human integrity. What is a holistic personality and how to get it

Belyaev I.A.

Orenburg State University E-mail: [email protected]

"HUMAN INTEGRITY" AND "HUMAN INTEGRITY": CORRELATION OF CONCEPTS

The article is devoted to the differentiation of the content of the concepts of integrity and wholeness in relation to the specifics of a human being. The integrity of a person is interpreted as the presence and unity of all its constituent parts, integrity - as its inherent functional and structural characteristic, an indicator of its purpose.

Keywords: person, integrity, types of human integrity, integrity, goal, expediency, purposefulness.

In various philosophical and scientific texts written in Russian, the contents of the concepts of "integrity" and "integrity" are often confused, and often identified. Terms, that is, words corresponding to these concepts, are used spontaneously, alternating in one text without any logic. The current situation is partly explained by the fact that in Russian the words "integrity" and "integrity" can act as synonyms with minimal semantic differences. This circumstance, however, justifies nothing and no one. “He who thinks clearly, he clearly states”; this long-known judgment has now de facto lost its author, but it is unlikely that any of the individuals trying to think will seriously doubt its correctness.

The disorder of the views of researchers regarding the proper delimitation of phenomena, denoted by the concepts of integrity and wholeness, becomes especially acute when discussing the problems of man, his essence and existence. The relevance of clarifying the issue of the relationship between the concepts under consideration in the context of the specifics of human nature is obvious. Recognition of this issue as relevant does not mean its fundamental novelty. In relation to Russian-language philosophical and scientific texts of an anthropological nature, this issue is not new, since the terms “integrity of a person” and “integrity of a person” often appear in them. However, an analysis of the practice of using these terms indicates that they can not always be recognized as adequate speech reflections of the concepts that they are intended to represent.

Since the beginning of the 21st century, many monographs have been published in our country,,,,,, etc., as well as articles,,,,, etc., directly devoted to the integrity of a person. Each of the authors of these works, when denoting his position, to some extent takes into account the views of colleagues on what kind of phenomenon should be thought in the concept of “human integrity”. As for the concept of “human integrity”, the ideas of various researchers about its proper content are also found in the philosophical literature,, etc. It would seem that with a very real interest of specialists in these concepts, there can be no doubt about the identification and conventional fixation details of their content. But a comparative analysis of the depth of the general philosophical elaboration of the concepts chosen for consideration clearly indicates the imperfection of their content. The content of the concept of “human integrity” is poorly detailed and rather contradictory; the same, but only more inherent and detailing the content of the concept of "integrity of man". In this regard, it makes sense to pay special attention to the fact that in the existing cognitive situation, the identification of the relationship between the concepts under discussion can be correct only if the features of the content of each of them are clearly indicated.

Solving the problem of identifying the correlation of these concepts dictates the need to pay attention to the fact that there are no empirically sufficiently substantiated and at the same time heuristically valuable conceptualized ideas about a person. Thinkers of different times and peoples

Dov made many attempts to form a truly universal content of the concept of "man", but none of them was crowned, and could not be crowned with success. The reason for this is the multi-reality of a human being, which is reflected in the inexhaustibility of those of its features that in various dimensions can play the role of concept-forming. At the moment, the concept of "man" cannot be given a definition that perfectly accurately reveals its content, and this task is unlikely to be solvable in the future. Therefore, it is worth assuming that the conceptual uncertainty of a person is his attribute. However, this uncertainty should by no means be absolutized; the entire history of the formation of anthropological knowledge indicates that the correct reflection of some part of the concept-forming features of a human being, which is necessary for the successful development of a rather wide range of research questions, almost always turns out to be quite possible.

It is permissible to talk about the integrity of this or that something, that is, that it is a whole, only when it “does not lack any of those parts, consisting of which it is called a whole by nature, and also that encompasses the things it embraces, that the latter form one thing. If we take this judgment in itself, then its truth looks undeniable. Another thing is how productive the reliance on its inherent content will turn out to be, if it is really involved in the research process “by itself”, without taking into account its relationship with judgments that indicate that integrity has other necessary, essential and specific features. It seems that the recognition of any integrity, which is natural for this situation, solely as the sum of its constituent parts, is unproductive from an onto-epistemological point of view due to its deliberately dubious correctness in relation to a great variety of specific fragments of being. This approach makes the concepts of wholeness and parts extremely devoid of content and, accordingly, they lose their heuristic possibilities almost completely.

However, the complete rejection of considering all wholenesses without exception as summative formations inevitably puts the researcher in opposition to the de facto emerging state of affairs. Summative wholes, of course, have a place in life, and this fully explains and to some extent even justifies the focus of research attention on those features that they possess. One should not only lose sight of the fact that the summativity characteristic of some wholenesses is fundamentally non-absolute, and the real existence of them themselves is rather an exception than a rule.

Integrity is the unity of the parts, their common synthetic quality, while the parts, taken separately, are disparate carriers of the elements of this quality, which acts as a potency. Moreover, integrity and its constituent parts can be revealed and revealed exclusively through each other, in the course of their correlation in any aspect. This circumstance predetermines the difficulties that almost always arise when trying to reveal the details of the true relationship between the integrity and its parts. After all, in fact, on the one hand, objectively existing links between the parts are removed in the integrity that generalizes them. On the other hand, the identified features of the mutual connection of parts of a particular integrity inevitably turn out to be distorted, subjective, information about them contains something controversial, erroneously interpreted, or even completely unrelated to it, introduced by the researcher, which is a direct manifestation of the intentionality of his own world relation. Any integrity at the time of its direct consideration in some artificial way, torn off, alienated from its previous and subsequent states, devoid of diverse mutual influences with other integrity, is something relatively complete, become, imbued with unity, resulting in the process of development of a certain fragment of reality. This version of her vision is quite acceptable, however, only in the context of a purely research, instrumental application.

Let us proceed to a detailed discussion of the features of the content of the concept

the stupidity of man." First of all, it is worth noting that the combination of connections between parts of human integrity, different in tightness and nature, with the presence of cumulative, systemic properties of the whole, allows us to recognize it as supersummative. At the same time, it will certainly also be an organic whole, since its existence is characterized by the internal interaction of parts, combined with the interaction of the whole with the external environment and the ability to self-development. In addition, the importance of correlative (correlative) and unifying (integrative) links between parts is so great here that they cannot function outside the whole, and a change in one of them inevitably entails changes both in other parts and in the whole.

By different, relatively isolated, specifically shaped parts, sides of his becoming integrity, a person realizes himself in three worlds - fragments of the integral World accessible to him. These worlds are revealed to man as three qualitatively different spheres of his existence: natural, social and spiritual. In the natural sphere, in the material world, a person manifests his own nature as an organism, that is, a body with a certain set of organs, embodying its potentialities in life in the course of limited in space and time, morpho-functionally determined life activity. In the social sphere, in the world of interhuman relations, a person is represented by his personality, which is his social quality that arises, forms and is revealed in the process of his social role representation. In the spiritual sphere, in this fundamentally different world in relation to nature and society, in the realm of Absolute Truth, Goodness and Beauty, a person is realized (at least potentially) by the soul - an organ of intimate spiritual being, through which he transcends, overcoming the boundaries of the present. existence. Being various forms of realization of human nature, corresponding to the specifics of individual spheres of human existence, the body, personality and soul are the existential components of its integrity, that is, those hypostases in which its life flows in the World.

No integrity, including human integrity, can “be realized in the abstract. Implementation means concretization”; concrete integrity, being a concrete unity of concrete parts that are in concrete relations, appears before the researcher in one of the possible types.

According to D.V. Pivovarov, the definition of the type of any integrity is possible on the basis of the nature of the connection and the degree of fusion of its parts. The existence of three noticeably different variants of the connection between the whole and its parts, their mutual influence testifies to the expediency of distinguishing three main types of integrity: totalitarian, partitive and harmonic. Totalitarian integrity takes place with the dominance of the whole over parts, partitive - parts over the whole. Harmonic integrity is characterized by the absence of dominance of parts and the whole over each other, the mutually revealing nature of their connection.

The study of human integrity makes it possible to detect it in all three designated types. The description of the signs, the presence of which is the basis for the assertion that it belongs to a certain type, can be reduced to the following:

1. Totalitarian integrity is carried out through the consistent leveling of the most pronounced properties of those parts of which it consists. At the same time, the dominance of the whole over the parts is built as a more or less explicit "borrowing" from one of them of some of its natural intentions and the formation on their basis of the intentionality of the individual attitude of the human being. An analysis of the possible specifics of the intentionality of the attitude of the world indicates the admissibility of attributing the integrity of a given individual to either a nature-centric, or a socio-ocentric, or a theocentric modification. The first of them, the nature-centric modification of the considered type of integrity, reflecting the accentuated realization of the needs and abilities of the body, finds manifestation in the consistent implementation of hedonistic attitudes associated with the egoism and self-sufficiency of a human being. Second, social

ocentric modification of this integrity, which implies a predominant actualization personal abilities and needs, expressing the uniqueness of emerging social relations, is found in a uniquely conformist and collectivist orientation of a person, combined with his excess social activity (or, on the contrary, socially approved passivity) and the actual loss of his own individuality. In its third, theocentric modification, oriented toward the work of the soul and spiritual quest, totalitarian integrity appears as a person’s attraction to meaningful life reflections, to the search for God in himself and himself in God, as a constantly reflected attraction to reducing his own social activity to an acceptable minimum; along with this, there is often an attitude towards one's body as to sinful flesh, unworthy, perhaps, of care, and even subject to mortification.

2. Partitive integrity is also found in three modifications, naturocentric, sociocentric and theocentric. Here, the primary, unequivocally revealing is the specificity of the dominant properties of one of the parts of a person, and not the intentionality of his holistic worldview, therefore, the detected modifications are characterized by a much greater denial than in the previous case of what has direct relationship to the properties of its other parts. These modifications find the brightest concentrated expression, respectively, in the bestiality of a human being, in his social zombification, as well as in religious or anti-religious fanaticism. Animalism as a hypertrophied naturalness is expressed in a person's concentration on satisfying his own bodily needs; at the same time, his attitude to the world unfolds in the range from bestiality (stupid senselessness) to bestiality (rabid rapacity). Social zombification appears in various forms of reckless careerism or dissidence, associated with a clear indication of the importance of one's role in the life of society and the indispensability of oneself in this role. Related to spiritual phenomena religious fa-

Natism and dogmatic militant atheism - its reverse side - are manifested in the all-consuming inclination of a person to messianism, in his desire for asceticism, in a sacrificial attitude.

3. The harmonic integrity of a person is a true unity, perfect harmony, attunement of all natural, social and spiritual components of his nature. The bearer of harmonic integrity quite consistently leads a healthy lifestyle, shows sincere disposition and love for people, creatively masters accessible fragments of reality. As for highlighting any modifications of human integrity, in this case it is unlikely to lead the researcher to a better understanding of the real state of affairs.

