At the end of the 20th century, a discipline of Buddhist ethics was formed in English-speaking countries, within the framework of which a community of closely interacting researchers is engaged in the comprehension and systematization of ethical positions within Buddhism, often resorting to the use of analytical philosophy tools. One of the directions within the discipline of Buddhist ethics is an attempt to embed the ethical content of Buddhism in a contemporary Western European philosophical context and to put before it (...) questions characteristic of Western philosophy, for example, the questions of moral responsibility, free will and determinism. While some researchers believe that Buddhist texts reflect a compatibilist position, others see Buddhist ethical position as resembling incompatibilism. The first problem faced by Buddhist researchers interested in this topic is that Buddhism does not have a concept of “free will” similar to the one that exists in Western philosophy. Nevertheless, contemporary theorists believe that classical Buddhism contains enough material to allow for a conversation about causality and responsibility. The purpose of this research is to substantiate the possibility of discussing free will in the context of the ethics of Buddhism. In order to do this the research examines the key provisions of Buddhist teaching relevant in the context of free will: dependent arising, absence of self and karma. It is noted that one of the reasons for the difference in the conclusions of researchers of Buddhist ethics regarding the issue of free will and moral responsibility in Buddhism are the peculiarities of Theravada and Mahayana and their particular texts different theorists mainly refer to. (shrink)

This article analyzes the change in interpretation of the principles of freedom and equality in liberal thought in Russian in the early twentieth century. From the classical negative understanding...

The article presents a comparison of the interpretations of Edmund Husserl’s early philosophy, created in different local contexts: ones by Polish researchers (Kazimir Tvardovsky, Jan Luka sevich, Vladyslav Tatarkevych, Roman Ingarden, Aleksander Rozenblum-Augustowski) in the period 1895-1945, and Ukrainian philosopher Volodymyr Yurynets. This comparison takes place against the background of considering the differences in the conditions of the development of philosophy in pre-war and interwar Poland and the USSR. The author demonstrates the similarity of the readings of Husserl’s phenomenology by (...) Polish researchers and Yurynets and proves that the similarity between them is not only in the thematic focus of criticism of phenomenological philosophy, but also in its validity and level. In addition, the author offers an approach to the study of Yurynets’ figure and work, based on considering him primarily as a representative of Western intellectual culture. In particular, the possibility of considering Yurynets ‘ objections to Husserl’s project of phenomenological philosophy not as determined by ideological dictates, but as symptomatic of the European intellectual culture of the beginning of the 20th century is substantiated. Both Yurynets and the Polish phenomenological movement criticize phenomenology for its lack of coherence, and it is about both the internal coherence of phenomenological philosophy and its coherence with contemporary sciences. Particular attention is paid to the role of Yurynets in the history of Ukrainian studies of phenomenological philosophy in the context of the discussion about the origins of phenomenological studies in Ukraine.The author considers the investigations of the phenomenological movement in Poland to be fruitful for modern studies of phenomenological philosophy in Ukraine - a phenomenon that had a significant impact on the development of a wide range of humanitarian disciplines in Europe in the 20th-21st centuries and which has direct intersections and common personalities with Ukrainian philosophy. The same seems promising for other European local traditions. (shrink)

The article analyzes the cultural foundations of personality in the sport, which tempers the person both physically and spiritually; justified that in the context of philosophical and anthropological analysis of sport acts as a process of appropriation inherent powers of man; proved that anthropological examination of the world of sports is the completion of the process of objectification, that acts as a kind of self-reflection man is directed to the formation of integrity; clarified the issue of sexual dimorphism underlying sociocultural (...) differences in male and female sports. (shrink)

The essence of metaphysical foundations of sport, meaning the collection of the most favorable conditions for solving the objectives, based on optimum life and theoretical foundation of the concept of sport as being optimum, its conceptual and categorical apparatus; Posted interpretation of metaphysics in the context of its development history of philosophical thought and analyzed the sport as a cultural phenomenon that is designed to convert natural human body in its cultural and executed physicality; The conditions under which the processes (...) of socialization in sport and through sport; reveals the conditions under which sport takes a phenomenon and lyudynovymirne and conditions that contribute to the violation human dimension. (shrink)

