Noological Sociology, Understanding the Spiritual Powers of People

Bulletin of the Transilvania University of Braşov Series VII: Social Sciences • Law • Vol. 7 (56) No. 2 - 2014

NOOLOGICAL SOCIOLOGY, UNDERSTANDING THE SPIRITUAL POWERS OF PEOPLE

Mădălina MĂNDIŢĂ1

Abstract: Noological sociology cannot ignore the crucial contributions of psychology and we refer to those of C. G. Jung and V. Frankl. The two remarkable psychologists consider the spiritual dimension of the human being as one of the most important aspect in the understanding of man. The discovery of the colective unconscious and archetypes by Jung demonstrates the importance of spiritual experience that becomes the source and meaning of life. In his studies, Viktor Frankl shows that the modern man can lose the meaning in life and can be a victim of fatalism and fanatism living in an existential frustration. Those types of neurosis are very important for the noological sociology that warns about the problems in any society that ignores the spiritual dimension of social life in a demanding global world.

Key words: noological sociology, psychology of depths, psychology of hights, colective unconscious, archetypes, meaning.

1. Introduction elements of noological sociology and in the last section of this study we analyse the Either we refer to archetypes, spiritual basic psychological concepts and theories potentialities or the powerful forces of the useful for this new type of understanding will to meaning we must say that the study the society. of man and society cannot ignore the Before analyzing the noological theory category of spiritual powers, the noological of Ilie Badescu, we will also refer to dimension of human life. Any research that Lucian Blaga’s studies about unconscious. ignores or diminishes the importance of The Romanian philosopher identifies this force of cultural modeling would only creative forces that help form the stylistic simplify the complexity of human nature matrix. These creative forces that can be and society. For this reason, it is important found in the spiritual unconscious of to research the spiritual dimension of people can be decisive elements in societies, an attempt made by noological understanding the spiritual history of sociology in studying the fundamental people, all this elements being named by experiences in a society, but having in L. Blaga as “abyssal noology” [2, p.14]. mind the contributions made on a Through this paradigm, the Romanian psychological level by C. G. Jung and V. philosopher speaks about the unconscious Frankl. We begin this study with some key spirit that shapes the stylistic matrix.

1 Ph.D., The Institute of Sociology, Romanian Academy. 76 Bulletin of the Transilvania University of Braşov • Series VII • Vol. 7 (56) No. 2 - 2014