Obviously, the integrity of a human being, which is in a state of harmony, from a variety of points of view, looks like a very attractive version of its concrete life embodiment. At least, there is a basis for recognizing this type of human integrity as ontologically the most perfect. Here you can refer to G.W.F. Hegel, who writes as follows: “Harmony is the ratio of qualitative differences, taken in their totality and arising from the essence of the thing itself (emphasis mine. -IB)”. At the same time, it makes sense to emphasize that the state of harmony achieved by a full-fledged person in the course of becoming is not an abstraction generated by the fantasy of a researcher who is far from real life. Although this state is truly ephemeral, it is also attractive to any self-conscious human being, and fundamentally accessible to him.

It is worth noting that within the framework of integrity that has found true harmony, none of its parts - the existential components - not only does not lose the originality of its nature, but also gets the opportunity to manifest it. All of them, both the organism, and the personality, and the soul, even when reaching the utmost exact mutual correspondence, consistency with each other, remain themselves, live both substantially and functionally, not only in common, but also in a completely full-fledged own life, while maintaining and manifesting nature-

properties that are intrinsic to themselves. However, the individual properties of the components of human integrity are secondary in relation to its system properties, concentratedly expressed in its inherent abilities and needs. As for the latter, their relationship with each other and with the conditions of actualization loses the former measure of optimality with any transformations of human integrity. The direction and scale of changes in this measure essentially determine the specifics of the newly emerging state of human integrity and, accordingly, its type.

It seems, however, that the identification and consideration of the typical in the signs of a certain human integrity do not constitute sufficient grounds for leaving out of the scope of attention the fact that in each specific case, at any moment of its formation, it, regardless of any attendant circumstances , is also deeply individual, unique in its originality. In fact, the integrity characteristic of a certain person can be identified with him, taken in all the almost limitless variety of manifestations of his own nature, in the unity of always in some way the unique spiritual and social properties and relations that he possesses, on the one hand. side, and more or less noticeable features of the internal structure of his body and the functions it implements - on the other.

A detailed delimitation of the content of the concepts of integrity and wholeness in the anthropological aspect should be preceded by a direct indication of what the essence of the correlation of the phenomena they denote is. Integrity is one of the concept-forming features of any super-summative organic integrity, its extremely important fundamental characteristic, directly related to the goal, arising from it, acting as an indicator of its presence. Aristotle, in particular, writes that “what is becoming moves towards some beginning, i.e. towards some goal (for the beginning of a thing is what it is for, and becoming is for the sake of the goal); meanwhile, the goal is reality, and for the sake of the goal, the ability is acquired, which,

in turn, it can exist and exists only in connection with a need that coincides with it in quality. At the same time, the goal, according to G.V.F. Hegel, "there is within itself an impulse to its realization." R. Ackoff and F. Emery, considering the dominant parameters of purposeful systems, in other words, integrity that are systematically organized and functioning to achieve the goal, quite reasonably note that “the goal is the desired result, unattainable for the considered period of time, but available in the future , and for given period you can get close to him."

The human being usually has more or less wholeness, yet sometimes, when in a state of extreme disharmony, it practically loses it.

It must be assumed that the concept of "integrity" should denote such a characteristic of integrity, which is structural and functional. In integrity, accordingly, it makes sense to single out two sides: structural and functional. The specificity of the structural side can be revealed when referring to the content of the concept of "expediency", functional - the concept of "purposefulness". Of course given selection one cannot but recognize it as exclusively instrumental, dictated by the need for a rational comprehension of reality. Thus, Ackoff and Emery, linking the concept of structure and function and at the same time trying to show them full compatibility, write that “structure is a general concept applicable to geometric, kinematic and mechanical properties, as well as to all properties represented as their functions. Regarding the human integrity that interests us, it should be noted that its structure, which plays the role of a source and carrier of various, including purely human functions, quite definitely reacts to changes in the external natural-socio-spiritual environment, responding to them with some changes in itself with all the ensuing consequences.

Expediency is the target conditionality of integrity, the correspondence of its structure to the goal that it

inherent objectively and to some extent mediated subjectively.

In the natural sphere, the expediency of human integrity is concentratedly expressed in the self-changing adaptive activity of the organism, in its compliance with the material conditions of life and in the consistency and attunement of the functions it implements. In the social sphere, it finds its predominant manifestation in the personality's adaptive activity that transforms the environment and in the effectiveness of its involvement in the processes of social role representation. In the spiritual sphere, it is clearly revealed as the creative activity of the soul, as its striving beyond the limits of physical existence.

At any moment of a person's life, the expediency of his integrity is relative. In other words, the possession of human integrity by this feature means that its exact correspondence to the goal and the external conditions of existence may well be both lost and regained.

Clarifying the content of the concept of expediency, I consider it necessary, following I. Kant, to point out that it is permissible to call “an object, or a state of mind or an act, expedient even when their possibility does not necessarily imply an idea of ​​a goal, simply because their possibility can be us.” explained or understood only if we assume as their basis causality according to ends, that is, a will that would arrange them in a given order according to the idea of ​​a certain rule. Expediency, according to Kant, is subjective and objective. At the same time, within the limits of objective expediency, he sees external and internal components; internal expediency for him is usefulness, and external expediency is perfection.

G.W.F. Hegel calls external purposiveness “the case when the existent does not possess in itself the concept by which it is determined, but is connected with it by some other subject as an external form or relation” . Internal purposiveness, according to him, “consists in the fact that something is in itself both an end and a means, both its product and its beginning.

scrap producing this product. This, as the German thinker quite reasonably notes, is the end in itself.

Purposefulness is the tendency of any functioning integrity to strive to achieve the result that best suits its purpose.

Human integrity is usually characterized by goals that change over time, in connection with which its purposefulness is reflected in the regulation by the individual of his actions, deeds, and behavior in general. In this case, only a person who has such abilities and needs can be recognized as purposeful, in the presence of which he is able to determine a clear and worthy goal and follow it strictly, regardless of any side circumstances. It should be noted that the scope of functions implemented by any integrity, including human integrity, is limited by the natural possibilities given by its structure. However, if any living conditions turn out to be unfavorable, then people are faced with the need to overcome the difficulties that arise by denying the former and mastering new options for functioning. Along with this, one should not exaggerate the dependence of the process of actualization of the adaptive and creative potentials of human integrity on the measure of stability of external and non-environmental influences. In particular, integrity, acting as a purposeful system, “can change its tasks under constant environmental conditions: it chooses both tasks and means of their implementation. This is how she expresses her will. The most famous example of such systems is people.

The specificity of the realization of one’s purposefulness by a holistic human being lies in the realization of the ability and need to set and achieve not only general, “final”, supra-individual goals, but also private goals, associated with specific life circumstances and with a predominant manifestation of the features of one of their hypostases - the body, personality or soul. At the same time, purposefulness turns out to be connected primarily with the readiness of the individual, even if he himself is not aware of it, to direct his natural,

social and spiritual essential forces on the achievement of the goals called here "ultimate". It makes sense to clarify that these goals are only sometimes realized by a person more or less clearly and correctly, but usually they take the form of vague, but very strong drives. It is also important to understand that people, as I. Kant writes, “think little about the fact that when they, each according to their own understanding and often to the detriment of others, pursue their own goals, they imperceptibly go towards an unknown the goals of nature as a guiding thread and contribute to the achievement of this goal, which, even if it became known to them, they would be of little interest.

Separate goals may or may not be achieved, they may be served or not served, they may become obvious to the individual or remain hidden from him, defined in and for himself, in any case, it is their totality, the system that determines the integrity of any human being. In other words, the wholeness of an individual is the permeation of his wholeness by his inherent multi-scale goals, the certainty of them. In the wholeness of a person, everything objective and subjective, actual and potential, merges together in his goals. It combines both what is visible and intelligible for purposes, and what, regardless of the prevailing circumstances, inevitably remains incomprehensible both by the person himself and by the people around him.

Rising, following Aristotle, on the position of eudemonism in its synthetic version, alien to the extremes of hedonism and moralism, we can say that the true, truly ultimate goal of any person is happiness. Actually, the movement of an individual towards happiness, and only it makes him more perfect, harmonizes the integrity of his nature by revealing previously unclaimed resources of the body, personality and soul, which become necessary to resist the natural, social and spiritual specific life circumstances and master them. In this regard, the integrity of a human being must be recognized as its eventual-ontic predestination, a measure of the individual potential for resolving the contradiction of self-existence and other-being, that is, the freedom available to him. Reali-

in exercising his freedom, a person strives, consciously or unconsciously, to overcome the boundaries that are not a natural product of the present state of his integrity, and therefore fetter him, make his existence forced, inferior, bringing a minimum of happiness and a maximum of suffering, that is, fundamentally disharmonic.

Truly human happiness consists, presumably, in the natural, social, and spiritual well-being of the individual. An objective measurement of such well-being makes it possible to detect the harmony of its integrity. The subjective dimension indicates that a happy person has a feeling that he represents exactly what he should represent, at the same time has everything he needs, and in the eyes of others he also looks like he, in his own opinion, should look like.

Wholes belonging to the totalitarian and partitive types correspond to potential wholeness. In both cases, it is quite obvious that the integrity of human integrity is inherent, however, one can only guess about its specific parameters. The integrity of the harmonic integrity will certainly be relevant. This circumstance is a rather reliable prerequisite for correctly judging in all possible cases the prospects for conducting an effective analysis of the main features of the integrity of a particular human being.

J. Nutten writes about “what in general view the ability to concretize one's vague needs for realistic targets is the main element of personal maturity and mental health at different periods of life. A state of need that cannot be translated into "something realistic that can be done or should be achieved" - that is, a behavioral goal - creates a constant feeling of discomfort and hopelessness in childhood and despair in older age. Agreeing with the author who expressed this idea, I would like to emphasize that the true nature of integrity, inherent in the individual at every moment of his formation as integrity, will always find a more or less obvious manifestation.

Summarizing all that has been said, it is necessary to note the following features of the ratio

concepts of "human integrity" and "human integrity". Integrity sets the dominant vector for the formation of human integrity, its transformation on the path of transition from the present to the future, along the way setting certain boundaries for its development. Having an exclusively operational-situational nature, these boundaries go into oblivion as a person approaches them. At the same time, the integrity of a human being is revealed in his denial of the absolute impeccability of the present state of his own integrity and in the affirmation of the necessity and possibility

of its positive, adaptive-creative change. At the same time, the inherently essential imperfection of the integrity of a person is removed only in its actual integrity. The presence of such integrity almost completely eliminates the possibility of conflict between the existing de facto system properties of the individual, his abilities and needs, which turn out to be strictly hierarchized and coordinated in accordance with the natural, social and spiritual conditions of his existence as an integrity.