The urgency of the research is the concept of sports culture, which is formed in the conditions of globalization with the usage of domestic and foreign experience which is analyzed. The concept of sport is seen as expression of the generic nature of a man that is reduced to a physical and spiritual perfection of man, the harmony of the soul with the inner essence of a man. Formulation of the task - the article focuses on the development of sports (...) culture in the conditions of globalization, which acts as an integral part of global culture and acts as an influential force capable of consolidating society. Sports are an important element of culture and one of the most widespread activities. Sport is claimed as a social, cultural and economic phenomenon of a globalized society. This type of society requires the development of the concept of sports culture and its implementation in the cultural practice of sports management. The analysis of recent research and publications. We rely on authors who investigated sport as a phenomenon that acts as a factor in the formation and development of personality. The problem of self-determination of a sports personality as a philosophical problem is considered in the philosophical works of V. Bilohur, N. Vizitey, R. Robertson, I. Walsall's, E. Giddens, M. Kastesels, U. Beka. Isolation of unexplored parts of the general problem - conceptualization of the concept of sports culture. At the core of the study is the conceptualization of the basic sports circuits in the system of interdisciplinary space as a factor for the formation of a tempered and integral sports personality. Methodology - the use of approaches, in particular anthropologic, ontological and art-therapeutic, which allowed considering sport as an important economic, social and cultural phenomenon, aimed at developing the concept of sports culture. Presenting main material. The place and role of the concept of sports culture as a new scientific direction and discipline of the culture of sports management are analyzed. At the heart of the culture of sports management - the development of a sports man, the use of humanistic and cultural foundations for the formation of a holistic concept of sports culture. The place and role of sports culture in the conditions of globalization in the context of domestic and foreign experience for the affirmation and development of the human organism, which predetermine the formation of a sports person, is explored. It is revealed that the concept of sports culture forms a model for expanding the influence of sport on all spheres of society's life in a globalizing environment, which contributes to the unification of mankind. The essence of sport as the main determinant of influence on the development of the culture of sports personality is revealed. Conclusions - the concept of sport in the context of sports culture in the conditions of globalization, based on which the affirmation of the cultivation of the culture of the soul, body and spirit, is revealed. (shrink)

The relevance of the research consists of the concept of sport is analyzed as an attempt by the state to form an active sports society and the need to develop and implement a self-regulatory mechanism capable of forming sport as a social system, social institute and social movement. Formulation of the task - the concept of sport as a priority direction of social philosophy and philosophy of sport contributes to the formation of sport as a social system, social institution and (...) social movement. The subject of the study is an impact of globalization on the concept of sport as a social system, social institute and social movement. Analysis of recent research and publications. We rely on authors who investigated sport as a phenomenon that acts as a factor in the formation and development of personality. The problem of individual self-determination as a philosophical problem is considered in the philosophical writings of S. Kierkegaard, K. Yaspers, M. Heidegger, J. P. Sartre, A. Kamyu and E.Fromma. The selection of unexplored parts of the general problem is the conceptualization of the concept of sport as a social system, social institution and social movement. Research methodology. The scientific research used the methods of socio-acoustic, synergetic, systemic, ontological and comparative analysis, which allowed to form the concept of sport as a priority direction of social philosophy and philosophy of sport and consider sport as an important economic, social and cultural phenomenon, beings. Scientific novelty of the research. This scientific study involves addressing the socio-philosophical meaning of sport, based on the principles of human-dimensionality and humanism. Presenting main material. Interdisciplinary approaches to the problems of contemporary sport as a social system, social institute and social movement are integrated, and the concept of sport is formulated as a priority area of social philosophy and philosophy of sport; the value benchmarks of the concept of sport as a social system, a social institution and a social movement expressing its cultural core are revealed; it is proved that modern sport as a social system, social institute and social movement is an effective means to overcome the crisis phenomena of modern civilization. Conclusion - the impact of globalization on the formation of the concept of sport as a social system, social institute and social movement is shown. (shrink)

