The main aim of shamanic initiation among the Yanomami people of the Upper Orinoco River region in Venezuela is the metamorphosis of the human body into a cosmic body, or what I term "corporeal cosmogenesis." During the initiatory ordeal, the neophyte undergoes an intense experience of death through dismemberment by the spirits and subsequent rebirth, thus overcoming the human condition and becoming an individual living spirit. But, at the same time, he becomes a "collection" of other spirits who leave their (...) natural habitats—located on the mountaintops and in the forest—and move into the initiate's body, which becomes their abode. As the candidate surrenders his soul and humanness to the spirits, the latter become his personal allies and sources of power while imbuing the shaman's postmortem ego with certain properties that can best be described in holographic terms. After the shaman's biological death, his personal spirits become disembodied again and disperse back into the forest and on the mountaintops. When the shaman dies, his soul multiplies, as each of the disembodied spirits becomes a carrier of the shaman's soul image. In this way, through initiations, the shaman becomes a part of a dynamic cosmic circuity, as his hekura can be called upon to invade the bodies of new shamans, and start a cosmogonic initiatory act anew. (shrink)

Der Beitrag beschäftigt sich mit Husserls Lehre von der kategorialen An­schauung als einem der wichtigsten Momente seines Versuchs der Grund­legung der Phänomenologie als eidetischer Wissenschaft. Ausgehend von Husserls phänomenologischen Kritik an Versuchen einer Naturalisierung des Bewusstseins, werden insbesondere die Probleme der Bedeutungs­intention und -erfüllung, des Unterschieds zwischen sinnlicher und kate­gorialer Anschauung, der kategorialen Formung und der sog. Wesens­anschauung erörtert. In diesem Zusammenhang geht es auch um die Abgrenzung des Husserlschen transzendentalphilosophischen Ansatzes von der transzendentalphilosophischen Axiomatik Immanuel Kants.

O presente artigo tem como objetivo mostrar que a teoria kantiana da possibilidade de juízos a priori, o conteúdo essencial da sua crítica da razão pura, foi elaborada no intuito de garantir a solubilidade dos problemas necessários da razão pura e que essa teoria pode ser interpretada como uma semântica transcendental (a priori). The problems of pure reason and the transcendental semanticsThis article aims at showing that Kant´s theory of possibility of a priori judgments, which is the essential content of (...) his critique of pure reason, was elaborated in order to guarantee the solubility of necessary problems of pure reason and that this theory can be interpreted as atranscendental semantics. (shrink)

O presente artigo tem como objetivo mostrar que a teoria kantiana da possibilidade de juízos a priori, o conteúdo essencial da sua crítica da razão pura, foi elaborada no intuito de garantir a solubilidade dos problemas necessários da razão pura e que essa teoria pode ser interpretada como uma semântica transcendental (a priori). The problems of pure reason and the transcendental semantics Abstract This article aims at showing that Kant´s theory of possibility of a priori judgments, which is the essential (...) content of his critique of pure reason, was elaborated in order to guarantee the solubility of necessary problems of pure reason and that this theory can be interpreted as atranscendental semantics. (shrink)

Many species maintain cytosine DNA methyltransferase (MTase) genes belonging to the Dnmt2 family. Prokaryotic modification‐restriction systems utilize DNA methylation to distinguish between self and foreign DNA, and cytosine methylation in eukaryotic DNA contributes to epigenetic mechanisms that control gene expression. However, Dnmt2 proteins display only low or no DNA MTase activity, making this protein family the odd and enigmatic family member. Recent evidence showed that Dnmt2 proteins are not DNA but RNA MTases with functions in biological processes as diverse as (...) stress responses and RNA‐mediated inheritance. These observations not only raise profound questions regarding the perceived substrate specificities of cytosine MTase, but also suggest links between DNA and RNA modification systems. Here, we speculate that Dnmt2 proteins might be part of an ancient cytosine modification toolbox that is used to successfully respond to environmental challenges, including constantly evolving RNA and DNA substrates. (shrink)