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Belyaev Igor Alexandrovich, Associate Professor of the Department of Philosophy, Orenburg State University, Doctor of Philosophical Sciences, Associate Professor 460018, Orenburg, Pobedy Ave., 1Z, (З5З2) З72586, e-mail: [email protected]

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Telnova Nadezhda Alekseevna Human Integrity: Ontological Approach: Thesis... Doctor of Philosophy: 09.00.01. - Saratov, 2002. - 348 p. RSL OD,

Introduction

CHAPTER 1 Research Methodology and Ontological Status of Human Integrity 19

1.1 Integrity as a systemic quality of human existence 20

1.2 The problem of human integrity in ontological paradigms of philosophizing 35

1.3 Anthroposynergetics as a methodological basis for the analysis of human existence 63

CHAPTER 2 Ontological foundations and conditions for the formation of human integrity 81

2.1. The unity of ways of self-realization of a person as a condition for the formation and development of his integrity 82

2.2 The corporality of a person as an ontological basis of his being and a socio-cultural phenomenon 109

2.3 Culture as a semantic guarantor of human integrity 137

2.4 The role of the norm in shaping the integrity of human being 160

CHAPTER 3 Human integrity: modality specifics and measurement methods 182

3.1. Natural and social being: perspectives and ways of their interaction 183

3.2 Social and individual being in the "hermeneutical circle" of the relationship 208

3.3 Symbolic space as a semantic field of constituting the integrity of a person 231

CHAPTER 4 Axiological being as a transcendental invariant of human integrity 250

4.1 Meaningful values ​​of human existence 251

4.2 Freedom as an essential characteristic whole person 268

43 Spirituality as an axiological basis and form of being of a holistic person 285

4.4 Wholeness as a metaphysical reality 301

Conclusion 324

References 328

Introduction to work

Relevance of the research topic. V In the modern conditions of the labile existence of a person in a world dominated by economic interests, political ambitions and spiritual and moral values, the eternal problem of human existence, its meaning, purpose and purpose is exacerbated and optimized. The transformations taking place in society provoke behavioral conflicts, social destruction, which are expressed in the loss of value orientations, the loss of goals and existential meanings. Man, as a generic being, needs to find a balanced position in the world, a harmonious existence, a new type of self-determination. Such a need is associated with the existing splitting of the ontological structure of human existence, which results in the loss of the positive basis of human existence.

At the theoretical level, the solution of this problem requires the development of models and programs for understanding a person as an organic unity of various levels and aspects of his existence, as well as a meaningful analysis of the conceptual foundations of human existence, which contributes to the disclosure of the phenomenon of man in all its manifestations. The theme of human integrity acquires special interest due to the ever faster and more complex community development requiring a revision of the entire range of normative and value structures social system, the development of a new paradigm, in the center of which is an integrative image of a person that determines the further development of history. Along with the tasks of the economic and social development of society, there is an equally important problem of the spiritual improvement of man and changes in his internal space, the solution of which is associated with the generation of new opportunities for the creation of being.

The modern pragmatization of knowledge and the rapid development of the sciences of man require an integrative vision of his being from philosophy. Ontology raises the question of deep laws, fundamental principles, the basic structure of human existence, capable of explaining the specific characteristics and properties of a person; fixes a complex connection of a universal nature between the various layers of his being; seeks to isolate specifically human "existence" from the rest of the world and present it as a unique phenomenon, "A distinctive feature of human existence is the coexistence in it of anthropological unity and ontological differences, a single human way of being and various forms of being in which it manifests itself," wrote V. Franchi*. A person in the unity of all layers is simultaneously present at all ontological levels of being and is regulated by the laws of nature, the values ​​of culture, the norms of civilization, and the knowledge of technology.

The specificity of this problem lies in the fact that it belongs to the number of eternal and complex problems in philosophy, therefore it is so important to determine the approach to the study of human integrity. The integrity of a person in the ontological approach is viewed through the prism of his existential uniqueness, acts as a fundamental, constructive and productive state of a developing human being. This approach in all its multidimensionality allows us to explore a person in the unity of various aspects, to develop a comprehensive knowledge of the essential properties of his being, to satisfy the modern need for a new self-determination of the individual. The specificity of this approach lies in the fact that there is initially a desire to comprehend the existence of a person in an authentic way, which is aimed not only at its individual aspects - accompanying factors and conditions, epiphenomenal

Franky V. Man in search of meaning, M., 1990. S. 48.

properties and modes of manifestation, but also on integrity itself, its universal meaning and meaning.

In the theoretical analysis of the problem of human integrity, it is necessary to proceed from a certain system of interconnected universals, which, being reflected in each other, in their linkages form an extremely general picture of the human world. The concept of integrity in the space of philosophical knowledge acts as a compositional principle and an expression of the thematic unity of the content of a number of fundamental problem-creative problems and concepts, most of which are somehow parts or components of a single topic - the problem of human integrity, which is why it is so important to explore it. The absence of a theory of a holistic person complicates the formulation and solution of more specific issues related to the knowledge and development of a person of his being.

The analysis of human existence as a holistic phenomenon contains a considerable humanistic pathos: through the description by means of fundamental ideas of the interconnected levels and aspects of the complex reality of the human world, one can find the optimal “scenarios” and ways of deploying its significant events and master the ways of influencing the processes of human development. The idea of ​​integrity is connected with the idea of ​​the optimum, which contains integrated planning and forecasting, the possibility of combining the results of social development with the goals and aspirations of individuals. The need to create a holistic image of a person is dictated by the fact that on its basis reasonable criteria for a humanistic attitude towards a person can be developed and effective conditions for a social structure developed; such an image acts as a specific guideline in the formulation of general principles and attitudes human activity in modern life, providing optimal conditions for the improvement of man and society.

The state and degree of development of the topic . Historically, integrity is one of the important characteristics of human existence, and the tendency to comprehend a person as an integral being has always (explicitly or implicitly) been present in the philosophical reflections of various thinkers. The idea of ​​Socrates about the identity of good and truth, containing the concept of a holistic person, has passed through a centuries-old tradition and is reflected in many philosophical constructions. A person approached the acquisition of the integrity of his being through overcoming the atypical characteristics: in ancient atomism and in Leibniz through the construction of a holistic and harmonious picture of the world; in Aristotle through a logical analysis of the relationship of parts and the whole; in Christianity through symbol and faith; in Descartes with the help of the idea of ​​self-consciousness; in Kant through the concept of purpose; in Hegel with the help of the idea of ​​spiritual self-development, in Feuerbach through communication with others, in Kierkegaard through the free choice of one's existence.

The problems of human existence were especially intensively studied by I. Kant, who sought to combine ontology, epistemology and moral philosophy. His famous questions can be conditionally correlated with the layers of human existence considered in this work: his first question “What can I know?” corresponds to natural existence. (here he introduces a priori forms of thinking as a condition for achieving scientific truth); his second question “What should I do?”, which concerns a person’s conscious choice of his line of behavior and the search for a harmonious relationship between the individual and the universal, can be attributed to the social level; the question "What can I hope for?" -refers to individual existence as a space of personal faith, hope, aspirations and values. All these three questions are reduced by Kant to the problem of defining the essence of man (“What is man?”) as a whole.

In the works of many modern Western schools of the humanitarian and anthropological direction, one can find individual statements, judgments, ideas or concepts that contain attempts to comprehend human existence from the point of view of its totality, integrity and universal self-determination: the concepts of personalism (E. Munier, J. Lacroix) , philosophy of life (A. Schopenhauer, A. Bergson, F, Nietzsche), existentialism (M. Heidegter, K. Jaspers, J-P. Sartre, E. Levinas), philosophical anthropology (M. Scheler, A. Gehlen, G. Plesner, M. Landman), phenomenology (E. Husserl), psychoanalysis (3. Freud, E. Fromm, K, Jung) offer various models, criteria and methods of integration and self-identification of a person. The analysis of the integral personality through interpersonal communication was carried out in the works of M. Buber, J. Habermas, K. Jaspers, V. Frankl.

In the history of Russian thought, the tradition of holistic comprehension of man has deep roots. Even the ancient Russian thinker of the XII century Kirill Turovsky put forward the idea of ​​the organic unity of the human body and soul. In Russian religious philosophy of the 20th century (P. Florensky, L. Shestov, S. Bulgakov, B. Vysheslavtsev, S. Frank, I. Ilyin), spirituality is considered the basis of the integrity and harmony of human existence, associated with divine power. Philosophy of cosmism (V. Vernadsky, TO. Tsiolkovsky, K. Fedorov) defended the idea of ​​continuous human evolution, which through the organic unity of socio-cultural, technological and spiritual development achieve complete self-assertion. The ideas of a systematic approach, the principles of philosophical and aesthetic reflection of a holistic being were developed by V. Solovyov, M. Bakhtin, A. Losev; the analysis of the integrative role of spiritual and creative factors was carried out in the works of N.A. Berdyaeva, G.S. Batishcheva, M.K. Mamardashvili.

In sociology, the definition of integrity has become the leading concept of the universal doctrine of society thanks to the teachings of O. Shpanp, according to which integrity is not only the form of phenomena, “structures”, but

acts as a driving force, a carrier of causality and the main determinant of social processes. Various aspects of the integrity of social and individual reality and their interaction were of interest to O. Comte, E. Durkheim, M. Weber, J. Mead, T. Parsons, A. Schutz, R. Bhaskar, R. Merton, P. Blau.

The patterns of cognition of integral objects were formulated by K. Marx, who gave an example of a successful analysis of a complex socio-economic system, created special methodological tools for such an analysis, and revealed the systemic characteristics of a social organism. The disclosure of the general scientific nature of the systematic approach, the development of its methodological problems and the categorical apparatus were carried out in the works of V.G. Afanasiev, N.T. Abramova, I.V., Blauberg, V.P. Kuzmina, V.II. Sadovsky, MI Setrov, B.C. Tyukhtin, A.I. Uemova, E.G. Yudina, G.A. Yugaya. On this path, the problem of integrity turned out to be actually absorbed by the philosophical level of systemic research.

