Human corporeality and its development. Physical culture as a disciplinary space for the formation of corporeality. Review of modern concepts and hypotheses

T.E. Tsvetus-Salkhova "BODY" AND "BODY" IN CULTURAL RESEARCH

What is "body" and what is "corporeality"? Determination of the basic meanings of the concepts "body". Dividing the body into "internal" and "external". Definition of the concept of "corporality". Distinction of the concepts "body" and "corporeality". Analysis of the development of philosophical ideas about human corporeality. Consideration of corporeality from different angles and from different approaches (epistemological, ontological, phenomenological, axiological, etc.) throughout the history of cultural studies.

Key words: body; corporality; the phenomenon of corporeality.

The established classical tradition of separating culture and corporality, breeding the inner world of a person and his external declaration has become outdated. Therefore, new "discoveries of the body" in various areas of empirical and theoretical knowledge pose the problem of its philosophical and sociocultural comprehension, bringing the theory of human corporeality into an integral system. Researchers believe that at present, not only a differentiated analysis of the body as an object and the body as a subject is needed, but also an integrative analysis of the totality of its various states, qualities and abilities, united in the concept of corporeality. As a result, one of the main research problems is the question of the ability of modern science to reveal the essence of the phenomenon of human corporeality.

The category of corporeality began to be introduced, on the one hand, under the influence of cultural studies and semiotics, where they found that in different cultures the body is understood and felt in different ways, on the other hand, as a result of a new understanding of the concepts of "disease", "pain", "organism" and others (it turned out that these are not so much natural states of the body as cultural and mental concepts that are appropriated, formed and experienced by a person). All these studies force us to separate the concepts of body and corporeality, linking with the latter the processes understood in the cultural-semiotic and psychotechnical voice. Corporeality is a new formation constituted by behavior, something without which this behavior could not have taken place, it is the implementation of a certain cultural and semiotic scheme (concepts); finally, it is precisely corporeality, i.e. body mode.

However, in our opinion, it is necessary to separate the concepts of "body" and "corporeality", since their difference takes place in cultural studies.

What is corporeality as opposed to body? First of all, they are distinguished from each other, so to speak, by the measure of “vitality”. By "body", as a rule, they mean, first of all, a physical object that does not possess subjectivity and is devoid of spirituality. Speaking of the body, we mean either the natural-scientific view (the body as a biological and physiological organism), or the aesthetic, or, finally, practical (the everyday understanding of the body). In psychology, it is not the body itself that is considered, but certain changes in consciousness associated with the body, for example, a violation of the scheme, boundaries or sensations of the body.

The legitimacy of the separation of these definitions is confirmed by the data of historical linguistics, derived from the experience of the linguistic traditions of the peoples of the world.

In particular, in the past epochs in the Russian language, in addition to the now common word "body", which today includes different contents, there was another, now obsolete word "tel". First, in accordance with the data of V.M. De-vishvili and P.V. Zhogov, defined lifeless matter, and the second - a living, feeling person. Similar examples are found in other linguistic traditions. So, according to T.M. Buyakas,

B.A. Mikheev and V.V. Letunovsky, in German there are also two words: one of them designates a physical body, which they “have” (“Körper”), the other, a dynamic form through which a person “reveals himself” (“Leib”).

The presence in culture of the concept of "body", writes in the New Philosophical Encyclopedia P.D. Tishchenko, "testifies to the categorization of being into" external "and" internal "- that which is open to the view (manifested) in things and man, and the invisible - the otherworldly, the sphere of ideal essences, etc." ...

In turn, modern postmodernism (M. Foucault, J.L. Nancy, J. Derrida and others), as if in the logic of counterpoint, notes A.P. Ogurtsov, “putting forward a program of depersonalization of the subject, drew attention to the conjugation of sensuality and thought, to the corporeality of consciousness, which does not allow the use of the opposition“ externally ”and appeals to the affective aspects of human existence, primarily to sexuality and negative affects (sadomasochism, cruelty, etc.). ) ". “The body-without-organs, - explains V.A. The road is not a body-object, if it exists, it is on the other side of the generally accepted idea of ​​bodily reality, outside its own image and bodily scheme (spatio-temporal and topological coordinates), outside of anatomy and psychosomatic unity. " But is it possible to think: "the corporeality of consciousness" or "body-without-organs", "outside the anatomy and psychosomatic unity"?

As mentioned above, internal and external components can be distinguished in the structure of the body. Internal components (inner living space) are cognized through introceptive sensations and feelings. External components (appearance and external living space) are not only felt, felt, but also visible. Most of the existing psychological research is devoted specifically to the visible body and appearance as a component of the "I" image.

MM. Bakhtin also, highlighting the internal and external body, believed that “the internal body - my body as a moment of my self-consciousness - is a co-

a pool of internal organic sensations, needs and desires, united around the inner world. "

Thus, we come to the conclusion that corporeality becomes a picture of our consciousness, an aspiration of what we are. The “corporeality of consciousness”, directing a person’s life, can “give it the best possible shape (in the eyes of others, oneself, as well as future generations for which one can serve as an example) ... Here is what I tried to reconstruct: education and developing some practice of oneself, the purpose of which is to construct oneself as a creation of one's own life. "

Man undergoes metamorphosis throughout his life. Entering bodily esoteric oriented practices, he is born with a new birth. He has a new corporeality (the body of a musician, dancer, karate, gymnast, etc.), a new consciousness, a new personality.

It should be noted that the concept of "corporeality" currently has an extremely wide range of interpretations. However, all of them, one way or another, boil down to the definition of the relationship of the bodily and mental components in a person. This important aspect of the dualism of soul and body (subject and object) was fundamental in the understanding of the human essence in classical philosophy, and it still remains relevant in Western culture. It is not surprising that the inertia of such opposition of soul and body, cultural and natural principles, as peculiar poles of opposition, turned out to be inherent in modern sciences that study the problem of man.

However, the juxtaposition of body and soul in the modern sociocultural situation is not as categorical as it was in the past. The fact is that under the conditions of a secularized culture, the classical division of the cultural time of the soul and the physical time of the body, their substantial distinction, has revealed its inconsistency. These two concepts found equality, mutual sovereignty and found a consensus in the developed universality of the corporal.

Modern philosophical reflection on corporeality tends to consider it as a special type of human integrity, which has a special beingness and spatial dimensions. In this case, corporeality is understood not as an object, not as a sum of organs, but as a special formation - an unconscious horizon of human experience, constantly existing before any definite thinking. The problematic field of modern philosophical analysis of this issue includes the study of the boundaries of corporeality and the human body, the dialectics of the external and internal levels of corporeality, freedom and determination of the bodily organization of a person in different types of cultures.

In the epistemological context, the introduction of the concept of "corporeality" into the scientific arsenal has a methodological meaning. The fact is that corporeality, theoretically including the two poles of the binary opposition - the soul and the body, forms a single space, which makes it possible to study in the natural integrity of nature -

nye, psychological and socio-cultural manifestations of the human essence. Thus, human "corporeality" is understood as a spiritualized body, which is the result of the process of ontogenetic, personal growth, and in a broad sense - historical development. In other words, corporeality is designed to express the cultural, individual psychological and semantic components of a human being.

On this occasion, V.P. Zinchenko notes: “In order to discuss the ways of animating the body and externally,“ disgracing ”the soul, the space“ between ”should be involved, in which there would be something that relates equally to both the soul and the body, but would not be that nor others. Or, more precisely, it would be the flesh of both soul and body. Living movement is at least a mediator between the soul and the body. " This space "in between" - the space of rethinking, the emergence of new meanings, the space that connects opposites - is corporeality.

In the phenomenological approach, corporeality as an existential phenomenon, as the indistinguishability of the “internal” and “external” principles of a person, became the subject of mental analysis by E. Husserl, J. Bataille, A. Artaud, S. Beckett, J. Deleuze, M. Merleau-Ponty, J.-P. Sartre, M. Heidegger, M.M. Bakhtin, V.A. On the road, J.-L. Nancy and other authors. An important element of the phenomenological method is the qualitative distinction between the experience of a "living body" and an "anatomical body"; the latter can only be found in a purely physical description.

But here, too, the phenomenon of the human body is interpreted in different ways. E. Husserl strengthens and absolutizes the spiritual, subjective principle, the inner feeling of "I", assigning the body the role of a passive principle. M. Merleau-Ponty, on the other hand, makes the body absolutized and transforms it into a universe - a "phenomenal body", i.e. corporeality, which is the meaning-generating transcendental form of the world.