Više začuđuje da je Aristip, koji se smatra rodonačelnikom kirenskog hedonizma, sokratovac, nego činjenica da je rodom iz mediteranske Kirene. Grad u kome je rođen, osnovali su nekoliko stoljeća prije grčki koloni, koji su došli s otoka Tere. Po Pindaru, njegova je porodica bila najbogatija i najuzvišenijeg roda u cijeloj Libiji, čime se objašnjava činjenica što je budući hedonist, od malena, bio naviknut na život u raskoši. Nikada ga nisu smatrali sokratovcem u pravom smislu te riječi , što će biti (...) razlogom spora među Sokratovim sljedbenicima. Svijet čulne realnosti kojem je on pripadao, s jedne strane, te Platonov idealni, s druge, implicira pitanje Sokratova izvornog učenja: hedonistički, kirenski ili onaj platonizirani Sokrat, kako sugerira najveći broj istraživača?The fact that Aristippus, considered the founding father of Cyrenaic hedonism, is a Socratic is far more astounding than the fact that he was born in Cyrene on the Mediterranean. His hometown was founded a few centuries earlier by Greek colonists arriving from the Island of Thera. According to Pindar, his family was the richest and of the noblest lineage in the whole of Libya, which says that this future hedonist had been used to a life in luxury ever since he was born. He was never considered a Socratic in the true sense of the word , which was to become the cause of controversy between Socrates’s followers. The world of sensual reality he belonged to on the one hand and Plato’s world of ideas on the other pose the question of Socrates’s original orientation – was he originally a hedonist, a Cyrenaic or a Platonist, which is what most researchers suggest? (shrink)

This paper analyses one of the main problems of our time in the world of Internet? cyber piracy. It is often said that it is illegal, since pirates who practice it violate certain domestic and international laws. When we ask for justification of this laws and their enforcement, philosophers and legalists usually apply to one of the two sorts of philosophical arguments - deontology and utilitarianism. The former think that piracy is immoral in itself, while the others argue it should (...) be prevented, otherwise it will produce very bad consequences for society sooner or later, and thus diminish the overall happiness of the society. It will be shown, howe?ver, that both of these arguments, when closely considered, fail with their intention, and, if we decide to follow them, we actually arrive to the very opposite conclusion - piracy is justified. Rad analizira jedan od glavnih problema danasnjice u svetu interneta - sajberpirateriju. Cesto se za nju kaze da je ilegalna, jer pirati koji je praktikuju krse odredjene domace i medjunarodne zakone. Kada se postavi pitanje opravdanja tih zakona i njihove primene, filozofi i pravnici obicno se opredeljuju za jednu od dve vrste filozofskih argumenata - deontologiju ili utilitarizam. Prvi tvrde da je piraterija nemoralna sama po sebi, dok drugi smatraju da je treba spreciti jer ce, pre ili kasnije, proizvesti vrlo stetne posledice po drustvo, i time umanjiti ukupnu srecu drustva. Medjutim, pokazace se da nijedan od ovih argumenata, kada se poblize razmotre, ne uspeva u svojoj nameri, i da, ako odlucimo da ih sledimo, dolazimo zapravo do potpuno suprotnog zakljucka - piraterija je opravdana. (shrink)

Tekst analizira jedan od pokusaja da se ideja deliberativne demokratije ucini prihvatljivijom tako sto ce se sprovoditi preko interneta. Pozivajuci se na jednostavnost pristupa i koriscenja interneta, mnogi autori smatraju da je moguce spojiti deliberativnu demokratiju sa direktnom ili neposrednom demokratijom, i time doci do mozda najboljeg moguceg sistema donosenja politickih odluka. Medjutim, pokazace se da, iako ova ideja ima dosta prednosti u odnosu na standardne teorije deliberativne demokratije, ona ne uspeva da resi brojne nedoumice koje sa sobom donosi. Uprkos (...) tome, ideju on?lajn deliberativne demokratije ne treba odbaciti, vec je pridruziti postojecim demokratskim procedurama donosenja odluka, cime ce se ove procedure znacajno unaprediti. (shrink)

Consciousness is perhaps the most puzzling problem we humans face in trying to understand ourselves. Here, eighteen essays offer new angles on the subject. The contributors, who include many of the leading figures in philosophy of mind, discuss such central topics as intentionality, phenomenal content, and the relevance of quantum mechanics to the study of consciousness.