The theory of stylistic matrix shows that understanding the rise and fall of societies, a set of factors (spatial, temporal, the strong or weak points of social life. axiological) forms “a complex of Having the premise that the spiritual categories, which is imprinted from dimension, noological one, decisive for unconscious to all human creations, even man and society, may be the most life, because life can be shaped by spirit. important that influences and shapes the The stylistic matrix, as a category, imprints other social powers (economic, political, itself, having shaping effects on art, cultural), we could have a sociology that metaphysical conceptions, doctrines, identifies in man and his community the scientific visions, ethics and social spiritual creative forces that offer attitudes” [2, p.109]. We must add that for uniqueness, specificity and resistance. Blaga the culture represents the way The noological dimension characteristic through which are expressed abyssal for man can benefit from the psychology categories of unconscious, thus becoming of archetypes of C. G. Jung and existential possible the knowledge of this type of analysis of V. Frankl. The noological categories. Culture represents the paradigm in sociology views spiritual possibility of understanding the elements resources, a type of potentialities reflected that have the origin in unconscious in social frameworks that have a peculiar (because it is) full of virtualities, cultural relevance and gives identity, power to creations giving a specific identity to every communities and people. This is a part of people. a sociological system of knowledge that The noological sociology of Ilie Badescu concentrates on the spiritual life of concentrates on two fundamental societies, and offers a type of conditions in researching society. One is understanding that can become very the understanding of the spiritual powers, important in studying the spiritual of the vital resources of existence that have disorders in societies. This kind of spiritual the integration capacity for individual and disorders can transform societies in for the cultural identity of society. We amorphous masses, devitalized, without have the possibility to understand society direction and strong creative meaning in as creating cultural values. The other history. important condition for noological studies Spiritual knowledge of different societies is related to disorder on society level that is possible, we find out in the Introduction has the origin in the weakening of spiritual of Noology, throught a fundamental powers in a society, reflected as the lack of knowledge, noosic knowledge, explained vitality and of cultural force. If we identify by Ilie Badescu as a „lived knowledge”. these spiritual powers as representative for „The lived experience” it is an extremely individual and which have a creative force important concept in the noological system in history, another stage is to research the of knowledge, along with the effects of this decrease or ignoring spiritual understanding of the force that comes from forces in society. If on an individual level living spiritual frameworks, without there were identified the disorders of ignoring fundamental teachings, values of spiritual dimension as we will see in the each society. studies of Jung, Frankl, the noological The noological system is formed by sociology becames a science opened for spiritual potentialities, these energies or contributions brought by other sciences, vital forces that manifest itself in spiritual like psychology, philosophy, history, in frameworks (traditions, myths, religion) and are decisive in forging „a spiritual MĂNDIŢĂ, M.: Noological Sociology, understanding the spiritual Powers of People 77 power of a people, society in general, what towards a wholeness of existence [1, it is materialized in culture” [1, p.58]. The p.167]. Thus, the absolute spiritual place lived experienced, according to this in which man can find the wholeness of his system, is based on virtualities that can be existence it is considered by Ilie Badescu fulfilled in the noological framework under the relation of man with God. In analytical the form of „fields of lived experience. We psychology of Jung the absolute spiritual define this as psycho-morphoses [1, p.82]. place is the Self, with Jesus as its symbol, Another important aspect of these lived and this reality becomes the supreme experiences is that they can be meaning of man. preponderant somatic (physical) or noosic We will see that in Jung’s archetypes we (spiritual), whose model, according to Ilie find a way of manifestation through myths, Badescu, is the divine-human (teandrikos) fairy tales, religious beliefes, legends or one. This divine-human model of traditions. Also, for Ilie Badescu these perfection can be understood as frameworks represent the spiritual patterns individuation in Jung’s theory, a process of manifesting potentialities that „are re- towards human perfection that can be lived under the form of thinking achieved balancing the forces of categories, collectively shared” [1, p.179], unconscious with the conscious ones. After having a role to assure meanings for man this spiritual evolution, man can achieve and his community or society. the wholeness of the Self, which symbol These categories are of extreme Jung atrribute to Jesus. importance in noological sociology, I. Sociology is, according to Ilie Badescu, Badescu affirming that the noological an understanding