MM. Bakhtin devotes a number of his works to the phenomenology of the bodily feeling and the allocation of the "external" and "internal" body. Phenomenological evidence expresses, in his opinion, the "inner" body. For J.-P. Sartre and V.A. Corporeality, or “flesh,” is dear - this is a kind of excess of the body, that into which it stretches in order to become the matter of fulfilled desire. “Flesh” is actualized as a result of “touch” (J.-P. Sartre) or “gaze” (V. A. Podoroga). In the understanding of these authors, corporeality ("flesh") has functional rather than anatomical characteristics. “Flesh is not a body, flesh is a“ glue layer ”(Sartre) between two bodies, formed as a result of the exchange of touches, as if it could incarnate one flesh into another. The flesh appears on the surface of the body, or, to be more specific, flesh can be called the state of the body when it appears on its own surface. "

For another representative of the phenomenological approach, A. Artaud, the idea of ​​reality as an inverted image of visibility, an “internal” body as a mirror image of the “external” body, is valuable. The ideal of life is a secret meeting of "external" and "internal" bodies, the reunification of thought and feeling.

From a frozen scheme, an organic shell and a mechanism described in mathematical language, physicality in F. Nietzsche turns into a unique set of microscopic relations of forces, energies, pulsations, where any of the smallest elements has its own, completely autonomous sphere of distribution, a specific growth perspective, an internal law, not subordinate to any supposed goals from the outside. The bodily image is endowed with the characteristic of internal activity, dynamism.

The most significant advances in understanding human corporeality have been achieved within the framework of the sociocultural approach, whose representatives regard it as nothing more than a product of cultural development. Within this direction, corporeality is understood as a sociocultural phenomenon, defined as "the human body transformed under the influence of social and cultural factors, possessing sociocultural values ​​and meanings and performing certain sociocultural functions."

The fact is that the inclusion of a “corporeal person” in the socio-cultural space entails significant consequences for his body, transforming from a biological phenomenon into a sociocultural phenomenon, acquiring, in addition to natural attributes, properties and characteristics generated by social and cultural influences.

The human body is exposed to objective intense influences from environmental factors, lifestyle characteristics, socio-economic structure and social institutions. Thus, the image of a person is formed in the structure of everyday ideas and specialized knowledge, in other words - corporeality.

THEM. Bykhovskaya identifies three hypostases of human corporeality: the natural, social and cultural human body. By "natural body" it means a biological body that obeys the laws of existence, development and functioning of a living organism. The “social body” is the result of the interaction of a naturally-given human body (“natural body”) with the social environment. And, finally, the “cultural body” is a product of the culturally related formation and use of the bodily principle of a person, which is the completion of the process from “impersonal”, natural-bodily preconditions to the actually human, not only to the social-functional, but also to the personal being of corporeality.

The cultural-historical, informational-cultural and value approaches are also similar in their qualitative characteristics in the study of human corporeality.

The construction of models of corporeality within the framework of the cultural-historical approach can be traced in the works of P.D. Tishchenko, P. Freund and other researchers. The various stages in the development of human society, these authors believe, are marked by their specific ideas, images and standards of corporeality, which reflect both the culture of the era, and the value of the body itself, and its relationship with mind. Of course, physiology is the most striking natural-scientific representation of body problems, but even about it

P. Freund spoke of it as "socially constructed", arguing that the form of such construction is associated with the historically changing context of production and consumption, with the relationship of power and domination.

In this context, the work of A.A. Tahoe-Godi, V.L. Krutkin, V.M. Rozina, A.S. Khomyakova, R.T. Ames. The work of L.P. Kiyashchenko, L.V. Zharova, L.I. Antsiferova. The problem of corporeality is also in the area of ​​attention of researchers about the relationship between biological and social, which can be traced in the works of Z.K.Boydulov, E. Louis, G.M. Merabshivili, S.G. Pilecki, M. Estreya. Body experiences and body expression provide the conditions for distinguishing between external and internal body languages.

Thus, human corporeality is a multidimensional, creative, holistic information system. The fundamental principle of the integrity of human corporeality is information interaction of its various levels (internal and external; biological, psychological, social and cultural), which allows maintaining correspondence between internal and external factors of information and the development of the ability to dialogue between “external” and “internal” states of the body. Signs and symbols as signs of external and internal aspects in the space of corporeality are combined into one linguistic structure.

Since social and cultural relations for the most part are projected onto the screen of the physical body,

then the human body bears the imprint of both social and cultural-historical values. In this regard, it becomes extremely important to study the axiological aspects of corporeality in the framework of the value research approach.

Here I.M. Bykhovskaya proposes a study of corporeality from the standpoint of meaning, from the standpoint of analyzing its value content. The prerequisites for such a consideration of the body and corporeality through the prism of a person's measure are contained in the works of socialization of the body by M.M. Bakhtin, P. Berger, D. Blacking, M. S. Kagan,

V. L. Krutkin, T. Luckmann, M. Moss, H. Plesner, P.D. Tishchenko, A.Sh. Tkhostova, A. Shchutsa, M. Foucault, E.R. Yarskoy-Smirnova.

It is necessary to take into account the moment we have indicated that the analysis of the development of philosophical ideas about human corporeality in the historical and philosophical process showed the impossibility of considering it in isolation from spirituality. This precisely explains the fact that in philosophy the categories of the external and internal being of a person are fixed, and the realization of human corporeality as a value is achieved.

LITERATURE

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The call of ancient philosophers to know themselves is no less relevant today than in ancient times. A person needs to know the capabilities of his body in order to resist diseases and make life the most active and full of value.

An essential feature of a person's physical capabilities is the presence of enormous reserves that can be developed and used if necessary. Even in animals that are closest in their biological nature to humans (for example, mammals.), The reserves of the body are much smaller. The machine, like any mechanical device, is completely devoid of such. Depending on the mode of operation, it can be "used" for the greater and lesser part of its capabilities, however, their value remains unchanged and is only wasted in the process of wear of the parts.

Man, on the other hand, develops in the process of activity. The ability to improve and develop, to which we are so accustomed that we usually do not notice it, is an amazing property of a person. This allows us, at our own will, as if by the power of magic, to transform our body, many times increasing its physical capabilities.

That is why it is so necessary to study the reserve capabilities of the body - after all, they are, in essence, the most valuable thing that determines the level of our health, working capacity and, ultimately, the usefulness of human life.

The first part of the work sets out the theoretical aspects of the problem. The limits of the human body's capabilities are revealed with the help of actual historical examples, unique cases recorded in various sources.

In the second part of the work, the author conducts a study of the physical capabilities of his own body. In addition, the author has done work to improve these capabilities, various techniques have been carried out: a set of exercises for flexibility, a relaxing technique.

Part I. Limits of the capabilities of the human body.

1. Temperature limits of human life.

Since our life is provided by strictly regulated temperature conditions of biochemical reactions, it is clear that a deviation in either direction from the temperature of comfort should have an equally unfavorable effect on the body. Human temperature - 36.6 ° C (or, more precisely, for the depth of the so-called core - 37 ° C) is much closer to the freezing point than to the boiling point of water. It would seem that for our body, which is 70% water, cooling the body is much more dangerous than overheating it. However, this is not the case, and cooling of the body - of course, within certain limits - is much more easily tolerated than heating.

Healthy people can withstand an increase in body temperature of up to 42 ° C. Increasing it to 43 ° C, according to doctors, based on hundreds of thousands of observations, is already incompatible with life. However, there were exceptions: cases of recovery are described for people whose body temperature rises to 43.9 ° C and even higher. So on July 10, 1980, the Grady Memorial clinic in Atlanta (USA) was admitted to a 52-year-old black Willie Jones who suffered from heatstroke that day, the air warmed up to 32.2 ° C, and the humidity reached 44%.

Jones' skin temperature reached 46.5 ° C. After 24 days he was discharged in satisfactory condition.

Foreign scientists conducted special experiments to determine the highest temperature that the human body can withstand in dry air. An ordinary person can withstand a temperature of 71 ° C for 1 hour. 82 ° C - 49 min. , 93 ° С - 33 min, 104 ° С - only 26 min.

