-L. Nancy and other authors. An important element of the phenomenological method is the qualitative difference between living the "living body" and the "anatomical body"; the latter can only be found in a purely physical description.
But here, too, the phenomenon of the human body is interpreted in different ways. E. Husserl strengthens and absolutizes the spiritual, subjective principle, the inner feeling of "I", assigning the body the role of a passive principle. M. Merleau-Ponty, on the contrary, absolutizes the body and turns it into a universe - a "phenomenal body", i.e. corporality, which is the meaning-generating transcendental form of the world.
MM. Bakhtin devotes a number of his works to the phenomenology of bodily feeling and to the separation of the "external" and "internal" body. Phenomenological evidence expresses, in his opinion, the "internal" body. For J.-P. Sartre and V.A. Treasure corporeality, or “flesh”, is a kind of excess of the body, that into which it extends to become the matter of a fulfilled desire. “Flesh” is actualized as a result of “touch” (J.-P. Sartre) or “look” (V. A. Podoroga). In the understanding of these authors, corporality ("flesh") has functional, rather than anatomical characteristics. “Flesh is not a body, flesh is a “glue layer” (Sartre) between two bodies, formed as a result of an exchange of touches, as if it could incarnate one flesh into another. Flesh comes out on the surface of the body, or, to be more specific, the state of the body when it comes out on its own surface can be called flesh.
For another representative of the phenomenological approach, A. Artaud, the idea of reality as an inverted image of visibility, the “internal” body as a mirror reflection of the “external” body is valuable. The ideal of life is the secret meeting of the "external" and "internal" bodies, the reunion of thought and feeling.
From a frozen scheme, an organic shell and a mechanism described by mathematical language, F. Nietzsche's corporality turns into a unique set of microscopic relations of forces, energies, pulsations, where any of the smallest elements has its own, completely autonomous sphere of distribution, a specific growth perspective, an internal law, not subordinated to any externally supposed goals. The image of corporality is endowed with a characteristic of internal activity, dynamism.
The most significant progress in understanding human corporality has been achieved within the framework of the sociocultural approach, whose representatives consider it nothing more than a product of the development of culture. Within the framework of this direction, corporality is understood as a sociocultural phenomenon, defined as “a human body transformed under the influence of social and cultural factors, possessing sociocultural meanings and meanings and performing certain sociocultural functions” .
The fact is that the inclusion of a “bodily man” in the socio-cultural space entails significant consequences for his body, which turns from a biological phenomenon into a socio-cultural phenomenon, acquiring, in addition to naturally given attributes, properties and characteristics generated by social and cultural influences.
The human body is subjected to objective intense influences from environmental factors, lifestyle characteristics, socio-economic structure and social institutions. Thus, the image of a person is formed in the structure of everyday ideas and specialized knowledge, in other words, corporality.
THEM. Bykhovskaya distinguishes three hypostases of human corporality: natural, social and cultural human bodies. By "natural body" she means a biological body that obeys the laws of existence, development and functioning of a living organism. The “social body” is the result of the interaction of a naturally given human organism (“natural body”) with the social environment. And, finally, the “cultural body” is a product of the culturally appropriate formation and use of the bodily principle of a person, which is the completion of the process from “impersonal”, natural-bodily prerequisites to the proper human, not only to the socially functional, but also to the personal being of corporality.
Similar in their qualitative characteristics in the study of human corporality are also cultural-historical, information-culturological and value approaches.
The construction of models of corporality within the framework of the cultural-historical approach can be traced in the works of P.D. Tishchenko, P. Freund and other researchers. Various stages in the development of human society, these authors believe, are marked by ideas, images and standards of corporality specific to them, which reflect both the culture of the era, and the value of the body itself, and its relationship with the mind. Of course, the most vivid natural-scientific representation of the problems of the body is physiology, but even about it
P. Freund spoke of it as "socially constructed", arguing that the form of such construction is associated with the historically changing context of production and consumption, with relations of power and domination.
In this context, the works of A.A. Takho-Godi, V.L. Krutkina, V.M. Rozina, A.S. Khomyakova, R.T. Ames. The works of L.P. Kiyashchenko, L.V. Zharova, L.I. Antsiferova. The problem of corporality is also in the focus of attention of researchers on the relationship between the biological and the social, which can be traced in the works of Z.K. Boydulov, E. Louis, G.M. Merabshivili, S.G. Piletsky, M. Estreya. Bodily experiences and bodily expression set the conditions for distinguishing between external and internal body language.
Thus, human corporeality is a multidimensional, creative, integral information system. The fundamental principle of the integrity of human corporality is the informational interaction of its various levels (internal and external; biological, psychological, social and cultural), which allows maintaining the correspondence between internal and external factors of information and developing the ability to dialogue between the "external" and "internal" states of the body. Signs and symbols as signs of external and internal aspects in the space of corporality are combined into one language structure.
Since social and cultural relations are for the most part projected onto the screen of the physical body,
the human body bears the imprint of both social and cultural-historical values. In this regard, it becomes extremely relevant to study the axiological aspects of corporality within the framework of the value research approach.
Here I.M. Bykhovskaya offers a study of corporality from the standpoint of meaning, from the standpoint of analyzing its value content. The prerequisites for such a consideration of the body and corporeality through the prism of human measure are contained in the works of the socialization of the body by M.M. Bakhtin, P. Berger, D. Blacking, M. S. Kagan,
V. L. Krutkin, T. Lukman, M. Moss, H. Plesner, P.D. Tishchenko, A.Sh. Tkhostov, A. Schutz, M. Foucault, E.R. Yarskaya-Smirnova.
It is necessary to take into account the moment indicated by us, that the analysis of the development of philosophical ideas about human corporality in the historical and philosophical process showed the impossibility of considering it in isolation from spirituality. This just explains the fact that in philosophy the categories of external and internal being of a person are fixed, the awareness of human corporeality as a value is achieved.
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