In ethics, the problem of human integrity has acquired its significance in connection with its all-round harmonious improvement on the path to achieving moral ideals. S.F. Anisimov, L.M. Arkhangelsky, OT. Drobnitsky, Yu.V. Sogomopov, A.I. Titarenko, V.N. Sherdakov, A.F. Shishkin, O.IL Tselnkova,

The study of man as an integral being also took place in psychological science; in contrast to the previously dominant zlemeniarism, it was introduced by Gestalt Peihology (M. Vsrheimsr, W. Koehler, K. Koffka, K. Levin) and the Leipzig School (F. Kruger, I. Volkelt), who explained the personality as a holistic, qualitatively unique, psychological reality. V further idea the psychological integrity of a person develops in the cultural and historical concept of L.S. Vygotsky, the theory of activity of A.N. Leontiev and S.L. Rubinstein, in "humanistic psychology" (A. Maslow, K. Rogers, NI Buhler), in the works of many modern

domestic psychologists (B.G. Ananyeva, AT-Kovaleva ^ B.F. Lomova, K.K. Platonova, A.G. Asmolov). American psychologists J. Royce and A. Powell constructed a human model as a purposeful supersystem consisting of six subsystems, the most important integrative goal of which is the creation of personal meaning.

Many scientists have tried to comprehend a person from the point of view of an integrated approach to his existence. For example, V.M. Bekhterev sought to create a new scientific discipline - reflexology, which was to become a complex science with various branches of the study of man as an integral policy of Eructural phenomenon. The methodological development of the modern holistic idea of ​​a person in the context of the universe was carried out by K, Wilberg (the concept of the spectra of consciousness) and D, Bohm (the theory of "cold movement").

Among the domestic authors who made a certain contribution to the creation of the theory of the integral being of a person, one should name S.A. Averiniev, V.C. Barulina, YUT. Volkova, B.G. Grigoryan, P.S. Gurvich, M.S. Kagan, T.V. Karsaevskaya, G.G. Kvasova, K.N. Kelaseva, A.G. Myslivchenko, V.A. Malakhova, B.V. Markova, I.I. Rezvitsky, JL1I. Stankevich, I.I. Frolova, Yu.M. Fedorova, V.V. Sharonova and others. It is necessary to especially note the concept of human integrity proposed by V.N. Sagatovsky: he singles out the layers of being (natural-historical process, activity, life of the spirit) and functional levels ( species, personality, individuality), at the intersection of which a certain semantic field of human states and situations is created.

Emphasizing the diversity and high philosophical and scientific level of these studies in the study of the problem of human integrity, it should be noted that most of them focused their attention on certain aspects and layers of human existence, which, in all the organic integrity of its properties and characteristics, has not yet become the subject of independent ontological research in the context of

current contemporary issues. The accumulated theoretical and factual material, different approaches and debatable points of view in the discussion of the integrity of man and ways of its theoretical description require an in-depth study of the historical and state of the art this problem, as well as further creative research in this direction. This is the reason for the purpose and objectives of this work.

Goals and objectives of the study . The purpose of the dissertation is to substantiate and develop the ontological concept of human integrity in the categorical field of modern philosophy.

To achieve this goal, it is necessary to solve the following specific tasks.

To reflect on the content of the concept of integrity through its difference from the principle of consistency and its relationship with other related categories.

To reconstruct the historical and philosophical tradition of considering the problem of the integrity of human existence through summary descriptions, multidimensional reviews of philosophical knowledge about a person in order to clarify and deepen the formulation and solution of this problem.

To reveal the features and effective significance of synergetics as a methodological basis for the analysis of human existence.

Explore the functional properties, methods of measurement and the basic principles of the interaction of the structural components of human integrity.

Consider the ontological foundations and conditions for the formation of the integrity of human existence.

To reveal the essential features of the integrity of a person, structured at the level of a coin-incidental relationship between the layers of his being.

To identify and describe the mechanism that mediates the interaction of various layers of human existence.

Explicating the specifics of integrity in the metaphysical sense.

Determine the role and significance of moral and spiritual value factors in the formation of a holistic person.

Object of study - integrity as a form of existence and a way of organizing human existence.

Subject of research are the ontological status, specificity of modality, spiritual foundations, natural and socio-cultural factors of the formation and development of the integrity of human existence.

Methodological base of the study . The methodological basis of the study was the principles of dialectics, comparative analysis, historical and hermeneutic methods of cognition. Particularly fruitful is the systematic approach, which considers human existence as developing system set of attributes, as a dialectical unity of the general, special, individual, which not only inseparably unites its parts, but is also internally present in each of them. The functional method is a necessary way of structural differentiation of the object under study, distinguishing the levels that form it and their status differences. Adequate to integrity can be an approach from the standpoint of integrity itself, since it provides ways of analysis that reveals different levels of reflection and levels of complexity of problematic tasks. Such an approach will help to penetrate into its inner deep semantic content and open up an endless prospect of concretization of the integral phenomena of being and knowledge of the spiritual and creative vocation of a person through the expansion and enrichment of his ethical, axiological, cultural and historical horizons. The general world outlook reference point is the ideas of humanism and the system of universal human values.

Scientific novelty and main results of the study . The novelty of the undertaken research is connected with the formulation itself and the solution

problem and lies in the fact that it for the first time presents the ontological concept of the integrity of man in the categorical field of modern philosophy. Based on this, the following results were achieved:

the content characteristics, methodological properties, ontological status and heuristic potential of the concept of integrity in its functional and value dimensions are considered;

the specificity and characteristic features of the formation and development of the problem of human integrity (homo lotus) in various ontological paradigms of philosophizing are revealed;

the essential parameters and methodological significance of the interdisciplinary content of the theory of synergetics are determined, which, in relation to solving the problem of man, can be interpreted as "anthropo-synergy";

it is shown that an important condition for the formation of human integrity is the methodological orientation towards the unity of cognition, activity and communication, and its semantic guarantor is the value world of culture;

the interpretation of human corporeality as a socio-cultural phenomenon and the ontological basis of his being has been developed;

it has been established that in order to characterize integrity as a value construct, the most significant issue is the coincidence of one-order parity principles of human existence, which form this mobile isomorphic structure;

the specificity of the internal interconnection of the structural components of integrity is considered from the point of view of hermeneutic "understanding";

the features of integrity as a metaphysical idea expressing the depth and endless creative process of the formation of a person are explicated;

the role and significance of spiritual and moral factors, acting as a negentropic factor and a universal analogue of the compensatory mechanism of human self-identification, are determined.

In the course of the study, specific results having scientific novelty, which can be presented in the form of the following provisions for defense :

Integrity in a systematic study of human existence acts as a form of integrated, compensation and unity of the relations of its structural elements; as the initial paradigm of their adequate understanding, providing an extensional dimension of a person. The concept of integrity is only partially and within certain limits, namely within the framework of rational cognition, connected with the concept of a system; beyond these limits, it includes metalogical and transfinite properties, therefore it does not lend itself to exact explication and fixes the incompleteness of knowledge. Human existence acquires the status of integrity due to the assumption of a super-systemic "remainder", an incomprehensible deep layer that protects it from decay. Proceeding from this, integrity can be considered from the point of view of the system-functional approach and as a metaphysical reality.

The philosophical reflection of the integrity of a person is presented in a new way, which allows us to assert the presence of positive results and achievements on the way to overcome the dichotomy of human existence. Each philosophical concept of a person (even if it a priori determines his essence by some separate property or reveals in him unchanging and contradictory characteristics, belonging to different worlds) was looking for ways to build the integrity of human existence, a single personality in its manifestations. ideas of harmony,

transcending, creativity, humanism, temporal, spirituality, self-identity, morality constitute the essential basis of human existence and form a conceptual field within which a holistic image of a person was formed. The characteristic features of its formation are associated with the development of philosophical knowledge and the increased level of self-awareness and self-improvement of a person.

For an adequate analysis and explanation of various procedures for the study of human existence, acting as an integral self-organizing and non-linear system, it is proposed to use the synergistic theory, which in this case can be interpreted as "anthropo-synergy". Anthroposynergetics gives new impetus to the philosophy of man, opens up the possibility of substantiating deep involvement, the coordinated functioning of all layers of human existence, and makes it possible to reveal the undoubted connection between the thesis of the self-propelling force of interactions and the solution of fundamental questions of the constitution of a holistic person.

Human existence acts as an organic unity of relations between structural and functional layers (natural, social and individual) and is determined through cognitive, activity and communicative ways of human self-realization that are congruent to them. An important condition for the formation of human integrity is the methodological orientation towards the unity of cognition, activity and communication, which should be illuminated by value forms of consciousness, indirectly by cultural symbols and based on a person's desire for self-improvement. The value world of culture acts as a semantic guarantor of the integrity of a person, integrating all aspects of his activity into a single life world, compensating for the missing links about the identification of a person, modifying his bodily manifestations. The corporality of a person appears as a specific ontological foundation of the era of self-existence and comprehension of the world, as

rootedness of human integrity and self-identity. The demands of corporality are projected onto the ontological space of society; it is the most important prerequisite for the emergence of collective life, activity and communication of people, it produces instrumental and spiritual self-realization of a person. Within the framework of the considered concept of corporality as a sociocultural phenomenon, it is possible to single out and comprehend the ontological, epistemological, axiological aspects of the human body.

A systematic approach to the study of a person involves the analysis of two types of relationships between the layers of his being: the relationship of subordination (or hierarchy) and the relationship of coincidence, in which these layers are considered as parity and one-order, which are in a singular, non-linear relationship with each other. Co-incidental dimension of human existence is more optimal for solving the problem of human integrity. The traditional idea of ​​hierarchical subordination of the social and biological is replaced by the idea of ​​complementary, associated with the evolutionary principle of systemic integrity. Adequate interaction between society and nature takes place on the basis of the development of a new paradigm, which includes the ideas of co-evolution, polyphony, complexity, coordination, parity, system optimization, isomorphism.

Apodictic explication of human existence is possible with the help of a holistic analysis of all its structural components, internal relationship which is of a rotational nature: it does not act as a linear causal series, but as a kind of vicious circle, within which each level of connection is significant only from the point of view of the whole and is a preliminary condition for explaining other levels of being that are the same with it. Such an approach, similar to the action of the "hermeneutic circle", opens up the prospect for solving the problem of the relationship between social and individual being.

7. The integrity of man appears as a symbolic result
mediated interaction of various layers of his being. Meaning
integrity lies in the integrative effect of the interpenetration of its
components that, co-changing each other, form within their own
multitudes a single and invisible mediating semantic reality,
penetrating in part each of them through the emerging content,
at the same time qualitatively different from these components. Value-
semantic field ("methanol") is understood as a matrix of all bio-socio-
spiritual meanings and symbolically established connection of various circles
human existence; it contains all possible states
human reality, which in its context acquire deep and
sublime value.

8. A holistic person should be viewed from a creative perspective.
self-creation of his being. Ontological basis of creativity
man is inherent in him a fundamental difference between being and
due, between cash and metaphysical forms of its
manifestation itself. In metaphysical comprehension, a holistic
human self-identity appears as dynamically purposeful
synergy of personal structures to the transcendent peaks of being,
integrating various modes of its existence. integrity as
metaphysical reality can be described in terms of specific
indivisible and non-predicative characteristics, the most important of which
spirituality emerges.