Starting from Wilhelm Dilthey?s concept of understanding, the article inquires into modes of forming competencies within the experience of reflexive education. In line with moder?nity?s understanding of science, the text designates the role of sciences as instances of po?ssible real values, whereby the spiritual sciences are ascribed the role of giving meaning by broadening horizons. The article questions the ground that allows for spiritual and pedagogical sciences within the commercialization of university teaching and research activities. In all this, functionalization conducts (...) a process leading to the weakening of the constructive role of these sciences in the formation of competencies. (shrink)

Having followed the literature on genocide since the beginning of 1990s I have been often struck that academic writing on genocide is very much like non-professional pursuits in youth sports: anything is considered 'a good try'. The French have a good phrase for what I mean here: n'importe quoi. Works exhibiting no sound methodology, replete with irrational claims without factual basis and beliefs about foreigners adopted on faith limited only by a 'the worse the better' criterion of plausibility dominate the (...) literature on genocide. My only consolation in confronting this literature has been that philosophers, for the most part, had not been the ones taking part in this orgy of nonsense. The book Genocide and Human Rights takes even that solace away as it purports to be 'a philosophical guide' to genocide. (shrink)

Heideggersche erste Bewegungen in Richtung auf die Funda?mentalontologie lassen sich in seinen Vorlesungen der fr?hen 20er Jahren beobachten. Heidegger versucht darin, sich von dem Logizismus der Husserlschen Bewusstseinsphilosophie zu emanzipieren, indem er ein Konzept der Urwissenschaft entwirft. Die Urwis?senschaft soll bei der vortheoretischen Erfahrung, d. h. bei den vorreflexiven Erlebnissen ansetzen. Sie hat der entlebenden Tendenz der theoretischen Einstellung zum Erlebnis?strom entgegenzuwirken und somit die Voraussetzungen daf?r zu schaffen, eine Viel?falt der lebendigen Erfahrungsweisen zum ausdr?cklichen Verstehen zu bringen. Somit kn?pft (...) die Urwissenschaft an das Programm der Ph?nomenologie von Edmund Husserl, modifiziert es aber entscheidend, indem es aus der Sph?re des Bewusstseins in jene des lebendigen Erlebnisstroms verlegt. Hajdegerovi prvi pomaci u pravcu fundamentalne ontologije mogu se posmatrati u njegovim predavanjima iz dvadesetih godina proslog veka. U njima Hajdeger pokusava da se emancipuje od logicizma Huserlove filozofije svesti tako sto razvija projekat pranauke. Ona treba da krene od predteoretskog iskustva, tj. predrefleksivnih dozivljaja. Pranauka treba da deluje nasuprot obezivotljavajucoj tendenciji teoretskog stava spram toka dozivljaja te tako stvori pretpostavke za izricito razumevanje visestrukosti zivotnih nacina iskustva. Pranauka se time nadovezuje na program fenomenologije Edmunda Huserla, ali ga modifikuje na odlucujuci nacin tako sto ga premesta iz sfere svesti u sferu zivotnog toka dozivljaja. (shrink)

Der Beitrag beschäftigt sich mit Husserls Lehre von der kategorialen An­schauung als einem der wichtigsten Momente seines Versuchs der Grund­legung der Phänomenologie als eidetischer Wissenschaft. Ausgehend von Husserls phänomenologischen Kritik an Versuchen einer Naturalisierung des Bewusstseins, werden insbesondere die Probleme der Bedeutungs­intention und -erfüllung, des Unterschieds zwischen sinnlicher und kate­gorialer Anschauung, der kategorialen Formung und der sog. Wesens­anschauung erörtert. In diesem Zusammenhang geht es auch um die Abgrenzung des Husserlschen transzendentalphilosophischen Ansatzes von der transzendentalphilosophischen Axiomatik Immanuel Kants.

Der Beitrag besch?ftigt sich mit dem Verh?ltnis von Hermeneutik und Ethik. Im Fokus dieser Betrachtung steht die narrative Hermeneutik des Selbst von Paul Ricoeur und ihr Versuch, mit Hilfe der Hermeneutik eine ethische Dimension der Wiedereinschreibung der narrativen Rekonfiguration der Handlungswelt in diese Handlungswelt selbst zu er?ffnen. Dabei wird auf die Grenzen eines solchen Ansatzes hingewiesen, dies insbesondere im Hinblick auf die dabei gemachten metaphysiklastigen Schritte in Richtung auf eine Position, die hinter der existential- und fundamentalontologischen Fragestellung des von Ricoeur (...) kritisierten Heidegger zur?ckzufallen scheint. Daher wird hier erneut auf Heidegger und seine Existenzialontologie zur?ckgegriffen, um sie im Zuge einer narrativistischen Umdeutung f?r die ethische Fragestelleung zu?ffnen. (shrink)