The supermarathon, which took place in Death Valley, the California desert, which is considered the driest and hottest (50 ° C in the shade and about 100 ° C in the sun) desert in the world, is also striking. The 28-year-old French runner Eric Lauro, who has long dreamed of such a test, started 250 km west of Las Vegas and ran 225 km in Death Valley in five days. For 7-8 hours, he covered about 50 km daily. For five days of running on the hot Loire Desert, who weighed 65 kg with a height of 1 m 76 cm, lost 6 kg. By the end of the run, his pulse increased so much that it was difficult to count it, and his body temperature reached 39.5 ° C.

With regard to low temperatures, many records have also been set here.

In 1987, the media reported an incredible case of the revival of a person who had been frozen for many hours. Returning home in the evening, 23-year-old resident of the West German town of Radstadt Helmut Rikert got lost, a snowdrift fell and froze to death. Only 19 hours later, he was found by the brothers who were looking for him. As the doctors suggested, having fallen into the snow, the victim was overcooled so quickly that, despite an acute lack of oxygen, the brain did not receive irreversible damage. Helmut was taken to the intensive cardiac surgery clinic. Where, for several hours, the victim's blood was warmed up with a special device. A blood thinner was also used. And only when the body temperature rose to 27 ° C, the doctor, with the help of electroshock, "started" the victim's heart. A few days later, he was disconnected from the heart-lung machine, and then discharged from the hospital.

And here is another striking case registered in our country. On a frosty March morning in 1960, a frozen man was delivered to one of the hospitals in the Aktobe region, who was found by chance by workers at a construction site on the outskirts of the village. Here are the lines from the protocol: "A numb body in icy clothes, without a headdress and shoes. The limbs are bent at the joints and it is not possible to unbend them. When tapping on the body, a dull sound, as from striking a tree. The temperature of the body surface is below 0 ° C. The eyes are wide open, the eyelids are covered with an icy edge, the pupils are dilated, cloudy, there is an ice crust on the sclera and iris. The signs of life - heartbeat and breathing - are not determined. The diagnosis was made: general freezing, clinical death. "

Naturally, on the basis of a thorough medical examination, the doctor P. S. Abrahamyan, who examined the deceased, had to send the corpse to the morgue. However, contrary to the obvious facts, he, not wanting to come to terms with death, put him in a hot bath. When the body was freed from the ice cover, the victim was brought back to life with the help of a complex of resuscitation measures. An hour and a half later, along with weak breathing, a barely perceptible pulse appeared. By the evening of the same day, the person regained consciousness. After questioning him, we managed to find out that he had been lying in the snow for 3-4 hours. He not only remained alive, but also retained his ability to work.

The cases of people staying in icy water for many hours are also striking. So, during the Great Patriotic War, Soviet sergeant Pyotr Golubev swam 20 km in icy water in 9 hours and successfully completed a combat mission.

In 1985, an English fisherman demonstrated an amazing ability to survive in icy water. All his comrades died from hypothermia after 10 minutes. after the shipwreck. He swam in the icy water for more than 5 hours, and, reaching the ground, he walked still barefoot along the frozen lifeless shore for about 3 hours.

In order to increase the body's resistance to adverse environmental conditions, hardening is used.

During hardening, the temperature difference between the environment and the core of the body brings down a powerful stream of stimulating influences on the sensitive apparatus of the skin, which, like in a thermocouple, energize the body, stimulating its vital activity.

Today it is already known for sure that hardening is a necessary component of a healthy lifestyle, an important component of high performance and active longevity.

Particularly interesting in terms of health improvement is the hardening system developed by P.K. Ivanov, which Porfiry Korneev: tested on himself for decades. All year round, in any weather, he wore only shorts, barefoot, swam in an ice hole, could be without food or water for a long time, while maintaining vigor, optimism and efficiency. He has thousands of followers who have learned not to feel the cold even in the most severe frost.

2. Life without breath, food and water.

You can go for a long time - weeks and months - without food, you can not drink water, but life without breathing stops in a matter of seconds. And the whole life of each of us is measured by the period between the first and last breath.

It turns out that under the influence of systematic physical training, a person acquires the ability to resist a lack of oxygen - hypoxia. Resistance to it is becoming an important component of a record achievement in modern sports. When performing extreme physical stresses, the capabilities of the respiratory and circulatory organs are not enough in order to provide the working muscles with a sufficient amount of oxygen. Under these conditions, the athlete wins who, due to volitional efforts, can continue tense muscular work, doing the seemingly impossible. That is why highly skilled athletes develop the ability to hold their breath much more than untrained people. The duration of such breath holding in athletes reaches 4-5 minutes.

If we use special influences that increase the "supply" of oxygen in the body or reduce its consumption during the subsequent holding of breath, then the time during which ventilation of the lungs can be dispensed with increases to 12-15 minutes. In order to stock up on oxygen for future use, athletes breathe an oxygen-enriched gas mixture (or pure O2), and a decrease in oxygen consumption is achieved through psychological adjustment: self-hypnosis, which helps to reduce the level of vital activity of the body. The results achieved seem incredible; the world record for diving duration was set in 1960. in California by Robert Forster, who was under water for 13 minutes. 42.5 s. Before diving, he spent 30 minutes. breathed oxygen, trying to absorb it in reserve as much as possible.

Also interesting are the observations of the American physiologist E. Schneider, who in 1930 registered even longer breath holdings in two pilots - 14 minutes. 2c. and 15 minutes. 13 p.

And here is another event, which took place in 1987. Two small children survived after spending 15 minutes. in a car that ended up at the bottom of a Norwegian fjord. The misfortune happened when the mother's car skidded down an icy road and slid down into Tandsfjord, on the west coast of Norway. The woman managed to jump out of the car, a four-month-old girl and a two-month-old boy were inside the car at a depth of 10 meters. The first passing car, which the mother stopped, belonged to one of the employees of the local commune, with the help of a radiotelephone it was possible to immediately get the fire brigade to its feet. And then the circumstances developed in an incredibly happy way. The person on duty who received the alarm knew that the diving club had its base just near the scene of the tragedy. The kids were lucky, because it was at this time that there were three divers in the k club, fully equipped for rescue operations. They immediately got involved in saving the children. After a fifteen-minute stay under water, the children suffered cardiac arrest. However, they were saved.

How long can a person live without food? We are familiar with the pangs of hunger, if not from personal experience, then from stories about polar explorers, about lost geologists, about sailors who were shipwrecked.

During the Great Patriotic War, in July 1942, four Soviet sailors found themselves in a boat far from the coast in the Black Sea without water and food supplies. On the third day of their voyage, they began to taste the sea water. In the Black Sea, the water is 2 times less salty than in the World Ocean. Nevertheless, the sailors were able to get used to its use only on the fifth day. Everyone was now drinking up to two jars of it a day. So they, it would seem, got out of the situation with water. But they could not solve the problem of providing food. One of them died of hunger on the 19th day, the second on the 24th, and the third on the 30th day. The last of these four - the captain of the medical service PI Eresko - on the 36th day of starvation in a state of darkened consciousness was picked up by a Soviet military vessel. For 36 days of sea wandering without eating, he lost 22 kg in weight, which was 32% of his original weight.

In 1986, the Japanese J. Suzuki climbed Mount Fujiyama (3776 m). At an altitude of 1900 m, the 49-year-old climber got into a strong snow storm, but managed to hide in some kind of hut. There he had to spend 38 days, Suzuki ate mainly snow. The rescue officers who found him found Suzuki in good physical condition.

During fasting, water intake is of great importance. Water allows the body to better maintain its reserves.

An unusual case of voluntary starvation was reported in Odessa. An extremely emaciated woman was taken to a specialized department in one of the hospitals. It turned out that she starved for three months with the intent of suicide, having lost 60% of her weight during this time. The woman survived.

In 1973, the seemingly fantastic dates of starvation of two women were described, registered in one of the medical institutions in the city of Glasgow. They both weighed over 100 kg, and one had to fast for 236 days and the other for 249 days to normalize.

How long can a person not drink? Studies carried out by the American physiologist E.F. So, for example, being at rest in the shade, at a temperature of 16-23 ° C, a person may not drink for 10 days. At an air temperature of 26 ° C, this period is reduced to 9 days, at 29 ° C - up to 7, at 33 ° C - up to 5, at 36 ° C - days. Finally, at an air temperature of 39 ° C, a person at rest can not drink for no more than 2 days.

Of course, with physical work, all these terms are reduced.

After the earthquake in Mexico City in 1985, a 9-year-old boy was found under the rubble of a building who had not eaten or drank anything for 13 days and, nevertheless, survived.