9. A necessary condition for the functioning of life
people and the most important determinant of their universal co-existence in the world
is the widespread use and improvement of mediated
forms of human interaction (moral norms, spiritual
values, cultural schemes and types of transmission of experience), replacing
direct contacts between people and those who act as transcendent
invariant of the integrity of the human universe. Morally-

spiritual and cultural values, the orientation towards which ensures optimal compliance with the stability of social life, the diversity of cultures and the freedom of the spiritual development of the individual, appears as a negentropic factor and a universal analogue of the compensatory mechanism of human self-identification.

Theoretical and practical significance dissertation research lies in the fact that its main provisions and conclusions contribute to the formulation and deepening of the fundamental problems of human existence, provide a conceptual basis for the development of new models, specific programs and practical methods in order to initiate and improve the processes of personal integration, increase the spiritual and creative potential of a person and formation of adequate ways of its interaction with the outside world. The principles of a holistic approach to understanding human existence formulated in the dissertation can be used as a methodological basis for specific scientific research in the development of a general theory of personality. The analysis carried out is of some importance for the practical solution of the tasks of reviving cultural and spiritual values, moral principles in modern Russian society, and determining constructive trends in social development. This study contributes to the discovery of the latent logic of human duality and one-dimensionality, which give rise to the processes of a large-scale crisis of human identity.

The main provisions of the dissertation work and its results can be found practical use when developing plans and programs for general and special courses on ontology, methodology of humanitarian knowledge, philosophical anthropology, social philosophy, and ethics.

Approbation of work . The main content and conclusions of the dissertation were discussed at a number of conferences of international, interregional and republican levels (Moscow, St. Petersburg, Saratov, Rostov,

Novorossiysk, Yekaterinburg, Pyatigorsk, Volgograd), the dissertation materials are reflected in lecture courses, monographs, teaching aids, scientific reports and articles, and also formed the basis scientific project Regional image of the man of the Volga region. Methodological Principles of Comprehensive Study”, which was supported by the Russian Humanitarian Science Foundation and the Administration of the Volgograd Region (grant “Nk 02-06-20002 a/B).

Work structure built in accordance with the purpose of the study and the logic of problem solving. The dissertation consists of an introduction, four chapters, a conclusion and a list of references.

Integrity as a systemic quality of human existence

The problem of integrity is connected with the idea of ​​a systematic approach to the analysis of complex research objects. The concept of “system” originally referred to the “system of nature” (for example, by Holbach), it was conceived from the standpoint of a linear, mechanically interpreted causality, and the solar system, acting according to the laws external forces. The science of modern times did not have data that would make it possible to rationally explain the mechanism of the unity and integrity of material objects; no real principle has yet been found to express the non-additivity of constituent organisms. Integrity was explained by idealistic principles: vitality, entelechy. Holism comes from the fact that the factor of integrity is unknowable, non-material and mystical. It is characterized by the sacralization of the world as a whole, as an "inseparable integrity". The subject of research is only the integral object itself, but not the material that ensures this integrity: holism does not recognize the existence of relations between parts. ability to recover and complex forms behavior, including thinking.

The systematic approach, which is based on the principle of integrity, has been developing since the second half of the 19th century in connection with the scientific revolution and is formed mainly in natural science as an expression of the idea of ​​a rational and logical structure of the world, according to which any reality can be explained by decomposing it into its simplest elements and identifying natural stable relationship between them. The systemic approach is a concrete manifestation of the dialectical method in those epistemological situations when complex dynamic, self-governing types of systems become the subject of knowledge. The principle of systemicity (with the help of which the phenomenon of integrity and the definition of its composition, the patterns of connecting parts into a whole, the laws of the structure of systems, the multiplicity and multidimensionality of phenomena) are substantiated) arises as a natural reaction to mechanistic trends in philosophy and science, K. Marx, revealing the dialectic of changing the system organization society, wrote: “This organic system itself as an aggregate whole has its own prerequisites, and its development in the direction of integrity consists precisely in subordinating all the elements of society to itself or creating from it the organs that it still lacks. In this way, the system during historical development turns into wholeness. The formation of the system as such an integrity forms the moment of it, the system, the process of its development ",

Modern atomistics is already working in a new paradigm, according to which each fundamental particle of matter is perceived as the embodiment of all the others. Elementary particle can only be described by the connection of its possible objectification. The complementarity principle of FL Bohr, who formulated the problem of quantum integrity, contains the idea of ​​the consistency of set and unity and opens the way to holistic multidimensional thinking, capable of grasping the world in volume: both as a whole and at every point. Logically, each of the definitions covers and explains not one of the aspects of the process of objective existence, but the phenomenon as a whole, all its features. To study an integral object, “additional” classes of concepts are used that are interconnected with each other and represent different models of the same object. Opposite concepts should be considered as additional, “... they represent equally significant information ... and, taken together, exhaust this information. The semantic unity of these opposite definitions underlies the application of the principle of complementarity: taken separately, they mutually exclude each other; taken together, they complement each other.

A system is defined as a set of elements that are in relationships and connections with each other, forming a certain integral unity, “Each wholeness either precedes parts, or consists of parts, or is contained in a part. ... What has arisen from parts is the whole in its present being. For this reason it is the whole which precedes the parts. And, finally, in terms of participation in the whole, it is the whole in the part, ”wrote Proclus2, The properties of the whole (and not the parts that form it) contain the fundamental reasons for the structural differentiation and functional organization of the system. The whole serves the parts as purpose and meaning. Parts of the whole mutually condition, modulate and complement each other; act as different projections of a single integrity; are not connected with each other by a causal dependence, suggesting a relationship of generation; reveal their properties only by being included in a single whole. Only within the whole can one speak of the presence of its structural elements.

The integrity of an organic system object lies in the fact that the internal connections of the elements form a new integral (non-additive) quality that is not present in any of the elements included in the system; the elements are mutually positioned, that is, they exist only within the framework of the whole, in connection with each other and are parts only as part of a single functioning whole; significant changes in parts affect the properties and composition of other parts and the whole, and vice versa; a certain primacy and activity of the whole in relation to the elements prevails. It's about not about the primacy of the existence of the whole before the parts and independently of them, but about the fact that the properties of the whole (and not the parts that form it) contain the fundamental reasons for the structural differentiation and functional organization of the system.

The whole serves the parts as purpose and meaning. N, Wiener wrote about the dialectics of the integrity of the system and the relatively independent elements that form it: “The world is a kind of organism, fixed not so rigidly that a slight change in any part of it immediately deprives it of its inherent features, and not so freely that any an event could happen as easily and simply as any other. The whole and the sum of parts are qualitatively different structures: their equating is impossible due to the inevitable interference of the spheres of localization of these structures. Integrity is not "composed" of parts, only parts are distinguished in it, in each of which the whole acts.

The unity of ways of human self-realization as a condition for the formation and development of its integrity

The natural existence of a person (where the adaptive function, carried out through cognition, dominates) shows his connection with the living world, the presence in a person of a certain system of biological qualities that bring him closer to other representatives of the natural environment. The social existence of a person (where the transforming function, carried out through activity, dominates) shows his connection with the social world, the presence in a person of a certain system of social qualities that distinguish him from the animal world. The individual being of a person (which is dominated by spiritual self-valuable acts carried out through communication) shows his connection with the world of spiritual culture, the presence in a person of a system of moral and spiritual qualities that give him a unique and inimitable appearance. Acting as a subject of cognition, activity and communication, a person is called upon to make up for his own insufficiency, overcome the external meaninglessness of being and gain the fullness of life.

The natural space for the manifestation of the human essence is the sensually perceived objective world, and the most important way of its existence in this world is cognition. The cognitive process is initially value-oriented and deeply rooted in the structure of the human life world. Thanks to cognition, a person manifests himself as a constantly changing being, open to new forms of being, a being striving to overcome his dependence on the objective conditions of natural earthly existence and reveal his natural potential. Knowledge is needed in order to be able to do more, and “to be able to do more, to act more”, and “to act more in order to exist more fully” - A person can only live in a world that is understandable to him. He is capable of unlimited self-development through the acquisition of knowledge, which is “participation in the being of beings”, in the words of M. Scheler. Truth is revealed to man not abstractly and rationally, but existentially, which presupposes his wholeness, unity of mind and heart. The closedness of the personal cognitive system, the splitting and depersonalization of knowledge, the orientation towards the possession of the external world, which suppresses all other relations to it - all this makes it difficult to find the truth that opens the way to freedom and integrity.

The process of cognition is the real exit of the cognizer from himself or the real entry of the cognized into the cognizer. Russian religious philosophy believed that the truth can be revealed only to an integral person who takes the whole world, all humanity, all culture into himself. The indicated ontological-epistemological position is determined by the unconditional evidence of the vital interaction of the subject and object. Because of this, the comprehension of being acts as its construction.

According to I. Prigogine, who developed the theory of dissipative structures (according to which chaos is a necessary condition for bringing the system to an attractor, to its own stable trend of self-development), knowledge of the world is a “dialogue with nature”, “the art of questioning nature”1. The phenomenon of consciousness is inextricably linked with the mental organization of a person, which contains the mechanisms necessary for the development of the individual and society (the development of dominants, adaptation to changing conditions, standardization of behavior).

In ancient philosophy, the idea of ​​the activity of the subject in the process of cognition and the explicit opposition of subject and object, which is characteristic of the philosophy of the New Age, is still missing, so that the question of the process of cognition itself can be raised. A true object cannot be a product of the theoretical power of the mind, and mental activity is understood as some necessary condition for the cognition of what appears as obviously given to the cognizing subject. Since a person is comprehended as a being inscribed in the structure of the cosmic whole, his activity does not create fundamentally new opportunities and conditions of being, but is limited only to the rearrangement of natural substances, a passive-contemplative attitude towards the world,

In modern times, there is a desire to consider a person as a model of cognition and action in all spheres of life. Man affirms himself by changing nature, but this change occurs according to its own laws, by realizing those possibilities that are contained in the world itself. According to F. Bacon, knowledge of the laws of nature gives a person power, power over it, but this power that transforms nature, a person discovers in the essence of the natural world itself. creative process represents the unity of man and nature: without changing the content of natural elements, a person seeks among them the possibilities that have not yet been realized by nature and embodies them in reality. Objective forms are valuable in themselves, and a person, creating something new and objectifying himself, remains entirely within the framework of nature itself, which gives him a model of actions.

Natural and social being: perspectives and ways of their interaction

The natural being of man is a single substantive and specific world inscribed in the integrity of nature. This level of a person's being is defined as his original essence; as something that is essential for him from the very beginning of his origin. Man has much in common with animals (for example, morphologically, scientists have somewhere between two hundred and more common features of man and monkey), but the differences between man and animal are more significant, the main of which is associated with the presence of abstract thinking in him; thanks to it, a person separates himself from nature, corrects his original imperfection (his “insufficiency”, “non-specialization of organs”, biological “lack of equipment”) in accordance with his needs and expands the environment to the size of the socio-cultural world.