Der Beitrag thematisiert vor allem unterschiedliche philosophische Auffasungen der Andersheit und versucht, sie aus einer hermeneutischen Perspektive zu hinterfragen. Dabei wird vor allem die konzeptuelle Radikalität der assymetrischen Beziehungen kritisiert, indem der hermeneutische Ansatz nicht als bloße Aneignungs- strategie des Anderen oder Fremden aufgefasst wird, sondern als offener Prozess der Verständigung, in dem die Heterogenität der Verständigungs- akteure zwar einer ständiger Veränderung unterzogen, jedoch immer auch gewahrt wird. Davon ausgehend wird auch die kulturphilosophische, aber auch gesellschaftliche und politische Relevanz der (...) Opposition zwischen Kulturpessimismus und Kulturoptimismus in Frage gestellt. (shrink)

The article primarily addresses different philosophical views of otherness and tries to question them from a hermeneutic perspective. Above all, the conceptual radicalism of the asymmetrical relationships is criticized through the hermeneutic approach, understood not as mere strategy of appropriating the other or the stranger, but as an open process of understanding, in which the heterogeneity of those involved is subject to constant change, but is nevertheless always maintained. On this basis, the cultural-philosophical, but also social and political relevance of (...) the opposition between cultural pessimism and cultural optimism is called into question. (shrink)

Der Beitrag beschäftigt sich mit der Kritik an der Philosophie von Ludwig Klages, die in den 1920-ern Jahren seine Zeitgenossen wie Helmuth Plessner, Georg Misch und etwas später in den 1930-ern Jahren auch Max Bense übten. Der Gegenstand der Kritik war vor allem seine These von der grundlegenden Opposition von Geist und Seele aber auch seine graphologischen Schriften. Im Zentrum der hier vorgelegten Analyse steht die Herausarbeitung der Inkongruenz dieser kritischen Stimmen, die sich darauf bezieht, dass Klages sowohl den naturalistischen (...) als auch irrationalistischen Vorwürfen ausgesetz ist. (shrink)

Tekst najpre ispituje u kojoj meri se kod ranog Hajdegera da primjetiti pomeranje tezista sa okolosvetskog karaktera dozivljaja na?fakticki? tubivstvujuci zivot odnosno na fenomen?Ja sam?. Treba da se zahvati smisao bica toga?Ja sam? i to tako sto ce se odrediti razlika samoiskustva i refleksivno-teoretskog stava. Ovo odredjenje treba drzati podalje od svih regionalnih i stvarskih stranosti. Individuacija onog?Ja sam? ne treba da se zahvati kao opojedinacenje u pogledu na neko opsto, nego kao povesno opojedinacenje. Smisao bica kao smisao egzistencije treba (...) da se zahvati u samoiskustvu i ima smisao sprovodjenja. Osnovno iskustvo sopstva odnosno povesnosti karaktera sprovodjenja sopstva stavice se u novi utemeljujuci odnos spram apriornosti. Pri tome centralna uloga pripada destrukciji istorijskog horizonta problema apriornosti, a pod cim treba da se razumije radikalizacija fenomenologije koja uvijek iznova pokusava da svoju povesnost odnosno povesnu situaciju sprovede sto izvornije. Razjasnice se sadrzajna struktura problema apriornosti tako sto ce se odrediti povest shvatanja apriorija prema stepenu njihove tubicevne imanentnosti. Destrukcija problema apriorija ce se pokusati na rekonstruktivnoj psihologiji Paula Natorpa i kritici povesne svesti Vilhelma Diltaja pri cemu im se prebacuje postvarenje sfere zivoga. (shrink)

The article provides an account of the unlikely revival of the medieval Just War Theory, due in large part to the efforts of Michael Walzer. Its purpose is to address the question: What is a just war theorist? By exploring contrasts between scholarly activity and forms of international activism, the paper argues that just war theorists appear to be just war criminals, both on the count of aiding and abetting aggression and on the count of inciting troops to commit war (...) crimes. (shrink)

Economic sanctions are envisaged as a sort of punishment, based on what should be an institutional decision not unlike a court ruling. Hence, the conditions for their lifting should be clearly stated and once those are met sanctions should be lifted. But this is generally not what happens, and perhaps is precluded by the very nature of international sanctioning. Sanctions clearly have political, economic, military and strategic consequences, but the question raised here is whether sanctions can also have moral justification. (...) Illustrated by the example of international sanctions against Yugoslavia, the authors show how the process of escalating demands on a target country, inherent to the very process of sanctioning, can lead ultimately even to overt aggression. As a result of this logic of escalation, economic sanctions cannot be articulated properly in any law-like system. Economic sanctions have much more in common with war than legal punishment, and in fact represent a form of siege. As such, they cannot be ended simply on the basis of their initial rationale, for the very process of sanctions implementation opens up possibilities for setting new goals and a continuous redefinition of the goal that sanctions are seen to have. (shrink)