The urgency of this topic is determined by formation and development processes of a person who is inclined to change and grow in conditions of globalization that requires modern conceptualization of personality as a human potential identification factor. The purpose of scientific research - the conceptualization of the formation and development of personality, geared to change and growth. Objectives of the research: using the methodology of system analysis, to form new theory of formation and personal development, geared to change and (...) growth. This goal is realized in the following tasks: to analyze the methods of studying the formation and development of attributes of the individual, geared to change and growth; to identify the main characteristics of the personality, demonstrating willingness to change and growth. An analysis of recent research and publications, which launched the solution to this problem. The article uses both classical works and modern works of philosophers, which are based on the problems facing the developed world today. The scientific novelty of the research is an identification of interaction problems of a man, society, nature, aimed at the formation and development of personality, geared to change and growth. Results of the research: it is disclosed that is a model of the attributes of personality structure which systems it includes; the social phenomenon of formation and development of personality attributes, adjusted changes and growth, which contributes to transformation into a full-fledged subject of subject-transforming and cultural-historical activity, is substantiated; conditions of the person existence which it is adjusted for changes and growth are determined; the model of formation and development of personality attributes, adjusted for changes and growth, has been formed. For people who are targeted for growth, time is needed in order for their potential to flourish, so development and growth are interconnected and complementary. Conclusion - the basis of the study - the formation and development of the theory of personality, geared to change and growth in the context of theoretical and philosophical and cultural fundamentals. (shrink)

The relevance of the study lies in the fact that in modern conditions globalization acts as the main trend in the development of the modern world; this is noted at the Davos forum in 2019. Development of all spheres of society, the state and the person - from politics, economics - to sports and gender equality. The problem of the research - globalization in sport - is transformation of sport into a global phenomenon, universal in nature, which has significant impact (...) on all aspects of society. Therefore, the scope of dispute and sports culture act as an object of scientific research. Sport stimulates and forms social and cultural reflection on a world scale, reviving the idea of interdependence of humankind in sport and through sport. Unity is formed due to a variety of factors, including a network of communication technologies of financial, political and cultural interdependencies, new cultural forms of interaction that give impetus to sports interactions, forming a single global market for goods, services, behavioral standards, models of sociality, formation of modern values achieving sports success. Problem of globalization in sports is associated with Eurocentric’s, based on formation of European values of sports, sports culture and sports success, and in general sports management. The object of the research is sports management as a condition for the development of sports culture in the context of globalization 4.0. The objectives of the research are to analyze new trends in the global mankind development that influence sports development and culture, contribute to self-fulfillment of a person from the physical and spiritual side as a priority of creative person. Methods - analysis and synthesis, abstraction, cross-cultural analysis, logical and historical, comparative analysis contribute the penetration into complex phenomena and processes of modern reality associated with sports in context of globalization. Results. Globalization is changing usual way people in sports, along with many advantages, has number of negative, painful problems associated with overt commercialization. Globalization has entered single microsystem structure as a process of integration and economic exchange; global artifacts are present in sports management, to extent that sport is institutionalized on the scale of global sports communities. The form of sports globalization refers to specific way that structuring problems of sports take place and their transfer to the globalization level of problem solving, that is, global and local integration takes place. Conclusion. Globalization means increase in available methods of organizing sport events, which requires formation of sports concept management - transnational, international, interregional, macro-rational, regional municipal, local organizations require improvement of sports management. This ladder of administrative levels is cut through the functional networks of corporations, international organizations and non-governmental organizations, as well as number of professional international organizations. Internationalization of sports is being determined by globalization. (shrink)

Interview of Vlada Davidenko, Ryenat Shvets, Sofia Bryl with Leonid Finberg.

(2010). Information-Hierarchical Organization of Natural Systems II: Futures of Man–Biosphere Interactions and Climate Control. World Futures: Vol. 66, No. 8, pp. 537-556.

Given the strength of Archer's case for a sexual selection account, he is too accommodating of the social roles alternative. We present data on historical changes in violent crime contradicting that perspective, and discuss recent evidence showing how an evolutionary perspective predicts sex similarities and differences responding in a flexible and functional manner to adaptively relevant triggers across different domains.

Review of Kozlovskyi, V. (2023). Kantian Anthropology. Sources. Constellations. Models. Kyiv: Duh i Litera.

Interview of Vlada Anuchina, Yana Dziuba and Yana Gorobenko with Yevhen Prychepii.

Interview of Vlada Anuchina, Yana Dziuba and Yana Gorobenko with Yevhen Prychepii.

Interview of Vlada Anuchina, Yana Dziuba and Yana Gorobenko with Yevhen Prychepii.

Review of Cioran, E. (2023). Syllogism of the Bitterness. The Fall into Time. Kyiv: Duh i Litera.