The natural being of a person expresses his natural generation, direct connection and closeness to everything that exists. Acting as a real component of the natural whole, each individual is permeated with invisible connections common to the entire universe, stays in them and experiences them. The content of human nature usually includes corporeality, sensuality, instincts, unconditioned reflexes, sexuality, gender and age characteristics, the subconscious, biorhythms, the brain, innate mental characteristics, and human genetics. The natural existence of a person is a derivative form of the natural habitat, it is limited by the time QVO of life.

In the history of philosophy, human nature has often been identified with human essence, comprehended in various contradictory characteristics, the incompatibility of which does not allow finding a certain common “essence” of a person and, based on it, unambiguously establishing the unity and integrity of his being. The essence was reduced to rationality and unconscious-libidinal structures, to morality and the will to power, to symbolism and practical activity, to play and religiosity. Scholasticism, for example, saw in the dualism of essence and existence a radical split and inferiority of the natural (created) universe, which can be removed only in God. Due to such duality, a thing cannot appear as self-existing, identical to itself, because its existence is determined by the highest transcendent principle. F. Aquinas, in order to comprehend the dogma of creation, made the essence of man dependent on his existence, given to him by God.

The existence and essence of a person are closely related, as are the natural basis of human existence and its value-cultural forms, in the creation of which the essence manifests itself and takes shape. Essence refers to what being is. It acts as the unity of diversity, the logical basis of a number of phenomena that open it; as a set of mediation of an object (thing or person) by the surrounding world, summarized in a certain constancy of essential properties that determine functional value object, "Essence of a person" - these are essential characteristics that manifest themselves in a certain way in accordance with the internal logic of their own development and orderliness. Essence is "the totality of properties that explain action." The existence of a person is the natural basis of his essence, which, through the variety of specifically human manifestations and incarnations and in its original existence, is inexhaustible. Existence is a real process of people's life activity, a person's integration into the connections and relations of the world, his stay in spatio-temporal coordinates, reproduction and participation in the development of his being. Ontology, exploring the fundamental structures of human existence, makes the way from the existence of a person to his essence, which is revealed thanks to such aspirations of a person that cannot be limited by the limits of existing existence and have a spiritual nature.

In the concepts of philosophical naturalism, the natural universe plays a special role. Under the nature of man, the philosophers of the New Age understood the original stable structure from which laws arise. human behavior and response. The nature of man, in their opinion, is a set of innate properties and abilities that ensure his life in the world as a bodily being that obeys natural laws. As a purely natural being, man is completely dependent on the requirements of natural necessity. Human nature, taken by itself, as a complex of fundamentally stable and unchanging features, as limited in the form of its manifestations, is not subject to sociocultural differences and assessments. The absolutization of the role of natural factors underlies the teachings of the French materialists of the 16th century, who consider man as a contemplative subject, a passive product of social circumstances; and at the basis of behaviorist theory, which depicts human behavior as a series of immediate responses to external stimuli.

Nature-centric theories consider the truly human in an individual to be his universal nature, universal generic properties, that is, well-founded attributes that make a single individual a representative of humanity. This is clearly seen in the philosophy of L. Feuerbach, who considers man as a purely biological, extra-social being, as a link in the chain of tribal relations. “A person becomes that? that he exists only thanks to nature, all the more so since man's self-activity is itself rooted in nature, precisely in his nature. Feuerbach interprets the whole person not as a superficial personification ideal forms self-development, but as a being taken in all its real natural immediacy.

Meaningful values ​​of human existence

The origin of value ideas refers to the period of formation of the first civilizations, when the subject possessing specific needs, masters the surrounding reality and produces objects that satisfy these needs. Manifesting itself as an object of need, value acts as a form of its relationship to the social properties of objects and generally significant cultural patterns, as an awareness of the significance of natural and cultural phenomena, as a way of universal projection of reality associated with the ability of a person to broadcast experience through the produced by him. things whose logic explains the logic of human actions and relationships.

At the early stages of human development, the universal form of a person’s relationship to reality is benefit, orienting individuals towards the fulfillment of an immediate goal, which allowed them to maintain the stability of the social system and was associated with a low level of development of personal self-consciousness. According to the measure of the formation of the diversity of socio-cultural life and the improvement of the level of spiritual freedom, the individual expands the boundaries of everyday space, makes plans for a distant and repeatedly mediated future, overcomes, thanks to the developing level of consciousness, a purely pragmatic approach to reality and proceeds from an orientation towards value ideas. This process, in turn, undermines the stability of social forms, is a condition for the purposeful renewal of social ties and gives rise to more complex and dynamic relations between man and society. Value differs from usefulness in that it is associated with human freedom, has a projective character and requires certain spiritual efforts in its implementation.

"Benefit" (and pleasure) can be interpreted as a value concept, which reflects the positive value of objects and phenomena that directly meet the needs and interests of a person in his relation to his own life. The desire for benefit, the expectation of the desired future is a generic characteristic of a person. Benefit is considered as one of the guidelines of human activity: it organizes a person's aspirations and is associated with the regular use by individuals of the products of collective social activity and the experience of a sense of satisfaction from their implementation. The nature of benefit, like pleasure, is dual: there is no benefit at all that is not associated with some goal, and on the other hand, the feeling of benefit is a sensual reality, a commonality of human experiences, and can itself act as a goal (which was noted by utilitarianism).

Initially, the concept of benefit was exhausted by the meaning of satisfying the elementary needs of a person: in the conditions of primitiveness, the productivity of the simplest forms of tribal life of people, the effectiveness of creating social conditions for existence and cultural objects were realized. With the development of commodity-money relations, utility as a cash form of being becomes a universal, quite achievable, conscious measure of a projective attitude to reality, a way to justify the worldly position and everyday worldview. In the conditions of developed commodity production, social relations are built as relations of mutual use, within the framework of which the private interests of people are satisfied. The idea of ​​benefit, as the leading orientation of a person’s life thoughts and social ideology, contributed to the formation of a higher level of personal development, taught a person to foresee the results of his activity, ensured the economic success of social development, and guaranteed the production of the best results.

The problem of the correlation of good and useful arises one of the first in the history of philosophy. The Sophists, who first turned to man, proceeded from their identity and laid the foundations of the utilitarian movement, so widespread in ethical thought. The appeal to utility as the basis of moral activity was an attempt to find out the natural foundations of the origin of morality, since, according to the naturalistic position, the source and image of morality lies in the nature of the individual and his consciousness, the interpolation of which leads to a modification of the moral sphere.

Utilitarianism as a formalized and clearly expressed theory is associated with the name of I, Bentham. His ethical concept contains two main provisions; consequentialist, according to which morality is determined by the useful result of the individual's action, and hedonistic, where happiness is expressed through the categories of pleasure and pain experienced by the individual. Usefulness and goodness lie in the things themselves. Interest in the common good is not morally motivated. Good for the utilitarian has no specialized meaning. Feeling his individuality only in an object that he can enjoy, own, dispose of and therefore dominate over it, a person belongs least of all to himself. For utilitarians, individual benefit acts as the leading target incentive for any activity, and the good of society is presented as the sum of the benefits of individual individuals. F. Hutchesop's formula about the benefit as "the greatest happiness for the greatest number of people", acquiring a purely utilitarian character from I. Bentham, becomes the semantic and target maxim of legislation, thanks to which the individual acts as an end, and the state as a means of activity. Bentham in his reasoning reproduces the logic of the "free market", in which the freedom and activity of the individual is realized and which is able to rectify, after a certain time, the negative phenomena of social life.

A whole person is one of the rather fetishized concepts in everyday, scientific and applied psychology, pedagogy, as well as some other humanitarian fields of knowledge and some forms of social consciousness.

Possible options

In a reduced worldly understanding, a whole person is one whose words do not diverge from deeds. That is, this is a person who "has a backbone", or "the main core" ("core") of personality. Such people, of course, are respected, but such a principle of explanation as the main one is somehow too flat and insufficient.

In a more comprehensive understanding, the whole can be defined as follows: a person whose body, mind, and soul are developed and interact harmoniously, as a kind of unified whole.

Morality and harmony

A whole person is a mature and formed person, sufficiently independent spiritually, carrying out his activities on the basis of value and moral orientations. That is, a whole personality is, first of all, a harmoniously developed personality.

It should be noted that the understanding of harmony seriously differs among different peoples and in different cultures. However, in any case, any system of upbringing and education among different peoples and tribes in different cultures presupposes the desire to achieve integrity by the individual.

Development and education of integrity

Different educational approaches give different answers to the question: “How to become a whole person?” Each of them offers its own methods and approaches. At first glance, they are very different, in fact, most of the common life truths offered for assimilation in the process of education are similar in different systems (for example, Buddhist, Christian and even Muslim moral behavioral principles largely coincide with each other, as well as with principles of secular systems and education).

It is assumed that a person in the process of development and education, as well as subsequent self-development, learns the principles offered by the family, the education system and society. It is also assumed that the life goals and motives of the whole personality are tuned and implemented in accordance with the social ones, otherwise the individual can be considered a sociopath. In fact, everything is much more complicated and mysterious.

And in fact…

It is individuals with a unique development, often contradicting the concepts of integrity, that seriously influence the development of spiritual, moral, value, scientific and cultural spheres of society. They influence both positively and negatively.

The human psyche is, in general, a very subtle matter. Concepts such as spirit and soul are generally difficult to analyze. And certainly, least of all, a qualified analysis of the personality, its spiritual, mental and moral side needs labeling. Alas, the vast majority of practicing teachers do not differ in this matter with sufficient spiritual delicacy.

conclusions

Based on these reflections and reflections, the opinion suggests itself that a whole personality is a person with their own thoughts, life meanings and principles, which can change only in the process of their own, personal reassessment, and not under the pressure of others. Such people are outside the crowd, they are truly independent. Often a whole person is internally deeply alone, because he dares to be himself. You have to be especially flexible and multifaceted in order to survive without breaking down psychologically.

Well, summing up, I would like to remind you that a person usually subjectively endows certain meanings with meaning. Therefore, in the psychology of each of thinking people has its own understanding of the whole person. In any case, probably, everyone should strive for harmonious development, although it is easier for some to live without it.