of the fight between powers, along with economic and somatic forces and spiritual ones that can intellectual ones „represent the defensive have as a model the divine-human nature potential of people, of ’surviving’ in of Jesus. Noological sociology is history, maintaining the identity of human researching the exacerbation of somatic being” [1, p.225]. We must not forget, the dimension (drugs use, consumerism, author warns us, that „the power of people depression, neurosis, alcohool), a reality is there spiritual unity” [1, p.393]. that can be seen as a diminished one, We said earlier that living in noological dameged in spiritual dimension of the frameworks can lead to formation of individuals and societies. Ilie Badescu spiritual fields (manifestations), named by defines this type of sociology as a Ilie Badescu psycho-morphoses. These „sociology of new lived experience” [1, ones can be used in the analysis of a p.110], one that aspires to a certain social society through identification of values equilibrium that can generate cultural lived and spread into society. Psycho- values and identity, in the same way as at morphoses are „those fields of lived the individual level, where the balance of spiritual values in a collective life of a conscious and unconscious forces can lead society through the intense lived to individuation, to a wholeness of human manifestations of spiritual groups or being, having as model a divine-human exceptional personality of that society” [1, nature. p.684]. These lived manifestations can For noological sociology „spiritual determine somato-morphoses (physical power of a people, of a society in general experiences) and noo-morpshoses manifests itself entirely in ‚spiritual (spiritual experiences). The balance places’ in which we can see a growth in between the two types is important in number and intensity of social interactions understanding of pycho-morphoses, like 78 Bulletin of the Transilvania University of Braşov • Series VII • Vol. 7 (56) No. 2 - 2014 the strugle in the human soul attempting to wholeness and in our soul brings a healing build the Self. The imbalance of these from the hardest disease of all, death” [1, manifestations can lead to spiritual p.711]. This last quote from the noological maladies, and this ideea is common to all sociologist in the Romanian sociology can three authors analysed here. We might say concentrate the fundamental idea of this that the lack of a spiritual life or the study, helping us integrate the three oblivion of the divine spirit in the human authors in the paradigm that studies the being might lead to a life without meaning, spiritual dimension of human being. V. Frankl would say, without purpose, in We can approach the noological the terms of noological sociology. sociology through two stages. The first is the one that discover the spiritual powers 2. Discussions which man attempts to conquer creatively in the spiritual manifestation specific to We return now to C. G. Jung, who’s people or communities. The second stage studies are considered by Ilie Badescu a requires an analysis of the lack of step in the man’s evolution of spiritual manifestations of potentialities, of living in knowledge. The author of Noology fits the the spiritual frameworks that offer manifestations of collective unconscious in integration, force and meaning in history. the complex phenomenon of noo- Through these ways we have access to morpshoses which can offer an image of spiritual weakness and deficits of living the spiritual imbalances. Frankl identified without a meaning. Professor Badescu two types of neurosis (noogenic, reminds us about consumerism and collective), the collective ones being addictions of any type that weakens the particular important in sociological man of his vital energy. research, without ignoring the noogenic From our point of view it is very ones. important for the noological sociology to About Jung’s experiments concentrated understand and use the contributions on the forces of collective unconscious, brought by psychology, especially those of about the contribution of the Swiss C. G. Jung and V. Frankl concerning the psychologist, included in the noo- archetypes and the need of a meaning in morphoses phenomenon (fields of intense life. manifestation of spiritual experiences), professor Badescu says that „Jung’s 2.1 Toward the Self experiments revolutionize all that we knew about the essence of noological process” C. G. Jung, psychologist of the dephts of [1, p.723]. In front of the overwhelming human soul, brings a remarkable forces of the noo-morphoses, says contribution in understanding the origin, Badescu, the only way to keep a certain the force and the importance of spiritual spiritual balance is „through a continuous manifestations of human being. Through creative process” [1, p.723] and that the discovery of archetypes in the „transforming the history in myth and the collective uncounscious Jung finds the gesture in ritual, the historic event in image of God in the manifestations of legend and the daily life in pray, this is the human soul. This psychological conception only way that defends us from the risk of about religion helps him to have a certain losing the chance to make part of understanding of spiritual disorder that wholeness. Spiritual lived experiences man confronts, especially in modern times. offer us the salvation effect of the great MĂNDIŢĂ, M.: Noological Sociology, understanding the spiritual Powers of People 79