In February 1947, a 53-year-old man was found in Frunze. Having received a head injury, he was without food or water in an abandoned unheated room for 20 days. At the moment of detection, he did not show breathing and did not feel the pulse. The only clear sign indicating the survival of the victim. There was a discoloration of the nail bed with pressure. And the next day he could already talk.

3. Reserves of human physical capabilities.

Physical exercises, sports are the most powerful stimulants that ensure the development of the capabilities of the human body. They also allow you to objectively study the most important aspect of the functional characteristics of our body - its motor resources.

According to Academician N. M. Amosov, the safety margin of a human "structure" has a coefficient of about 10, that is, human organs and systems can withstand stress and carry loads that are about 10 times greater than in ordinary life. Regular exercise allows you to activate dormant reserves.

The main reserve capacities of the human body are shown in Table 3.

When the famous bacteriologist Louis Pasteur suffered a cerebral hemorrhage as a result of prolonged strenuous mental work, he did not stop his active scientific activity, he began to combine it with a strict regimen of regular physical exercises, which he had not previously engaged in. After a stroke, he lived for another 30 years and it was during these years that he made his most significant discoveries. The postmortem examination revealed that after the hemorrhage and until his death, Louis Pasteur had only one cerebral cortex functioning normally. Exercise helped the scientist make the most of his remaining brain tissue.

Let us remember NA Morozov, who was a prisoner of the Shlisselburg fortress for 25 years, suffered tuberculosis, scurvy, rheumatism in it and, nevertheless, lived for 93 years. He was treated without drugs, without vitamins - a strong-willed attitude, a quick long walk around the cell and dancing.

Very serious physical abilities are developed by special yoga exercises. So, for example, in the 60s. of the last century in Bombay, the yogi Jad demonstrated to the Bulgarian scientist Professor Georgiy Lozadov his ability to raise the body to a height by mental effort. In fact, there was nothing supernatural and not, and there was a mental effort here. Jud just learned how to perform an unusually difficult exercise to make a kind of leap into the air by instantly contracting the spinal muscles with almost simultaneous extension of the body.

Many more examples could be cited demonstrating the extraordinary perfection that a person is able to achieve by controlling his body.

In the last century, Harry Houdini became widely known. He developed an exceptional flexibility, thanks to which he publicly demonstrated the release from the handcuffs put on him in a few seconds. Moreover, he did this even when he was buried in handcuffs in the ground or drowned in an ice hole, not even 3 minutes passed. how Houdini, buried or drowned alive, crawled out like a mole out of the ground or, like a seal, appeared out of the icy water and bowed to the admiring audience, waving the handcuffs that had been taken off his wrists. Due to the exceptional mobility of his joints, it was generally impossible to tie this man with any ropes and chains.

The American circus artist Willard demonstrated to the public an even more amazing phenomenon: in a few minutes he increased his height by about 20 cm. Scientists took X-rays during the performance of this act and found that Willard, straining special muscles located along the spinal column, straightened all physiological bends of the spine and it was due to this that it became for some time higher by a whole head.

Marathon runners are especially enduring. Moreover, people of different ages are engaged in marathon running.

The literature often recalls the best runner of the ancient Greek army, Philipis, who ran in 490 BC. NS. distance from Marathon to Athens (42 km 195 m) to report the victory of the Persians over the Greeks and died immediately. According to other sources, before the battle, Philippides "ran" through a mountain pass to Sparta to enlist the help of the allies, and ran over 200 km in two days. Considering that after such a "run" the messenger took part in the famous battle on the Marathon Plain, then one can only be surprised at the endurance of this man. The Indians, the representatives of the Tarahumara tribe ("quick leg"), are distinguished by their special endurance. In the literature, a case is described when a nineteen-year-old Tarahumara carried a forty-five-kilogram parcel over a distance of 120 km in 70 hours. His fellow tribesman, carrying an important letter, covered a distance of 600 km in five days.

But it's not just Indians who demonstrate seemingly supernatural physical performance. In the 70s of the 19th century. the Swiss physician Felix-Schenck performed such an experiment on himself. He did not sleep in a row for three days. In the daytime, he continuously walked and did gymnastics. For two nights he made 30-kilometer hikes on foot at an average speed of 4 km / h, and one night he lifted a stone weighing 46 kg over his head 200 times. As a result, despite the normal nutrition, he lost 2 kg in weight.

And what reserves does the physical strength of the human body have? Multiple world wrestling champion Ivan Poddubny is an outstanding strongman. But even more power, according to his own statement, was possessed by his father - Maxim Poddubny: he easily took on his shoulders two five-pound sacks, lifted a whole heap of hay with a pitchfork, indulged in, stopped any cart, grabbing it by the wheel, and knocked down the horns of the hefty bugs.

Poddubny's younger brother Mitrofan was also strong, who somehow pulled an ox weighing 18 pounds out of the pit, and once amused the audience in Tula, holding on his shoulders a platform with an orchestra that played "Many Years."

Another Russian hero - athlete Yakub Chekhovskoy in 1913 in Petrograd carried 6 soldiers in a circle on one arm. A platform was installed on his chest, on which three trucks with the public passed.

Our contemporary power juggler Valentin Dikul freely juggles 80-kilogram weights and holds the Volga on his shoulders (the dynamometer shows the load on the athlete's shoulders of 1570 kg). The most amazing thing is that Dikul became a power juggler 7 years later after a severe injury, which usually makes people disabled for life. In 1961, acting as an aerial acrobat, Dikul fell in a circus from a great height and received a compression fracture of the spine in the lumbar spine. As a result, the lower torso and legs were paralyzed. It took Dikul three and a half years of persistent training on a special simulator in combination with self-massage to take the first step on his previously paralyzed legs, and another year to fully restore movement.

4. Mental reserves of the human body.

Physiologists have found that a person can, by an effort of will, spend only 70% of his muscular energy, and the remaining 30% is a reserve in case of emergency. Let's give an example.

Once a polar pilot, fixing his skis at an airplane that landed on an ice floe, felt a push in his shoulder. Thinking that this was a comrade joking, the pilot dismissed him: "Don't interfere with the work." The push was repeated and again, and then, turning around, the man was horrified: a huge polar bear stood in front of him. In an instant, the pilot found himself in the plane of the wing of his plane and began to call for help. The polar explorers who ran up killed the beast. “How did you get on the wing?” - asked from the pilot. "He jumped," he replied. It was hard to believe in it. During the second jump, the pilot was unable to cover even half of this distance. It turned out that in conditions of mortal danger, he took an altitude close to the world record.

An interesting example is described in X. Lindemann's book "Autogenous Training": "During the repair of a heavy American limousine, a young man fell under it and was pinned to the ground. The victim's father, knowing how much the car weighs, ran after the jack. A man's mother ran out of the house and lifted the body of a multi-ton car on one side with her hands so that her son could get out. Fear for her son opened the mother's access to an emergency reserve of strength. "

Emotional arousal sharpens not only the physical, but also the spiritual and intellectual capabilities of a person.

There is a known case with the French mathematician Évariste Galou. On the eve of his death, being seriously wounded in a duel, he made a brilliant mathematical discovery.

Positive emotions are a universal healer for many ailments.

The whole world has spread the news about the amazing self-healing of the famous American writer Norman Cavins from a severe case of collagenosis with ankylosing spondylitis (the process of destruction of the connective tissue of the spine). Doctors rated his chance of full recovery as 1: 500. But Norman Cousins ​​was able to take advantage of this paltry chance. He preferred laughter therapy to all drugs and ordered the funniest comedy films for himself. After each such session, the pain subsided at least a little.

Here's another example. Pablo Casals, a 90-year-old musician from Puerto Rico, suffered from severe rheumatoid arthritis, in which he could neither straighten up nor move without assistance. His only medicine was to play the works of his favorite composers - Bach and Brahms on the piano, after which not a trace of stiffness and immobility in the joints remained for several hours. Casals died in 1973 at the age of 96, giving concerts until his very last days.

Each person spends a third of his life in a dream. How long can a person stay awake at all?

The "record" of insomnia among men belongs to the Mexican Randy Gardner - 264 hours. And among women - a resident of the South American city of Ciudaddel Cabo: she did not sleep in five minutes 282 hours!

Well, what are the "records" of a person in the field of the maximum duration of uninterrupted sleep?

