Ciało człowieka i jego znaczenie w filozofii racjowitalizmu

Abstract

The following article presents the issue of the human body in the ratiovitalist concept initiated by José Ortega y Gasset, later on continued and developed by Julián Marías. Both acknowledge the corporeal dimension of human existence as a circumstance of human life. Through his analysis of the person’s internal corporeality, Ortega y Gasset attempts to describe the topography of human personality. The Spanish philosopher distinguishes three elements of the human psyche: vitality (vitalidad), soul (alma) and spirit (espíritu). However, with reference to those, Ortega does not formulate any hypothesis or definite metaphysical statement on the human being. What he tries to achieve is to name the three levels of phenomena in the human interior. In his attempt to describe human corporeality, Julián Marías uses the category of installation (instalación), which he claims is indispensable in the approach to the human being as an empirical structure and is characterized by relative stability. According to the Spanish philosopher, there are two forms of radical installation in human life: one is worldhood (mundanidad) and the other is corporeality (corporeidad) itself. While the former plays a more important role in the analytical structure of human life, the latter is of vital significance in the empirical structure.