Review of D’Angelo, D., Figal, G., Keiling, T., & Guang Yang. (2020). Paths in Heidegger's Later Thought. Bloomington: Indiana University Press.

Interview of Vlada Anuchina, Yana Dziuba and Yana Gorobenko with Yevhen Prychepii.

The article identifies research resources for Buddhist-Christian scholarship on the World Wide Web.

Landscapes of Wisdom seeks wisdom in contemporary thought. The author, as scholar, and seeker, examines scientific, religious and literary writings, to synthesize a way of knowing accessible to the modern mind, an intellectual path meeting the challenge of science with an equally universal message that speaks of the world and its workings, but also of transcendence and the deepest core of human experience.

Interview of Illia Davidenko, Vlada Anuchina and Daria Popil with Svitlana Ivashchenko.

Інтерв’ю Іллі Давіденка, Влади Анучіної і Дар’ї Попіль зі Світланою Іващенко.

The evolution of belt conveyors, as an important type of continuous conveying machinery, is examined here in a historical perspective. For this purpose, the selected period is from the ancient time, i.e. occurrence of conveying equipment, and up to the end of the nineteenth century. The basic postulation of a modern machine, including conveyors, is often interlinked to that of its ancestor, which may be simple and primitive. Ancient machines and principles of their work were the basis for later improvements (...) which also brought the inventions in engineering. For instance, Archimedes lifted water to high altitude with a screw, which was regarded as the ancestor of today’s screw conveyor and essentially his design has not changed since then. Bucket elevators also have their predecessors dating back to ancient times. In the concrete case of belt conveyors, a first trace can be found in the beginning of the seventeenth century, even classified as primitive example. During the Industrial Revolutions, various machines, such conveyors, appeared. The first modern-like belt conveyors are dedicated to the late eighteenth century due to the invention of Oliver Evans in USA and to the nineteenth century, by Lyster in England, Lopatine in Russia and Thomas Robins in USA. The technical solutions developed by the end of the nineteenth century were forerunners of the today’s belt conveyors, while the key operational principles have not changed. (shrink)

Aging is associated with decreased functional connectivity in the main brain networks, which can underlie changes in cognitive and emotional processing. Neurofeedback is a promising non-pharmacological approach for the enhancement of brain connectivity. Previously, we showed that a single session of infra-low frequency neurofeedback results in increased connectivity between sensory processing networks in healthy young adults. In the current pilot study, we aimed to evaluate the possibility of enhancing brain connectivity during aging with the use of infra-low frequency neurofeedback. Nine (...) females aged 52 ± 7 years with subclinical signs of emotional dysregulation, including anxiety, mild depression, and somatoform symptoms, underwent 15 sessions of training. A resting-state functional MRI scan was acquired before and after the training. A hypothesis-free intrinsic connectivity analysis showed increased connectivity in regions in the bilateral temporal fusiform cortex, right supplementary motor area, left amygdala, left temporal pole, and cerebellum. Next, a seed-to-voxel analysis for the revealed regions was performed using the post- vs. pre-neurofeedback contrast. Finally, to explore the whole network of neurofeedback-related connectivity changes, the regions revealed by the intrinsic connectivity and seed-to-voxel analyses were entered into a network-based statistical analysis. An extended network was revealed, including the temporal and occipital fusiform cortex, multiple areas from the visual cortex, the right posterior superior temporal sulcus, the amygdala, the temporal poles, the superior parietal lobule, and the supplementary motor cortex. Clinically, decreases in alexithymia, depression, and anxiety levels were observed. Thus, infra-low frequency neurofeedback appears to be a promising method for enhancing brain connectivity during aging, and subsequent sham-controlled studies utilizing larger samples are feasible. (shrink)

Interview of Vlada Anuchina, Yana Dziuba and Yana Gorobenko with Yevhen Prychepii.

Interview of Illia Davidenko, Vlada Anuchina and Daria Popil with Svitlana Ivashchenko.