Telnova N.A. 2005

H.A. Telnova, 2005

HUMAN INTEGRITY:

SPECIFICITY OF MODALITY AND METHODS OF MEASUREMENT

ON THE. Telnova

The problem of human integrity is of particular interest in connection with the accelerating and becoming more complex course of social development, which requires a revision of the entire range of normative-value structures of the social system, the development of a new human paradigm. Man, as a generic being, needs to find a balanced position in the world, a harmonious existence, a new type of self-determination. Such a need is associated with the splitting of the ontological structure of human existence, which results in the loss of the positive basis of human life. Creating a new space for the realization of personal potential, integrity acts as a key category of human understanding of all possible forms of self-realization and ways of measuring social processes, as one of the evaluative and prognostic characteristics of human existence.

The absence of a holistic theory of man complicates the formulation and solution of more specific issues related to the knowledge and development of human existence. The urgent need to integrate the cognitive and practical experience of people, to create a holistic image of a person who acts as the semantic and target center of the universe, contributes to the development of various approaches to understanding the specifics of human existence. The ontological approach is aimed at studying its deep laws, basic principles and basic structure capable of explaining the specific characteristics and properties of a person: at studying the complex connection of a universal nature between various layers of his being; on the constitution of a new quality of human integrity. At the same time, integrity is viewed through the prism of its existential uniqueness, acts as a fundamental, constructive and productive state of a developing human reality.

The problem of human existence is the question of the most general connection between all forms of human existence in the world. The development of a person is the formation of polyphonic integrity as the interaction of bodily-natural, socio-cultural, spiritual-individual forms of his being, which have a functional and intrinsic value. The three-level structure of human existence is singled out on the basis of differences in internal processes, structures of consciousness and the nature of the life of a person who simultaneously belongs to different worlds, as well as differences in the forms of activity and the relationship of a person with reality, in which he manifests himself as a bodily organism, as a person or as a unique individuality. Interconnected layers in a concentrated "constricted" state are embedded in the deep essential structure of a person who, in the unity of all his characteristics, appears as an integral being, like homo totus. These characteristics are the leading parameters of the formation and development of a person due to the fact that they underlie the models of self-regulation of complex systemic formations.

The comprehension of human existence as a systemic formation presupposes the presence of an internal complex structure of a heterogeneous and polymorphic nature. The progress of a system depends on the necessary measure of complexity and diversity of its elements; and human being in this aspect of consideration is a set and process of connecting direct and indirect facts and events of life, includes the fullness of subjective and objective relationships and connections, intentional motivational acts and external determinants, acts as a contradictory self-affirmation of a person through the deployment of his essential forces and potential opportunities. The man is so

the only being who, in organic integrity, combines the main manifestations of being and acquires apodictic outlines through the coordination of various relevant forms.

Human existence appears as an integral self-organizing system, which implies the existence of a person in a dynamically active mode, his fundamental openness to the world, the absence of impenetrable boundaries between them. The self-organization of a system means its transition to a coherent state, in which the cause moves into the inner sphere and is found in the self-unfolding of the form, immanent to the system. The process of society's impact on a person most effectively proceeds not through external pressure and coercion, but in the form of self-education, self-improvement, free self-realization. This leads to the disclosure of hidden potentialities in a person, to the formation of new states and structures, to the satisfaction of his individual goals and needs.

The nature of a person's reaction to an external influence is determined mainly by the specifics of his internal self-determination, which can be considered as a natural prerequisite for human freedom (this largely explains the different behavior of people in a standard situation created by the same external circumstances and causal conditions). The phenomenon of self-determination of an organism is explained by the presence of free energy in it and the information that it receives from external environment, encodes in its own structure and consciously uses it to organize its life activity. Freedom in this case can be defined as the highest form of self-organization and self-determination of matter, manifested at the social level of being; as a way of self-determination and self-realization of the subject, which in labor activity transforms the conditions of its existence and the internal foundations of its behavior in accordance with certain values.

The specificity of a self-developing system does not allow one to find that sufficient causal condition (or an indecomposable simplest “element”, “category”, “relationship”), which in a certain way determines its behavior, and the knowledge of which makes it possible to unambiguously predict the dynamics of its development. It is about the absence of some

a universal reference system, absolute criteria and assessments of the behavior of the "human system", since a person has his own destiny, a unique history of development and is "opaque" for detailed consideration and analysis. scientific methods turn out to be insufficient in revealing the “mystery” of a person, because they eliminate in advance his specific nature, individuality and leave social determinism, universal laws of nature, which are “indifferent” to the existence of a person.

Revealing the structure, internal ordering of the systemic integrity of the human form of existence gives it a historical vision, allows you to lead through the idea of ​​development, reveal unity in diversity, difference in a specific, really living integrity. The historical and logical nature of the formation of human existence includes an analysis of its past states that have a determining influence on the current forms of existence and determine the space of their possible changes. "Essence human personality finds its final expression in the fact that it not only develops like any organism, but also has its own history. ”Knowing the history of the development of human existence will help the process of its ordering, which acts as part of the existential strategy of self-organizing systems.

The specificity of human existence is manifested in the fact that its evolution is carried out not so much through an adaptive attitude to the world, but through transformation, active development of the environment, constant deviation from the norms when interacting with it. Thanks to the deviation, the processes of reflection, information, a fundamentally new type of energy and feedback arise as a way of exchanging energy and matter, which is necessary for self-organization. The evolutionary development of the system is ensured through the assimilation of the intrasystemic whole of various innovations and is considered as a search for adequate responses to the challenges of the environment by a person, as finding the optimal mode of existence in society, nature, among "others". This leads to a change in the goals, the nature of the behavior of the "human system", to its integration and cooperation with other systems. The direction of human development does not appear in the form of an unambiguously and definitely directed direction.

vector, according to the type of rigid causal dependencies, but as a result of the intersection of various event streams that reinforce each other, change or preserve certain trends, as a complex interweaving of external immutables and their internal refraction in a uniquely individual human being. A person carries out complex types of activity (creativity, freedom, conscience, transcendence), the determination of which goes beyond visual-sensory and predetermined relationships, but thanks to which he acquires spiritual qualities, realizes self-knowledge and self-determination.

The polyfunctionality of human existence, its inclusion in various systemic relationships suggest ambiguity and a certain uncertainty of human behavior. The more complex the organization of a holistic education, the greater the number of determinants affects the maintenance of the stability of its existence. It is impossible to predict and calculate human actions, as optimistic rationalists believed. In each specific “section” of the system of human existence, one side of a single whole, a moment of movement of its essence, is found. With some facets, human reality manifests itself in the epistemological aspect, with others in the communicative aspect, and so on, but all these “facets” mutually complement each other, revealing the multi-tiered structure of a single whole - human being.

The stable existence of an integral system presupposes dynamic balance and interlocking of acts of expansion of some element and dismemberment of the original integrity of another element (as the reverse side of the addition). These acts of expansion (through the formation of additions to oneself) should turn into acts of dismemberment, and vice versa: in the process of interaction between individuals, their inner worlds “reproduce”. Any act of communication "splits" their spiritual space into many parts (roles) and each of the individuals acts as a set of projections of their single essence. The individual element "attaches" to itself as a supplement various elements of socio-cultural reality (values, norms, schemes, stereotypes), thereby expanding its internal space and realizing the desire for the fullness of being and self-determination.

Human being is the correlation and interpenetration of all levels: there are no layers taken separately from each other, which only then enter into relations with each other. Being itself can be defined as the relation of its constituent elements: every separate reality in all its certainty is in relation to something else, and ultimately to the whole. The process of changing the system is due to changes in the relationships between its elements. The very nature of the relationship between the elements forms an invariant module as a structural basis for the meaning and formation of the whole.

The essence of the unity of the elements of the whole is that it has an internal character; it is a unity “from within”, therefore it is impossible to draw a hard line, to separate them from each other in an absolute sense. Due to the existence of internal causes of human development, nothing external can forcibly impose its laws on him, dictate the rules of life. The correct topological configuration of being, the expansion of the field of its free self-determination are built on the basis of revealing the hidden potentialities of a person, stimulating such internal states and structures that meet the goals of its self-development. The effectiveness of self-organization occurs in the natural mode of the body-spiritual organism, in the "open" space of the objective world and transcending with the coherent flow of all development processes.

The systemic integrity of human existence can be represented as a form of integration, compensation and unity of the relations of its structural elements; as the initial paradigm of their adequate understanding, providing an extensional dimension of a person. The system-functional approach to the study of the integrity of a person involves the analysis of two types of relationships between the layers of his being: the relationship of subordination (subordination, hierarchy) and the relationship of coincidence, in which these layers are considered as parity and of the same order, which are in a singular, non-linear relationship with each other.

Integrity, traditionally considered in a diachronic-triadic aspect, is associated with a sequence of hierarchical steps of a procedural, projective-targeted construction, in which the upper layers

reveal the meaning and meaning of systemic education, and the lower ones show the mechanism of its development. The relationship between the sides of being in this approach is subject to the principles of the level organization of the system. Each of the levels that make up the organic integrity is a necessary condition for the existence and, to a certain extent, the development of the next one. The natural organism acts as an important prerequisite for the functioning of a person as a full-fledged being (a disease limits his freedom, rights, opportunities for self-realization, etc.). The socialization of a person is a necessary condition for the formation of his creative and unique individuality. The unique significance of each of the layers of being is revealed not through the substitution of other layers or their ignoring, but through the ability to contain these layers in oneself and provide them with the opportunity to discover and manifest their constructive role, specificity and experience. These are cardinal, and not just phenomenal levels, forming a logical, and not a derivative, multidimensionality of human existence.

The concept of the hierarchical structure of being (analysis "vertically") has significant drawbacks: it is assumed that in the deployment of subsequent levels from previous states there is some kind of inherent program that only matures in time; priority is given to direct communication; the existence of relations of use, domination and power, opposition and subordination, infringement of the significance of the lower levels is allowed. The fate of the humanistic ideal is connected with the rejection of the idea of ​​mastery, suppression, violence. Cause-and-effect relationships within isomorphic structures are replaced by coherent relationships, and the traditional idea of ​​hierarchical subordination of the social and biological is replaced by the complementary idea associated with the evolutionary principle of systemic integrity.

The interaction between different levels of being can be considered according to the principle of mutually enriching and complementary entities. This implies the establishment of parity and coordination relations between them, which opens up broad prospects for solving important issues human existence. For example, through the awareness of the interaction of social and natural as equal and equivalent principles of being, the removal of chi-

one hundred consumer attitudes of society in relation to nature, adjusting the idea of ​​the dominant value of public interest over individual inclinations, restoring the role and significance of corporality in the development of a holistic person.

Thus, it is advisable to study the unity of the levels of human being in a synchronous-systemic aspect: integrity here acts as a set of parity, equal "hypostases" that are "unmergeable", retain their independence and are "inseparable", mutually permeable. A person exists as a system of parity and balanced formations, multidirectional tendencies that make up a single semantic field of his spiritual searches. We are talking about this type of relationship of a person to the world and to himself, which contains the idea of ​​deep involvement, connection, co-effectiveness of the various layers of human existence. At the level of such a deep interaction, the opposition of the different is lost, the pace of their evolution is synchronized, the relations of violence and suppression are eliminated, everything resonates with each other.