Sanctions such as those applied by the United Nations against Yugoslavia, or rather the actions of implementing and maintaining them, at the very least implicitly purport to have moral justification. While the rhetoric used to justify sanctions is clearly moralistic, even sanctions themselves, as worded, often include phrases indicating moral implication. On May 30, 1992, United Nation Security Council Resolution 757 imposed a universal, binding blockage on all trade and all scientific, cultural and sports exchanges with Serbia and Montenegro. In (...) addition to expressing the usual "concern' and "dismay" regarding various events, the language of this Resolution also includes, on three occasions, unmistakably moral language "deploring" failures in meeting the demands of earlier resolutions.' There is no question that sanctions have political, economic, military and trategic consequences for the sanctioned state, perhaps exactly as desired by the sanctioning party. However, the question raised in this essay is whether in addition to these consequences, sanctions also produce morally reprehensible consequences that undermine their often-cited moral justification. If so, international economic sanctions are an immoral means of achieving primarily political goals. Six morally significant consequences are: 1) The unethical, elevated susceptibility of the sanctioned to olitical (and other forms of) manipulation, 2) the inherent and unjust paternalism in the process of sanctioning, 3) the abandonment of strict moral criteria on virtually all levels of evaluation, primarily inside the sanctioned country, but also in sanctioning states best exhibited in the attitudes toward the sanctioned, 4) the general decline in moral consciousness, 5) the subsequent rise of many forms of violence within the sanctioned state in connection with the increase in lawlessness, and a general decline of expectations in all areas of life, and 6) the continual, arbitrary redefining of conditions for a final lifting of sanctions. In light of this moral phenomenology we shall argue that sanctions, lacking in moral justification, are simply a means for achieving the mentioned immoral goals. Furthermore, the argument will be that sanctions are a form of siege and, as such, an act of war, requiring the sort of justification that would be needed to justify a war. (shrink)

Consciousness is perhaps the most puzzling problem we humans face in trying to understand ourselves. It has been the subject of intense study for several decades, but, despite substantial progress, the most difficult problems have still not reached any generally agreed solution. This text aims to act as a starting point towards future research.

On October 18-19, 2002, the Center for Philosophical Education at Santa Barbara City College hosted a symposium honoring Professor Adolf Grünbaum’s contributions to contemporary philosophy. This work, an outgrowth of that symposium, contains essays by leading philosophers on Grünbaum's vast influence on philosophy of religion and philosophy of science. The symposium participants have either significantly reworked their original papers or written entirely new ones for this special publication. A reprint of Grünbaum’s "The Poverty of Theistic Cosmology" further enriches the book. (...) A highlight of the present volume is an extended "Autobiographical-Philosophical Narrative" in which Grünbaum traces his intellectual journey, beginning with a poignant account of his early experiences with anti-Semitism in Nazi Germany and his initial queries about religious belief, continuing through the major milestones of his career, and concluding with his current interests. Also of great value is a complete bibliography of Grünbaum's published works. Besides Grünbaum, the contributors include Nancy Murphy, Bas C. van Fraassen, Michael Tooley, Steven Humphrey, Nancy Cartwright, and Edward Erwin. (shrink)

Consciousness is perhaps the most puzzling problem we humans face in trying to understand ourselves. It has been the subject of intense study for several decades, but, despite substantial progress, the most difficult problems have still not reached any generally agreed solution. Future research can start with this book. Eighteen original, specially written essays offer new angles on the subject. The contributors, who include many of the leading figures in philosophy of mind, discuss such central topics as intentionality, phenomenal content, (...) knowledge of mental states, consciousness and the brain, and the relevance of quantum mechanics to the study of consciousness. (shrink)