For more than 20 years, IP Pavlov observed the sick Altai peasant Kachalkin, who all this time was in a state of constant numbness and immobility, but he heard everything that was happening around him. An interesting way is by which I.P. Pavlov woke up his patient. At 3 o'clock in the morning, when there was silence in the city, he quietly approached Kachalkin's bed and said in a whisper: "Get up!" And Kachalkin got up, having slept, thus, from the time of the coronation of Nicholas II to the Russian throne until the civil war.

Nadezhda Artemyevna Lebedin from the village of Mogilev, Dnepropetrovsk region, spent almost 20 years in a lethargic sleep. She fell asleep in 1954 at the age of 33 during the illness of subcortical encephalitis. In 1974, Nadezhda's mother died. "Say goodbye to mom," they said to her. The sick, shocked by the news, screamed and woke up.

In addition to sleep and wakefulness, a person can still be in a kind of intermediate state, in this state the human body has tremendous capabilities.

The famous orientalist Yu. N. Roerich observed the so-called "running yogis" in Tibet. In a special state, they run over 200 km of narrow mountain paths in one night. Moreover, if such a "running yoga" is stopped, brought out of a kind of "trance", then he will no longer be able to complete his marathon run on difficult rough terrain.

The secret of immersion in this state is the ability to maximally relax all muscles of the body, to control muscle tone. To form a dreamlike state of yoga in oneself, they use the "dead pose or shavasana."

Many scientists note that managing your state of mind is a matter that is quite accessible to anyone seriously striving for this person.

It is interesting to note that KE Tsiolkovsky in his brochure "Nirvana" also recommended, like yogis, to plunge into a state of ecstatic disconnection from the outside world in order to acquire mental balance.

This issue was studied in more detail by the author of autogen training, a German scientist of the beginning of the last century, I. Schultz. He developed the highest degree of autogenous training - the nirvana treatment, or nirvanotherapy. Exercises of this stage are carried out against the background of maximum self-immersion, or self-hypnosis, in which there is a sharp narrowing of consciousness and there is no reaction to external stimuli.

As a result of self-immersion, one can learn to see dreams of a given content.

The ability for vivid visualization, for example, is the basis of the phenomenal memory of a reporter from one of the Moscow newspapers, whom Professor A.R. Luria had the opportunity to observe for almost 30 years. He memorized a 50-digit table in 2.5-3 minutes. and remembered for several months! Interestingly, the numbers reminded him of the following images: "7m is a man with a mustache" 8m is a very plump woman, and "87 is a plump woman with a man who twists his mustache.

Some people who call miracle counters use similar techniques. In seconds, some of them are able to calculate and determine, for example, what day of the week will be October 13, 23 448 723, etc.

The counter Urania Diamondi believes that their color helps her to own the numbers: 0 - white, 1 - black, 2 - yellow, 3 - scarlet, brown, 5 - blue, 6 - dark yellow, 7 - ultramarine, 8 - blue-gray , 9 - dark brown. The computation process was presented in the form of endless symphonies of color.

These are just some of the possibilities of the human psyche. Many of them are trainable. There are special exercises for this.

Part II. Practical study of the reserves of the human body

1. Determination of the physical condition of a person.

Purpose of work. Determine the basic physical characteristics of a person and compare them with optimal values, thereby identifying problems and weaknesses that need further improvement.

Method of execution: the subject performs several exercises to identify his physical condition at the moment. The results are entered in the table and compared with the control ones.

The test is performed two to three hours after a meal. A stopwatch or a watch with a second hand is used to measure the results.

Exercise 1: Endurance.

For this exercise, use the rungs of a ladder. One is placed on a dais, legs alternately changing at a pace of four "steps" in ten seconds. Keeping this pace, the exercise is done for three minutes. After a thirty-second pause, the pulse is measured, the result is entered into the table.

Exercise 2: Mobility.

On a wall or other vertical surface, a mark is made at shoulder level. You need to stand with your back to her at a distance that allows you to lean forward without interference. Legs are placed shoulder-width apart. From this position, you need to tilt and quickly straighten, turning to the right and touching the mark at the same time with both hands. Bend forward again and repeat to the left. Count how many times you can touch a mark on the wall in 20 seconds.

Exercise 3: Flexibility.

A partner is required to conduct this test. You need to stand on a chair, put your feet together and, without bending your knees, bend forward as low as possible, stretching your arms. The partner should measure the distance from the tips of the fingers to the edge of the chair (above or below its level). In this case, it is necessary to hold in the extreme position for a few seconds.

Exercise 4: Abs.

Lie on your back and grab a fixed support with your hands (bottom edge of the cabinet, central heating battery, etc.). Close your legs and, without bending your knees, raise them to an upright position, then lower them to the floor. Record how many times within 20 seconds you can raise and lower your legs.

Exercise 5: Leaping.

Stand sideways to the wall, stretch your hand up and mark this point on the wall. Put your feet together, take the chalk in your hand and jump as high as possible. Make a second mark in this case. Measure the distance between the marks and record the result.

For test results, see the evaluation table (Table 4) in the appendix.

Conclusions: the results of the experiment show that the level of development of physical qualities is mainly at the average level (closer to the lower limit). All of the above qualities need training. Especially low indicators were recorded for flexibility, the result for this quality did not even enter the average indicators.

2. Development of flexibility.

Purpose of work: by practicing a special set of exercises to develop the necessary quality in oneself.

Method of implementation: after a month of practicing a special set of exercises that develop flexibility, a control test is carried out (see experiment 1). As a result of comparison of old and new indicators, a conclusion is made.

Flexibility training takes place using the following complex:

1. Standing, legs apart, hands down. 1-2 circular movements back with the right shoulder, 3 - 4 - the same with the left, 5 - raise the shoulders, pull in the head, 6 - lower the shoulders, 7 - raise again. All exercises are repeated 6-10 times.

2. Standing, hands locked in front of the chest. Circular movements with closed brushes left and right. 10 circles in each direction

3. Standing with a small object in your left hand (for example, a ball). Raise the left hand up, bending, lower it behind the head, bend the right hand behind the bottom. Pass the item from the left hand to the right

4. Standing, legs apart, hands on the belt. 1-3 - alternate springy tilts of the body to the right leg, to the left, forward. When tilting, try to reach the floor with your brushes. Do not bend your knees.

5. Standing, legs apart, arms lowered, 1-4 - leaning forward, circular movements of the body to the left, 5-6 to the right.

6. Standing facing the support, left leg on the support, hands on the belt. 1-3 - springy slopes to the left leg. Change leg. 4-5 - slopes to the right leg.

7. Standing sideways to the support, left leg on the support, hands on the belt. 1-3 - springy bends to the left leg, 4-5 - downward bends to reach the floor with your hands). Change leg. 6-8 - bends to the right leg, 9-10 - bends down.

Conclusions: After a month of daily training, a flexibility test was carried out. (see Exercise 3, Experiment 1).

Without training, this exercise was performed only 7 times, after a month of training it was possible to perform it 12 times, that is, to show an average result.

Thus, through physical exercises, it was possible to expand the capabilities of the body, flexibility increased significantly.

3. Mastering the relaxation technique.

Purpose of the work: to learn how to relax the body, using a similar state, which is achieved through mastering the yogis' technique ("dead pose", or shavasana) (Fig. 1).

Method of execution: starting position: lie on the mat, heels and toes together, hands are pressed to the body.

1st stage. Close your eyes and relax the whole body while the head is tilted to the left or right, the hands are freely reclined, palms up, the socks and heels of the feet are parted. Complete relaxation should be mentally controlled, starting from the toes and down to the smallest muscles on the face. 2nd stage. Against the background of complete relaxation, without opening it, try to imagine a clear, blue, cloudless sky

3rd stage. Imagine yourself as a bird soaring in this clear blue, cloudless sky.

Conclusions: I managed to master the relaxation technique according to the yoga system. Using this technique allows you to easily restore strength, make up for the lack of physical and mental energy, feel rested, full of strength, more relaxed and mentally balanced. After completing this exercise, you cope with the educational material, memory, attention, concentration improves.

Conclusion.

Studying the capabilities of the human body, you come to the conclusion about its amazing strength, the perfection of adaptive mechanisms. It seems incredible that an extremely complex, consisting of hundreds of billions of specialized cells that need every second in the "material supply" with oxygen and nutrients, responsive to tiny fluctuations in the chemistry of the environment, the human body displays such a unique vitality.