A holistic person acts as a resonator of the Universe. The idea of ​​ontological resonance expresses the coincidence, the oneness of man with the world, his rootedness in being. When the understanding of the world comes as "one's own" and a sense of being is born, which is both objective and self-evident, there is a resonance. In the process of creative influence on the world, a person brings his being closer to the world. The study of human existence within the framework of the synergetic approach is considered as a process of its self-construction to holistic forms of manifestation, which is carried out in creative acts.

The integrity of the system means the growth of interdependencies between its components: the actions of each of them are increasingly reflected in the position and possible actions of other parts. The property of integrity is manifested in the fact that the elimination of any, even the most “insignificant” part of it, makes it impossible for the entire system to function. Such a system is not built in parts, but is created all at once and in its entirety, which does not fit into the concept of hierarchical ascent from simple to complex. Parts of the whole mutually condition, modulate and complement each other; act as different projections of a single integrity; are not related to each other by a causal dependence, suggesting

relations of generation; reveal their properties only by being included in a single whole. Recognition of the equality of different levels leads to true unity based on the manifestation of various forms. The flexibility of relations between the elements of the structure of human existence, manifested in their internal opposition and mobility of boundaries, leaves a person with free space for actions and choices, and their complementarity gives him the opportunity to overcome his own limitations and inferiority, to expand the scope of his consciousness.

The movement of integrity takes place in the space created by the relations between its components and closes with them. The interdependence of various aspects is of a rotational nature, it does not act as a linear causal series, but as a kind of vicious circle, within which each level of communication is a condition of another, is conditioned by it, and vice versa. When human being as an object of study is taken in a constantly changing state, when it is both “one” and “other”, it is possible to reveal its essential fundamental characteristics, and not artificially link the forms of manifestation of the human universe as once and for all certain, unchanging, unambiguously fixed . The main elements of human existence are not subordinate to each other, but are in a system of mutual influences, so that its structure is not “unfolded” in one direction, but has a circular character. Such a circular determination allows a person to avoid ontological marginality.

In the "horizontal" aspect of measurement (horizontal - a scale of degrees of assignment of meanings and contents), integrity is considered as the interaction of one-order parity principles that form a mobile isomorphic structure. Based on the principle of structural isomorphism, the unity of levels is understood as a space of meanings, which is considered as a self-organizing whole. The intersection of different spaces makes possible the "increase of meaning", which leads to the emergence of a qualitatively new formation. The system of meanings acts as a creative organized world, "metafield". In a co-incidental relationship, the sequential type of connection, where one follows from the other, is replaced by the simultaneous, singular nature of the connection, as a result of which a certain unified field arises (in the value sense -

le), penetrating each of the layers of being, not being reduced to any of them. The dynamics of the deep processes of being acquires an ever increasing density, in which the oppositely directed intentions and the events expressing them tend more and more to synchronization and interpenetration (displacing sequential alternation).

Due to the complexity of system dependencies within which a person exists and develops, the relationship between various aspects of his being cannot be given in a direct and obvious way. The solution to the problem of human integrity can only be approached through the study of mediated relationships or symbolic structures, the search for a common denominator or a universal equivalent - in a word, everything that can act as a supersensory interval penetrating the layers of human existence, ensuring their coherence and giving them a certain form of unity. Integrity contains a certain semantic field formed inside it, which collects and holds various elements within common boundaries, ensures their originality and qualitative certainty, and regulates the “metabolic” processes between them.

The more complex the object, the more parameters it has. The parametrization of a person can give his being a contradictory character, which is removed in a symbol that forms a conceptual field, where the totality of all meanings and substantially significant qualities of a person is compared and concentrated. A symbol is a mental means of generic, and later personal, self-identification, which gives rise to its boundless semantic diversity. A.F. Losev saw in a symbol not just a sign, but an idea, an image ordered in a certain way, the expressive structure of a thing, meaning2. Any symbol in its own tonalities is a reflection of a certain whole, which is projected in it and is a repository of information about what it depicts.

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willfully mediated interaction of the layers of being. The meaning of the integrity of being lies in the integrative effect of the interpenetration of its components, which, co-changing each other, form within their multitude a single and invisible mediating reality that partially penetrates each of them through the emerging content, at the same time qualitatively from these components.

components are different. The mediating reality is that symbolic place where the combination of separated functions, methods, the connection of various principles, the state different sides, co-existence of various layers of human manifestations; where mutual limitation is overcome and mutual addition, expansion, transformation, extraction of experiences take place. The symbolic space is a homogeneous field of isomorphic correlative elements. The value-semantic field (“meta-field”) is understood as a matrix of all bio-socio-spiritual meanings and a symbolically established connection of all circles of human existence; it contains all possible states of human reality, which in its context acquire a deep and sublime meaning.

Symbolic space is a union of overlapping elements, a point of their filling, condensation, a place of connection, a supersensible interval as a condition for the realization of proper human acts. It can be described through such indivisible and non-predicative characteristics (creativity, freedom, duty, and others) that cannot be unequivocally tied to any particular layer of being. Problem-creative concepts help to overcome the limitations of human reality, unfold it into the openness of being, give the functional levels an existential (and not substantial) character, set the general pace of development of various elements, create a value horizon of “pre-understanding” of the world.

"Metafield" as a symbolic formation is a fundamental code that plays the role of a kind of semantic shell of integrity. This is a continuously renewing single space in which and through which the reconstruction and reproduction of the human phenomenon as a whole takes place, work is done to generate its meaning; human existence appears here as a self-organizing process. Meanings also acquire the properties of a process and are kept in this field of mobile interaction of the layers of being, each of which bears some facets of a common meaning, vibrating at the conditional joints between them. The mediating reality is the inner side of the relations between the layers, it gives them a new meaning, it is not content, but containing, “transrational”.

Wholeness is not localized, not metric; it is virtually (possibly, in essence) present in its parts as a single semantic universe, which acts as a generative and generative. On the one hand, organic symbiosis cannot take place without the presence of this value field, on the other hand, it is generated by the interaction of levels. “The being of the one with the other, the action of the one on the other is here the being of the one for the other; and this being of the one-for-the-other is, in spite of separateness, the being of the one-in-the-other. It cannot be described in terms of clearly fixed concepts, here the moment of super-systemicity is concentrated with the greatest force. The symbolic loading of the act of life means its belonging to the universal forms of being. Integrity is a symbolic designation of the essence of a person who preserves self-identity in a shaky series of oppositions and duality of being.

The problem of combining different things in a single whole presupposes the presence of a layer of mechanisms that realize the generation of meanings. Everything is correlated with something else, lying deeper or higher than itself, and acquires its fullness only together with this higher. If the correlation disappears, meaning and persuasiveness are lost. The processes of combination represent a mechanism that implements the introduction of social experience into the space of being of individual consciousness. The entry of individuals into various forms of social integrity requires the combination, matching of their interests, needs, results of labor, which are carried out through different acts of communication and interaction. The implementation of the processes of harmonization of diverse interests is ensured through the development of universal human morality, international law, elements of the general planetary consciousness, and the formation of the image of a person of the future. Abstracted schemes developed by man, forms of preservation and translation of human experience in the cultural tradition become a space for connecting isolated and separated in time and space positions, functions and efforts.

Culture acts as a symbolic reality that connects the stages of human passage through history, links all aspects of its activity into a single life world, forms and centers communication links between people, appears as a meeting of ideas and co-creation.

personalities revealing and constituting value meanings of your being. A person, connecting to social memory, creates around himself a symbolic-semantic grid of culture, which he imposes on the world around him and with the help of which he tries on social life, therefore the boundaries of the “human world” coincide with the boundaries of culture. By joining the symbolic-semantic sphere of culture, a person, through integration and internal “processing” of the system of its values, absorbs the entire universe, the totality of human experience, thanks to this overcomes the restrictive nature of its existence and brings being to the fullness of self-manifestation. In the semantic field of culture, symmetrical and ordered structures act as an ideal principle of transcending, providing the positing and grouping of various oppositions, the implementation of isomorphic correlation of empirically disparate phenomena and the formation of a new meaning as a result of their interaction. In this perspective, cultural value phenomena are a universal analogy to the compensatory mechanism of human self-identification.

The definition of integrity as a certain commensuration of various functional layers induces the possibility of a number of problems. The concept of integrity is only partially and within certain limits, namely, within the framework of rational knowledge, connected with the concept of a system; beyond these limits, it includes metalogical and transfinite properties. The system approach corresponds to the expression of the formal side of integrity, therefore it is necessary to try to comprehend its substantive aspects, the form of embodiment of the unity of the relationship, the commensuration of the layers of human existence. How are complementary, internal conjugation of the layers of being possible, or, in other words, what kind of event occurs in human existence, thanks to which the integrity of a person is realized and achieved, how does the existence of a person as a whole “take place”? A holistic self-identification of a person "takes place" through a creative breakthrough into the metaphysical world of values, through aspiration to the transcendent heights of being. The self-transformation function, given by the interaction of human layers

human being, each time reproduces the conditions of its formation, "self-adjustment" and self-deployment on the basis of the possibility of human transcendence.

In the very being of a person, there is a tendency to concatenate its various principles, and integrity in this context acquires the function of a determinant that sets and organizes various connections and relationships of human existence. This trend is connected with the human desire for self-improvement, self-realization and leads to the problem of clarifying its metaphysical foundations. In the metaphysical dimension, the integral self-identification of a person is a dynamic, purposeful synergy of personal structures to the transcendent peaks of being, which has the highest degree of validity and integrates various modes of human existence.

Integrity acts as a strategic landmark of human development, denoting his metaphysical claims to self-determination; as a regulatory principle that must always be present in the mental space of spiritual being, embracing the infinitely new possibilities of man. The specificity of the main metaphysical ideas (freedom, morality, integrity) consists in an intrinsically valuable semantic concept, which contains not the final result, but the endless process of gaining freedom, integrity or virtue by a person. The ability of a person to synthesize internal structures and layers of being, to harmonize external forms their manifestations give him hope to overcome the global self-alienation accumulated in the historical process and expand the limits of self-manifestation. The need for integrity is one of the fundamental needs, the satisfaction of which is a condition for the formation of the universal harmony of the diverse in it.

NOTES

1 Rubinstein S.L. Fundamentals of General Psychology. SPb., 1998. S. 641.

2 Losev AF. The logic of the symbol // He. Philosophy. Mythology. Culture. M., 1991. S. 272-273.

3 Frank S. Incomprehensible. Ontological introduction to the philosophy of religion // He. Op. M., 1990. S. 370-371.