Significant breakthroughs in genetic research promoted by the human genome project, advances in molecular biology and new reproductive technologies have improved the understanding and the possibility of genetic interventions as a potential medication for diseases caused by differentiated disorders, especially those that originated in irregularities in individual genes. The progress achieved in contemporary studies has created the likelihood that the man has the technical capacity to modify the genes that will be transmitted to the next generations as well. These are (...) the so-called hereditary genetic modifications, i.e. any biomedical interventions which could be expected to transform the genome which a person could transfer to their offspring. The author analyses in this paper why even the hints of transformations of genes that will be passed on to future generations cause deep bioethical, theological, legal and political debates and controversies. He also believes that in the era of rapid strengthening of the social and technical and technological effects of science, it is very important that scientists, in their perceptions and insights, which particularly in the field of humanities, do not have the character of value beliefs, do not go below the achieved civilization standards of ethical and moral culture and to reflect on different themes with due care and awareness of the dilemmas that they can encounter in their professional work. An adequate interdisciplinary, multidisciplinary and pluriperspective approach, as well as the awareness of the essential compatibility of scientific freedom and responsibility, should ultimately result in a different and more sophisticated attitude of the scientists themselves to the possibilities of their own discipline and the significance of its effects. (shrink)

A step towards constructing an ethics of international activism is proposed by formulating a series of constraints on what would constitute morally permissible agency in the context that involves delivering services abroad, directly or indirectly. Perhaps surprisingly, in this effort the author makes use of the concept of ‘force multiplier’. This idea and its official applications have explanatory importance in considering the correlation between the post-Cold War phenomenal growth in the number of international non-governmental organizations and the emergence of the (...) US as the sole, unchallenged superpower. Four moral constraints useful for morally assessing international activism are formulated and defended. The final outcome is an argument in favor of an overarching duty for any activist-minded Westerner to go local, while developing nations are urged to closely regulate, even criminalize, activities by international activists and ‘human rights organizations’ on their territory when not in solidarity or in support of local movements. The position defended, urging the normative primacy of local over international activism, also finds support in Immanuel Kant’s Third Definitive Article for A Perpetual Peace. (shrink)

O presente artigo apresenta três teses principais. A primeira diz que, nos Seminários de Zollikon, Heidegger desenvolveu projeto de uma antropologia, patologia e terapia daseinsanalíticas no qual ele rejeita a metapsicologia de Freud, mas preserva suas descobertas fatuais e procedimentos de cura. A secunda tese sustenta que Winnicott introduziu um novo paradigma na psicanálise que igualmente rejeita a metapsicologia freudiana e centra a pesquisa e a cura psicanalíticas sobre problemas de amadurecimento pessoal e não mais sobre o complexo de Édipo. (...) A terceira tese combina as duas primeira para dizer a) que a psicanálise winnicottiana satisfaz os requisitos de Heidegger para a patologia e a terapia daseinsanalíticas, b) que, além disso, essa nova psicanálise pode estimular de maneira decisiva a pesquisa futura no campo da antropologia daseinsanalítica.The paper proposes three main theses. The first thesis says that in Zollikoner Seminare Heidegger has developed a project of a daseinsanalytic anthropology and pathology in which he rejects Freud's metapsychology, but accepts his factual findings and therapeutic procedures. The second thesis affirms that Winnicott has introduced a new paradigm in psychoanalysis which also rejects Freud's metapsychology and centers the psychoanalytic research and therapy on the problem of maturation and no more on the Oedipus Complex. The third thesis combines the first two in saying a) that Winnicott's psychoanalysis satisfies Heidegger's requirements for a daseinsanalytic pathology and therapy and b) that, moreover, it can stimulate, in a decisive manner, the future research in the field of daseinsanalytic anthropology. (shrink)

O presente estudo propõe-se reconstruir o conceito winnicottiano da unidade psicossomática do ser humano. Depois de expor o caráter acontecencial e a estrutura interna do psique-soma, oferece uma análise detalhada das operações da "elaboração imaginativa", começando pela tentativa de definir a natureza dessas operações. Prossegue com o exame das operações mais primitivas que garantem a inter-relação inicial básica da psique e do soma, chama a atenção para a constituição do si-mesmo imaginativo, e termina identificando e explicando algumas operações elaborativas mais (...) avançadas, assumidas pelos indivíduos humanos sadios "em primeira pessoa".The present study aims at reconstructing Winnicott's concept of psycho-somatic unity of the human being. After explaining the historical character and inner structure of the psyque-soma, it starts a detailed analysis of "imaginative elaboration" with an attempt to define the very nature of these operations. It examines next the most primitive of them that which elaborate the body functions thus garantee the initial psyche-soma relation, goes over to the problem of constitution of the imaginative self and ends by identifying and explaing some more advanced operations, assumed by grown up healthy indivuals "in the first person". (shrink)