I respond to Vladas Griskevicius and Douglas T. Kendrick (G&K) and Gad Saad's (S) defenses of the view that Consumer Studies would benefit from the appeal to evolution in all work aimed at understanding consumer behavior. I argue that G&K and S's reliance on one theoretical perspective, that of evolutionary psychology, limits their options. Further, I point out some specific problems with the theoretical perspective of evolutionary psychology. Finally, I introduce some alternative evolutionary approaches to studying human behavior that could (...) profitably be adopted in consumer research. -/- . (shrink)

Rad pripremno ocrtava etično načelo saturiranosti u svrhe boljeg razumijevanja zdravog radnog okruženja. Načelo se oprimjeruje razmatranjem zajedničke biti ljudskih problema vezanih za uzrok, razvoj, učinke i posljedice COVID–19 virusne pandemije koja je potvrdila dugo znane, sustavne probleme opterećenja u ljudskom društvu, naročito u području poslovanja. Posebno treba istaknuti područje kadrovski i financijski potkapacitiranih nacionalnih sustava, poput znanstvenog sustava u Republici Hrvatskoj, u kojem vlada i problem višestrukog radnog identiteta. Izabrana optika motrenja služi približavanju moralne i organizacijske važnosti i (...) korisnosti kriterija saturiranosti za, s jedne strane, optimalnu organizaciju rada, ali i, s druge strane, očuvanje dostojanstva čovjeka u radnom okruženju. (shrink)

Pogost motiv v rimski paliati so medgeneracijski konflikti. Medtem ko očetje največkrat poudarjajo konvencionalno moralo in kažejo varčnost, že kar skoporitost, se sinovi v njihovi odsotnosti radi predajajo razvratu: zapravljajo denar, popivajo in se spuščajo v razmerja s heterami, ponavadi ob pomoči kakega nabritega domačega sužnja. Ker vlada v komediji saturnalijski narobe svet, na koncu »zmagajo« sinovi in sužnji, ki so tudi glavni junaki teh komedij. Tu in tam pa Plavt sinovom položi na jezik besede, ki odstopajo od njihovega (...) siceršnjega ravnanja in jih prikažejo v odgovornejši luči. Njegova najrazvpitejša »moralistična« komedija je Trinovčevo (Trinummus), vendar zasledimo moralno navdahnjene vložke in značajske lastnosti tudi v drugi komediji s podobnim izhodiščem, ki deluje veliko bolj razposajeno: v Hišnem strahu (Mostellaria). Ob primerjavi mladih protagonistov v Plavtovih komedijah Hišni strah in Trinovčevo ugotovimo, da je komedija Trinovčevo občutno bolj moralistična od Hišnega strahu, vendar po drugi strani tudi v slednjem ni mogoče videti gole burke kot, denimo, v Oslih (Asinaria) istega avtorja. Če si v Oslih oba protagonista, oče in sin, ki se pehata za isto meretrix, pravzaprav zaslužita zgolj posmeh občinstva, imajo glavni junak Hišnega strahu, njegov prijatelj in ljubica več značajskih lastnosti, ki so jih morale prikupiti tudi kritikom Katonovega kova. (shrink)

Povijest je u Hölderlina shvaćena kao usud kroz koji se duh odašilje iz svojega prvotnog sjedinjenja u svoju razdvojenost. Unutar jedinstvenog povijesnog usuda razlikuju se osobito grčki i hesperijski usud, koji su međusobno bitno povezani. Posebni se usud dosuđuje prema određenom zakonu usuda, s obzirom na svrhu povijesti, tj. udaljenost i blizinu određenog povijesnog razdoblja od iskona povijesti. Povijest je u svojim pojedinačnim likovima razvoj samog iskona. Prikazujući se u povijesti, iskon se skriva u svojoj beskonačnosti i neiscrpnosti, sve dok (...) se u povijesnim prevratima ne očituju kao takav, nakon čega se opet oblikuje jedan novi povijesni svijet, novo posebno uzajamno djelovanje prirode i umijeća.Jedinstvo iskona ne obnavlja se kao povratak u neposrednost prvoga stanja. Ono nije puko ponavljanje prvoga jedinstva, nego takvo stanje koje sjedinjuje jedinstvo i razdvajanje. Za razliku od povijesnog posredovanja, u kojem je moguće jedino prolazno tragičko pomirenje, tu se oba suprotna ne vraćaju k sebi tek u krajnjoj suprotstavljenosti, niti u odviše sjedinjenoj zamjeni, nego u takvom pomirenju u kojem se gubi svako prekomjerje i vlada istinska prisnost onog sjedinjenog.Die Geschichte ist bei Hölderlin als das Schicksal verstanden, wodurch der Geist sich aus seiner anfänglichen Vereinigung in seine Trennung schickt. Innerhalb des einheitlichen geschichtlichen Schicksaals unterscheiden sich besonders das griechische und das hesperische Schicksal, die aufeinander wesentlich hingewiesen sind. Das besondere Schicksal wird geschickt nach dem bestimmten Schicksalsgesetz, in Bezug auf den Zweck der Geschichte, d.h. auf die Entfernung und Nähe eines bestimmten Zeitalters von dem Ursprung der Geschichte.Die Geschichte ist in ihren besonderen Gestalten die Entwicklung des Ursprungs selbst. Indem der Ursprung sich in der Geschichte zeigt, verbirgt er sich in seiner Unendlichkeit und Unerschöpflichkeit, bis er in geschichtlichen Umwälzungen sich als solcher offenbart, wenn wieder eine neue geschichtliche Welt, eine neue besondere Wechselwirkung der Natur und Kunst hergestellt wird. Die Einheit wird nicht als die Rückkehr in die Unmittelbarkeit des ersten Zustands erzielt. Sie ist keine bloße Wiederholung der ersten Einheit, sondern ein solcher Zustand, der die Einheit und die Trennung vereinigt. Im Unterschied zu der geschichtlichen Vermittlung, in welcher allein die vorübergehende tragische Versöhnung möglich ist, kehren hier die beiden Gegensätze zu sich selbst, und zwar weder bloß in der äußersten Entgegensetzung, noch in allzu vereinigten Verwechslung, sondern in einer solchen Versöhnung, in der jede Übermäßigkeit verschwindet und die wahrhafte Innigkeit des Vereinigten herrscht. (shrink)

