Predisposition and the environment, the relationship...

Predisposition and the environment

Any phenomenon is the result of the interaction of predisposition (constitution) and the environment. Phenomena develop on the basis of constitutional predispositions and influences from the environment and gain their final form through reactions, experiences, exercises and habits. Comparing the phenomena over several generations, we are not confronted with identical data, but with facts whose external diversity may have a single genotypic basis that manifests itself differently because of the impermanence of the external environment.

Because of the biological constancy of the heredity units, they should generally be considered "unhistorical". They correlate with something that is the same for us and the Egyptians who lived five thousand years before us. Units of heredity can not be understood in terms of historically conditioned forms of mental life, spiritual accomplishments, meaningful elements of culture. The absence of any specific features in a series of successive generations has no direct relationship to heredity, although it is certainly not devoid of a specific genetic justification. Inherited symptoms are manifested only in appropriate historical conditions. However, it is possible that for 100-150 generations of history, due to the accumulation of mutations in humans, minor biological changes could occur. However, there is no convincing evidence in favor of this.

Almost all the phenomena of a person's mental life are related to cultural factors in their origin. Culture is not inherited, but is transmitted historically. Only the ability to assimilate it is inherited. But these abilities, being fundamental functions, can not be isolated from historical reality.

The relationship of physicality and spirituality in man

The body is the only part of the world that can be felt from within. At the same time, its surface is accessible to external perception. For a person, the body is an object. The person himself is also this body. Of course, there is a difference between the human sensation of oneself as a body and the perception of oneself as an object, but both sensations are inextricably interconnected. The perception of the body as an object that builds itself for a person, and a sense of the state of one's own "corporeality" are identical and inseparable, but they can be distinguished: sensory sensations pass into awareness of the physical state. Awareness of the existence of our body - normally an inconspicuous, neutral background for the mind and having no effect on its activities - is generally subject to a variety of unusual changes: sexual arousal, fear and pain so affect the bodily nature of a person that can completely absorb the person and either induce it to active efforts, or destroy it.

Our awareness of our own body is not necessarily limited to its limits. We feel at the tip of the stick, with which we advance in the dark. Our own space, i.e. the space of our anatomical body, can be enlarged by the sensation of something that is with us in unity. So, the car - if a person is a good driver - becomes a part of his body scheme or image and is like an extended body in which he puts all the fullness of his senses. The outer space begins where the individual, with his sensations, encounters objects emanating from him.

From a phenomenological point of view, the experience of experiencing one's own body is closely related to the experience of the senses, drives and consciousness of the Self.

The sense of identity follows from the feeling of contact with your body. In order to know who he is, a person needs to be aware of what he feels. He must know the expression of his face, the way he keeps himself, how he moves. If there is no conscious sensation of the body and its posture, a person splits into a disembodied spirit and a disappointed body.

The body, of course, is connected with the spirit. A powerful influence on the course of the patient's psyche is well-known. The state of the spirit of the latter, his trust or mistrust to the doctor, the depth of his faith or hope for healing or, conversely, mental depression caused by careless conversations of doctors in the presence of the patient about the seriousness of his illness, determine the outcome of the disease.

Reason and body are in fact one whole. For too long we considered them as affecting each other, but not directly related to each other. This ratio has practically not changed. Pash educational process is still divided into mental and physical, which have nothing in common. The idea that thinking processes belong to one area, the so-called psychology, and physical processes to another, the so-called medicine of organs, does not agree with the model of the fundamental integrity of the human person. This view is the result of separating the spirit from the body and limiting it to the sphere of consciousness. The only way to cope with this violation of human integrity is the return of the psyche to the body of the latter. Here was her original place. The unity of body and spirit is expressed in the Greek root psychein, which means "breath". A holistic view of the human body would lead to the recognition that the body is permeated with a spirit that revitalizes the psyche and controls its functioning.

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