Nowadays, more than ever, a person needs strength and perseverance in an effort to overcome the most insidious of all the dangers that threaten health and its very existence - the danger of a passive lifestyle, in which instead of natural stimulants - exercises and hardening agents, various surrogates are used, direct destroyers of the body with inevitability leading human degradation. It is no coincidence that in economically developed countries, the main cause of death is currently diseases associated with improper behavior leading to health disorders.

Human capabilities are very wide and, most importantly, v can be expanded through appropriate training (hardening system, complexes of physical exercises, mastering breathing exercises, relaxation systems, etc.).

And even if the first steps on this path turn out to be difficult, 1 it is worth remembering the advice of Marcus Aurelius: "If something is difficult for you, then do not think that it is generally impossible for a person; myself".

The concept of corporeality in integrative psychotherapy

Lavrova O. V.

In theoretical-practical and psychotherapeutic research in the second half of the XX and early X I century, more and more attention is paid to the relationship between mind and body, mental and bodily, which leads to the emergence of special trends in psychology, including the bodily components in the subject of psychology. The main practical areas in this area include: bioenergy (W. Reich, A. Lowen), body-oriented therapy (I. Rolf, D. Chodorow, A. Green), dance-movement therapy ( Lewis, M. Chase, P. Shilder, E. Whirte, M. Wigman ), holding therapy ( M. Welch, J. Prerop, J. Richer ) and integrative psychotherapy ( H. Petzold ). Psychosomatics, psychophysiology, neuropsychology are traditionally ranked among academic areas. A special place is occupied by a new area of ​​scientific knowledge - psychology of corporeality.

The psychology of corporeality as a field of scientific psychological knowledge is a complementary field to the field of scientific knowledge about consciousness. The body as such cannot act as an object of psychological research, in which some parallel with mental processes take place and which has causality in relation to the mental. The body is the subject's place of being, that extended and explicit plane in which the subject manifests itself not only physically, but also mentally - thanks to the mediated interaction of the body and the psyche. As the main mediator of this interaction, one can consider corporeality, which has, on the one hand, a corporeal-sensory material basis of corporeality, and on the other, a sense-forming basis of consciousness.

The proposed concept of corporeality considers the epistemological and ontological dimensions of corporeality, as well as the subjective and object hypostases of the bodily "I", which are irreducible to each other and coexist in the unity and continuity of the ontic (extended physical body of the subject). The epistemological dimension is a space equivalent to bodily being, which is formed into images and concepts (words). The ontological dimension is manifested in the subject's conscious relationship to his own bodily being - here-and-now at each specific moment in time. It is directly related to the conscious figurative and conceptual series, but it is not exhausted by it and goes beyond it - by being itself. The subjective dimension of corporeality - the bodily "I" of a concrete subject - is an active, goal-setting and integral part of corporeality, actually ontologizing abstract equivalents (images and concepts) and performing conscious actions.

Ontically, the subject is the one who IS, who is present (according to M. Heidegger) - HERE - regardless of whether he knows about it or not. The presence of a certain subject is noticeable to others through his existential (physical presence, feelings, speech, etc.) and other existential (signs, texts, etc.) manifestations. Bodily being forms the basis of the here-and-now presence of the subject in this place of the "World" and contains not only the obviously physical, physiological, but also the mental and spiritual movements of the "I" actually expressed through it. To what extent the existential manifestations of the “I” are conscious and to what extent they express the true experiences, thoughts and will of the subject - this is fully evidenced to the outside observer by the bodily existence of the subject. In other words, a careful analysis of the patient's bodily manifestations in the process of psychotherapy can serve as an objective indicator of the patient's degree of awareness of his current state in particular and the characteristics of his attitude to unconscious mental contents in general.

The presented concept of corporeality is built on the basis of an analysis of a fairly large empirical material (about 450 clinical cases). It uses the following basic definitions, which are consistently disclosed in this article:

· extended physical human body- an ontic object belonging to the subject; the place of the extended existence of the subject, which gives the possibility of physical contact with the outside world;

· bodily being- a set of events occurring (as well as occurring) in the body of the subject;

· corporeality- a category that includes epistemological and ontological, conscious and unconscious, subjective and object aspects of the body and bodily being of the subject;

· body image- sensual mental equivalent of the body in the mind of the subject;

· body concept- the conscious mental equivalent of the body in the mind of the subject;

· body diagram- integral physiological sensorimotor equivalent of the body in the cerebral cortex;

· bodily "I"- subjective correlation, subjectivity (awareness, activity, meaningfulness and purposefulness) of bodily being;

· archetype of the bodily unconscious - an ontic receptacle of the subject's bodily being, inaccessible to direct awareness, having an orientation, semantic structure and belonging to the processes of mental shaping.

The physicality of a subject in this context is considered as:

· "text" (image, concept, bodily "I") and as "reality" (body, bodily being, body archetype);

· the basis for the formation of a sense of reality and as a condition for adequate testing of reality;

· equivalent (semantic copy) and directly feeling (experiencing) reality;

· objectively presented in the consciousness of the subject (in the form of a sensory image and concept) and subjectively presented in his being in direct impressions and bodily expression;

· the conscious element of the "body I" mediating the subject's sensory and psychomotor interaction with the world;

· a conscious element that mediates the interaction of the subject with his physical body;

· the condition for the integration of the level of vital activity and the bodily-sensory being of the subject with the being of the mind; and as a condition for the formation of nuclear gender identity;

· the basis for the semantic integration of the conscious and unconscious contents of bodily being into the being of the subject.

The phenomenon of corporeality reveals belonging to different levels of the subject's being:

· as a body scheme - to the level life activity;

· as images and concepts of the body - to bodily sensual and rational-volitional being;

· as a bodily "I" - to existential-individual being(see fig. 1).

Fig. 1 Ontological metaphor of the psyche

Events that exist outside of the conscious bodily being as such constitute the basis of the bodily unconscious.

Under bodily sensual being in this concept is understood as the resultant experience of the subject, which is the basis for the formation of a "sense of reality" and the basis for adequate testing of reality. In addition to direct impressions, the experiences of the subject are also influenced by the processes of life and thinking.

Bodily unconscious

Even the first psychoanalytically oriented researchers concluded that unusual sensory and motor disturbances in certain parts of the body should be considered as a symbolic expression of repressed desires. T. Shash considers a hysterical symptom as a kind of "iconic sign" - a way of communication between a sick person and another person. Patients with hysteria unconsciously use their bodies as a means of communication, as a language to convey a message that cannot be expressed in the usual way. These symbolic meanings are partly determined by childhood experiences. If people who are significant for the child attach special meaning to any part of the body or its function, emphasizing its value, or, conversely, react negatively to the symptoms associated with it, then the child will form associative connections between this part of the body or function, on the one hand, and a special attitude or behavior towards her - on the other.

The body is a kind of living form that constantly spontaneously carries out the act of life, while possessing certain material (bodily) properties. The body is able to feel, feeling is a property of life, embodied in the bodily form. Thanks to psychosomatic sensitivity, the body bears in itself the imprints of the reality of the past, influencing the experience of the present.

F.Perls called the bodily-mental organization of the neurotic "full of holes." V. Reich and A. Lowen diagnosed sensory "inhibitions", distortions of bodily and emotional life based on the bodily states of clients, proceeding from the fact that the depth and strength of a person's feelings are expressed in the reactions of the body. The character of an individual, according to Reich, manifests itself in his body in the form of muscle rigidity or muscular armor, organized into a kind of "defense system". Relaxation of the physical and psychological shell, combined with analytical work, contributes to the solution of personal problems and the improvement of a person. The discovery of emotions “frozen” in the body makes it possible to react to them, the experience of a repressed experience ceases to block actual experiences.

K. Jung suggested that there is a bodily consciousness and a bodily unconscious, and the images of the body and the ability to control them are in the area of ​​Ego-consciousness, and affective experiences and a special uncontrolled body organization - in the area of ​​the unconscious.

Currently, the obviousness of the connection between emotional states and bodily expression is not questioned. However, most often these relationships are considered in a causal paradigm, linearly - either the cause of emotions is in the body, or emotions are the cause of bodily changes. Of course, causal relationships exist, but most likely they are not decisive. Following K. Jung, the author assumes that the body (the explicit plane of being of the subject) and any mental manifestations (the implicit plane of being of the subject) are with each other in a synchronous (not sequential, but simultaneous) coincidence, which has a completely uncontrollable (ontically unconscious) and amenable to conscious control (ontologically unconscious and conscious) levels of agreement and coincidence of body and psyche.