Činjenica da je zapadna modernost obilježena sekulariziranim svijetom, ateističkim svijetom u kojem religija više ne vlada javnom sferom, uzima se zdravo za gotovo. Drugim riječima, preobrazbom iz svijeta gdje smisao leži izvan tog svijeta, u svijet gdje je smisao smješten u njemu samome. Ako pratimo tijek misli francuskog filozofa Jean-Luc Nancya predstavljen u njegovim djelima The Sense of the World i Dis-Enclosure, moramo poimati svijet ne kao nešto što ima smisao u sebi samome, nego kao nešto što jest sâm (...) smisao. Živjeti u sekulariziranom svijetu znači živjeti u svijetu koji jest smisao, svijetu koji je postao odgovoran za sebe ali se u sebe ne zatvara. Nancy, pritom inspiriran Martinom Heideggerom, tvrdi da u sekulariziranom svijetu više nije upitno ima li svijet smisla, nego da svijet jest smisao. Ako danas želimo biti ateisti, zaključuje Nancy, više se ne moramo suočiti s pitanjem »Zašto, općenito, nešto jest?«, nego s odgovorom »Nešto jest, i to sâmo čini smisao«. (shrink)

V domnevno Platonovem dialogu Alkibiadu I je postavljena trditev, da je del duše, ki skriva naše pravo sebstvo, naš jaz, podoben Bogu: nekdo, ki ga uvidi in je spoznal božansko – boga in razumnost, bo tako najbolje dojemal tudi samega sebe. Vprašanje sebstva v dialogu nastopi kot smiselno nadaljevanje poprejšnjih izpeljav, po katerih se določa, da mi nismo ne telo, ne naše lastne stvari, temveč duša. S tem, ko sebstvo poistovetimo z Bogom, nekako uidemo problemu samonanašanja in postavimo vprašanje samovédenja (...) v novo dimenzijo. Članek obravnava nekatere nejasnosti definicije sebstva , torej vključujočega telo in dušo, ali le kot duše, kot v Alkibiadu Prvem , ki uporablja telo in mu vlada , v odnosu do božanskega.In Alcibiades I, for many interpreters still a spurious dialogue, Plato claims that our true self resembles the divine. Someone who looked at it and grasped everything divine, God and intelligence, would have the best grasp of himself as well. The question of the self comes as the natural consequence of previous claims showing we are neither our possessions nor our bodies, but our souls. By making the self similar to God, we can tackle the problem of reflexivity differently, putting the question of self-knowledge into new perspective. The article discusses some unclear questions concerning the definition of the self, defined as »the whole man« in Charmides , i.e. including body as integral part, or as excluding it in Alcibiades I, where the self is the soul , since the soul uses the body and rules it , and its relations to the divine. (shrink)