In this concept, under bodily unconscious the events that take place simultaneously in the extended physical body and in the psyche of the subject, which are not recognized by consciousness or cannot be formed into images or words accessible to consciousness, are understood. Thus, the area of ​​the bodily unconscious exists in the subject's being - as a certain set of real bodily-sensory events - but at the same time without describing these events in a figurative or verbal form at the level of awareness of the relationship between events and images (words).

The unconscious bodily organization, which has an affective fullness, consists of the entire totality of the phenomena of bodily-sensory being in complementary relations with the being of reason. Finely differentiated and realistic human intelligence, according to Jung, leaves room only for undifferentiated (archaic) feelings and undeveloped intuitive abilities. Conversely, the ability for full, deep sensory experience and the ability to grasp the whole exclude a developed ability for analytical testing of reality.

In his work "Libido and its Metamorphoses" K. Jung writes about the structure of the soul, which unites the contents of consciousness and the unconscious. Consciousness is ephemeral and momentary, but necessary for ordering a person's life. Conscious processes encompass his mind, will and sensations; intuition, feelings and drives are the least subject to conscious control and understanding. Unconscious processes oppose conscious ones, but move towards them ( enantiodromia or oncoming traffic)¾ the principle of the interaction of opposites, established by Heraclitus and used as the main assumption in the analytical psychology of K. Jung.

In the unconscious, Jung placed the source and form of the spiritual heritage of mankind, or rather, the possibility of access to it.¾ archetype, calling this level of the unconscious collective. This natural formation "is an irrational given", "an identified universe." According to Jung, the archetype is a mental organ, but it acts against the will and reason. The archetype is empty¾ it creates and mediates only itself possibility of transformation from the primitive form of its original instinctive essence to make a breakthrough into other - higher dimensions.

The very word "archetype" was borrowed by Jung from the ancient philosophers and Goethe. Philo called the image of God in man an archetype; Plato¾ an eternal idea; Blessed Augustine¾ the original image underlying human knowledge; scholastics¾ the natural image underlying human cognition. Thus, the archetype of K. Jung¾ it is an idea that grew out of his individual life experience of existence universal ways of being human. An archetype has a number of properties¾ collectivity, depth, autonomy, attraction (gravity) and a certain form.

Archetypal image , i.e. the manifestation of some archetypal content to consciousness (which is not identical to the archetype) is fundamentally different from the image of memory, even though the content of both of them may be similar. The archetypal content WAS ALWAYS, and in memory¾ THERE IS.

The relationship between archetype and experience is built in the movement of the process. shaping... Each of the parties¾ internal (archetypal) and external (environmental)¾ affects the other, shaping the subject's own experience. In archetypal forms, past experience is crystallized and future is sanctioned.

Archetypal forms are formations that have a bodily-spiritual nature: the archetype is associated with ideas (directed upward) and drives (directed downward). In this sense archetype cannot be attributed to either a material or an ideal phenomenon, which is why it represents an ontological metaphor of a person's inner reality.

M. Mamardashvili believed that the reality of human existence is actually a metaphor¾ hiding behind the broken empirical facts of the existence of the laws of their connection.

Developing Jung's idea that corporeality has not only conscious, but also unconscious content, this concept assumes that the basic (unconscious) mental form of corporeality is internal body, which can be ranked among the archetypal formations that contain the bodily being of the subject.

Based on a simple syllogism:

1. There is a bodily unconscious.

2. The archetype represents the structural basis of the unconscious.

3. Hence, there is an archetype of the bodily unconscious, -

it is assumed that the bodily unconscious has fundamentally the same structure as the unconscious in general (i.e., like the unconscious, it is not directly related to corporeality), and has the same properties (transformations, shaping, connection with collective and individual experience).

Analysis of empirical clinical material showed that the archetype of the internal body (bodily unconscious) is observed in some basic archetypal images of directed visualization, which are fundamentally different from sensory images of the body. Among them, protoforms were distinguished, i.e. the simplest forms (Fig. 2):

Rice. 2 Proto-forms of the internal body

The protoform has no volume, color, internal structure and transparency for the mind. Interestingly, Russian nesting dolls and snow "women" are surprisingly reminiscent of these archetypal images. In this simplest form, the archetype of the bodily unconscious is found only in children under 12 years of age, as well as in adults suffering from alexithymic disorders.

The archetypal image of the internal body becomes available to consciousness upon contact with the content of the internal image of the body, i.e. at the moment of experiencing it from the inside, abstracting from sensory sensations. If the transition to non-sensory perception of the body is difficult, then the subject most often discovers a sensory image of the body.

In the process of individuation, protoforms are transformed and integrated into more complex archetypal formations:

Animal - animus (female and male) archetypal body forms are integrated into the corresponding archetypes and thus the bodily is synchronized with the mental. In this case, the physical body is "transparent" for the consciousness of the subject, i.e. becomes more sensitive to the experience of reality.

Shadybody forms are also a product of integration with shadow archetypes and in images often represent something pre-human: insects, animals, birds, fish, mythological creatures with a characteristic brutal content (dirty, frightening, evil, sick). In the process of visualization, the bodily archetypal content is experienced at the level of the physical body.

Bodily incarnation Self is the Eternal Infant, the presence of an image of which in directional visualization is often associated with physical sensations in the chest area.

Personalvariant of corporeality - “dressed” body image, in which those parts that have negative conceptualization are hypertrophied.

The integration of the body archetype with other archetypes and the self leads to a cyclical transformation in the images of directed visualization: the circle transforms into a ball, transparent to light and energy.

Images of visualization in which the body is not fully represented (some of its parts are missing) or partially reified (mortified) can be considered as special forms of this archetype. During psychotherapeutic work, these body images lend themselves to transformation and, as a rule, it turns out that bodily analogues accumulate certain unconscious traumatic contents.

Fig. 3 "Typology of characters and the" internal body "shows some of the most typical visual images of the" internal body "found in representatives of various clinical characterologies.

Psychopathic personality "Headless horseman »	Narcissistic personality "Doll or Robot"	Schizoid personality "Black"
Paranoid personality "Jellyfish"	Depressive-manic personality "Wounded"	Masochistic personality "Gray Shadow"
Compulsive personality "Outgoing"	Hysterical personality "Bust"	Obsessive personality "Matryoshka"

Rice. 3Typology of characters and the "internal body"

In the internal plan, the order of communication between the carrier and his own body is formed. So, for example, in persons with psychopathic character traits in the internal plan of the body usually lack a head, while they complain of frequent headaches.

Have narcissistic personalities, the image of the "internal body" is usually represented by inanimate objects resembling bodily forms (dolls, robots). Somatization of functions: sexual, food and respiratory.

The internal plan of the body in a person with schizoid the personality type is seen when visualized as solid black or gray fog. Somatic phenomena are practically absent.

Have paranoid personality, the form of the "internal body" is vague and monochromatic. Somatization occurs spontaneously, without characteristic localization in the body.

People with depressive-manic traits of character, the image of the "internal body" often resembles a wounded body, in which the main areas of damage are the chest, face and arms. There is an assumption that the greatest likelihood of somatization is associated with the functional respiratory system.

The image of the "internal body" masochistic personality often looks completely colorless and disembodied, resembling a shadow. Somatization is quite deep, involving many bodily functions.

Have compulsive personalities, the image of the "internal body" is usually visualized from the back and is distinguished by rich vital colors. Somatization often occurs in the spine (lumbar and sacral regions).

Have obsessive personalities, the image of the "internal body" is usually devoid of limbs, in which somatization occurs most often.

The images of the internal body are especially characteristic. hysterical personalities. In these archetypal images, the lower part of the body (below the waist) is almost always absent. It can be either completely inaccessible for comprehension and really insensitive, or walled up in something inanimate. Somatically depressed and vulnerable in a hysterical person is the genitourinary system.

According to K. Jung, it is the body (in Jung's understanding, it is rather corporeality) acts as a material carrier of unconscious contents that manifest themselves in psychosomatic symptoms.

Physicality and the bodily "I"

Physicality as a category can be viewed in two main aspects:

¨ v epistemological- as a category that mediates the interaction in the consciousness of the subject of the relationship between the body and the mental.

¨ v ontological - how phenomenon, representing the correlation of the main manifestations - "body image", "body concept", "bodily I" and "internal body". In this division, there is a disidentification of the conscious and unconscious components of corporeality, as well as the reality of the existence of the body and the reality of texts about the body in the consciousness of the subject.

Physicality as a Phenomenon can be analyzed from the subjective and objective sides:

¨ with subjective- as directly existing "body self", experiencing impressions and expressing himself and his attitude to the world in bodily expression.

¨ with object - as a psychic equivalent of the body, formed on the basis of sensory experience - a sensory image of the body, and in the process of understanding its properties and capabilities - the concept of the body.

"Body Self" -a subject actively manifesting himself in bodily existence, possessing the ability to receive sensory experience, translated into images and concepts, and the ability to express himself in bodily expression.

The bodily "I" is actually an integral existential element of the Ego. It, in fact, is the subjective embodiment of bodily being and nuclear gender identity. It is the bodily "I" that possesses gender, sexual and reproductive instincts, survival instinct, homeostatic needs and motives, and along with them - the image and concept of its body.

According to Fischer, the absence of a bodily "I" in many psychological theories of personality reflects a general tendency to reject biologically oriented theories. However, the body as such and the corporeality of the subject are not identical to each other, but consist in mutually complementary relationships: the phenomenon itself (body, corporeality), its equivalent (corporeality) and the subject who is in direct experience and comprehension of the experience.

The pioneer of psychology, who included the bodily "I" in the structure of the mental, was W. James, who considers personality as a three-subject entity:

· subject A - a carrier of biological experience;

· subject B - the bearer of social experience;

· subject C - the bearer of spiritual experience.

If we consider the usual linguistic formula "my body", then we can find an internal contradiction fixed in the language. That is, my "body" is not quite "I", and at the same time - the body is not completely alien - "mine." This binary division is the most accessible for the analysis of the phenomenon of the bodily "I". The child begins to comprehend himself and the world, proceeding from his own body: he learns to distinguish between "inside" and "outside", "here and there" and other bodily defined designations, distances and directions. In this way he receives and appropriates bodily experience.

The real “I” feels itself to be “located” within the body. This "location" is strictly localized. But "I" never identifies itself with the body. The body is one of the objects of its perception, like other objects represented in three-dimensional space ... the body is a limited object that has a border around the "I" - the latter exists within the borders. The body is precisely the body, and it is defined by the term "mine." “I” realizes itself embodied in it. Having no extension, the "I" has a "location." ... it is always 'here', and this 'here' is realized somewhere within the bodily boundaries. " (Landholm).

In the categories of consciousness, it is impossible to experience bodily being. Thinking about the body and living in it are not the same thing. The subjective and objective sides of the phenomenon of corporeality exist separately from each other only in the consciousness of the reflecting subject.

Corporeality as the basis of the subject's being in the world is formed on the basis of subjective experience, internal impressions, relying only to a small extent on objective, sensory experience, which is included in corporeality only insofar as it is an integral part of the integral experience of the body and carries objective, necessary information. however, it is by no means determinative. The determining factor is the bodily being itself, which is not so much “expressed” as “shown” (L. Wittgenstein).

Subjectivity manifests itself in being. The description of the "subjective side" of being directs the focus of consciousness into this dimension, thereby creating a reflexive equivalent of subjectivity. Subjectivity itself is elusive in cognition; you can only be subjective.

The subject's being in bodily extent constitutes the subjective aspect of corporeality. A distinctive feature of the subjective aspect is the position “I am - who, where, why”. The subjective experience “I am the body” manifests itself in the feeling of belonging and identification with one's own bodily being, which is not only bodily, but only manifests itself through the body and corporeality.

In connection with the existence of the phenomenon of corporeality, the "body" of the subject becomes not only an organ of action, but also an organ of cognition, an organ for establishing relations with the world.

Thus, "corporeality" as such is the result of the semantic integration of the subject's sensory experience, both bodily and mental, that is, experience gained not only through the senses (on the basis of which the "body scheme" and, in many respects, the "body image" is built), but also through internal impressions.

The category and phenomenon of corporeality, which the author uses in this work, make it possible to present the problem of the relationship between the corporeal and the mental from the dialectical position, according to which there is a "third" principle that unites two opposites - the body and the psyche - into a whole - the corporeality of the subject, possessing ontological and epistemological status, subjective and object characteristics, as well as conscious and unconscious components. With this formulation of the problem, the questions about the causal monistic primacy ("either - or") and the dualistic irreconcilability and autonomy ("and - and") of the bodily and mental are removed.

Body equivalents

Among the mental equivalents of the body in psychotherapeutic practice, the concept of "body image" is most often used.

J. Chaplin (1974), defining the image of the body as "the idea of ​​an individual about how his body is perceived by others," reduces the image of the body to the concept of the body. According to D. Bennett (1960) "Body concept" represents only one aspect of corporeality, and the other aspect is “body perception” (or in this context, sensory body image). The latter aspect is considered by Bennett primarily as a visual picture of his own body, and the "concept of the body" is defined operationally, as a set of features indicated by a person when describing the body, answering questions or drawing a human figure. Moreover, if an individual describes an abstract body, then this is the "general concept of the body", if his own is "his own concept of the body." Unlike “body perception,” Bennett’s “body concept” is more influenced by motivational factors.

The attitude of the subject to his bodily incarnation is based on the perception of the body, the formation of concepts, value and value judgments regarding his bodily properties (with an object attitude towards the body - only about the bodily as such, with the subjective - about the reflected personal properties in bodily qualities), which is largely determined by the process of cognitive self-attribution. Attributing certain traits or attributes to your body is not fundamentally different from how a person gives them to other people.

In addition to internal equivalents of events, phenomena, processes, each person also has their ideal desired images. The individual deduces even the definition of his own well-being from the comparison of bodily experiences with the standard. A person builds an image of a "desired, ideal body" and his goal-setting activity is to make the "real body" correspond to the desired model. There are many such "ideal" representations. They are formed as a result of the impact of the cultural environment of development and the existing requirements for appearance in it, the idea of ​​health and attractiveness (in each culture, the standards of beauty are different), gender differences, also under the influence of others (nuclear family, reference groups) and the information they broadcast about qualities of the subject's body.

On the one hand, the presence of an ideal image provokes the subject to improve the body, on the other hand, it drowns out the real bodily being, puts prohibitions on many vital manifestations of the body. A person's “appearance” - ideal or far from ideal - is a kind of compromise between his bodily existence and external social requirements, through which the subject designates himself as the owner of certain personal and social qualities, values, etc. The value of individual bodily qualities can change under the influence of social processes and group opinion.

Traditionally, the body image is considered as the result of the activity of certain neuronal systems, and its study is reduced to the study of various physiological structures of the brain. In this case, the concept of "body image" is often identified with the concept "Body diagram", Which Bonnier (1893) introduced according to some sources, Schiller - according to others, and was actively used by G. Head. It means a plastic model of one's own body and its parts formed in the human brain on the basis of perception, sensation of kinesthetic, tactile, painful, vestibular, visual, auditory and other stimuli in comparison with traces of past sensory experience (Fig. 4). The body scheme provides for the adjustment of the position of body parts, control and correction of the motor act depending on external conditions (Fig. 5). The physiological basis of the body scheme is a functional system that integrates the flow of sensory impulses from one's own body and its parts. This system integrates a dynamic, three-dimensional-spatial body image created by current sensitive information and a static body image acquired in ontogeny through learning based on long-term memory.

To control movements, the brain needs information that is not directly contained in the primary signals of the receptors. In addition, the primary sensory signals do not contain the most general information about the kinematic structure of the body: the number and sequence of links, the number of degrees of freedom, the range of motion in the joints. The progress of movements is assessed by comparing the actual afferentation with the expected (efferent copy). For multilevel kinematic chains equipped with receptors of different modalities, the efferent copy turns out to be quite complex, and an internal model is required to construct it. Both frontal and parietal lobes, the sensorimotor cortex, the parieto-occipital and temporal regions of the brain are involved in the implementation of the act of body awareness.

In psychophysiology, there is the concept of an integrative body scheme. The mind, the brain and the world have integrative properties. In particular, in the brain on

the level of sensorimotor zones ( SM I and SM II ) of the cortex, there is a multimodal integration of afferent streams coming from the body's receptors. Here, efferent impulse discharges are generated that coordinate bodily movements. The afferent structure of the sensorimotor system (or rather, the somato