Considering religion as „one of the are not connected to the personal live, oldest and general forms of human soul” elements formed by the „mythological [3, p.11] and religious experience as „the connexion, motives and images that can highest value, regardless of it contents” [3, appear anywhere and any time, beyond p.66], Jung introduces us into the world of migration or historical tradition” [5, the collective uncounscious and archetypes p.472]. which helps us to understand the life and Another important concept in junginian spiritual conflicts of the modern time. system is the primordial image which has Whoever lives religiously, said Jung, an archaic character, the archetype that it is discovers in the religious experience the „always collective which means common source of life, the meaning and a belief that at least to entire people and historical attributes value to the entire reality. This periods” [5, p.464]. The manifestation of framework in which man lives allows him this primordial images can be discovered to gain a certain spiritual balance, through the mythological motives, myths, meaning, and this idea is common to the symbols. The goal of analytical authors analysed here. psychology is for Jung individuation, „the Without ignoring the importance of God process of forming and individualization of for the human soul, once the scientific man, especially the growth of revolution started, without annihilation of psychological individual as distinct human the spiritual dimension in understanding being from the collective psychology” [5, and researching of man from the beginning p.473]. of time until now, Jung discovers an image In psychology of depths the research of of God in the human soul and a way that religious experience aims at those can help him evolve spiritually. important religious manifestations for the To understand the complexity of fulfilment of the Self in individuation collective unconscious and manifestations process. The evolving of human being of archetypes, we must say that Jung means the union of opposites (coincidentia defines the conscience as those mental oppositorum) and the balancing of contents that are in relation with the Self, conscious and unconscious forces. This emphasising that the conscience is not conflict of the contraries weakens the man, identical with the psychic, because the brings psychological problems and blocks psychic includes also the unconscious the way to individuation. contents [5]. The Ego is „that complex Through the individuation, Jung analyses representations which forms the center of the most sacred figures of religions, my conscience" [5, p.448], unlike the Self speaking of Jesus as a symbol of the Self, that is „the subject of my whole psychic, in which we can find the union of including the unconscious" [5, p.448], the contraries, the wholeness to which the man entire psychological manifestations that aspires. The fight against the Evil is the reflect the unity and integrity of awareness of it, the heaving from personality [5, p.497]. The Self manifests unconscious, an important stage on the in myths, fairy tales, dreams, through way to accomplishment of the Self, symbols like the cross, in duality represented by individuation. (coincidentia oppositorum). The The divine and human nature of Jesus unconscious is formed, Jung tells us, from can be understood from a psychological the personal unconscious – those contents point of view as it is realised in the process of personal existence, forgotten, and of of individuation that means annihilation of collective unconscious with elements that conflicts between conscious and 80 Bulletin of the Transilvania University of Braşov • Series VII • Vol. 7 (56) No. 2 - 2014 unconsciousness contents, of unification of manifestations of archetypes, but „when contraries for the fulfillment of the neurosis came from a general Christian ideal. From a psychological point incompatibility or from harmful situation of view, the image of Antichrist is that provokes neurosis to a large number of considered by Jung as a Shadow of the individuals, we must admit the presence of Self, underlying that this part of an empiric archetypes” [4, p.58]. This type of neurosis Self cannot be ignored if we want to (we will also find them in Frankl’s understand man as a totality. The writtings when he studies the collective discovery of collective unconscious and of neurosis), is a „social phenomenon” in primordial images existing in it, is which is „relived that archetype that explained by Jung as tied to the religious corresponds to a specific situation and forms in the history of humanity. The enters in action the instinctual force hidden Church dogma, says Jung, replaced the in archetype as explosive as it is unconscious collective and the weakening dangerous” [4, p.58]. of these Christian teachings in the human A prevalence of unconscious over the souls transformed this deficit in a Ego can determine spiritual disorders, psychological problem and it contributed confrontation with those primordial images to the discovery of primordial images. that have been denied, blocked, which can Jung exemplifies with Christianity which, have a neurotic or psychotic nature. for many people, lost a certain force in „Groups, communities, even entire living the faith. C. G. Jung considers this populations can be victims of spiritual situation as „emaciation of Christian disease” [4, p.284], and the solution for the symbolism”, the weakening of Christian challenges of human soul is the touch of a images and ideas which became simple climax of personality, of human spiritual objects of faith, without truly living them achievement: individuation, a process by followers. Having this in mind Jung which „came from the confrontation of the finds an explanation for the appeal of two fundamental realities of the soul” [4, oriental mysteries and symbols, because p.294] - consciousness and „these images attract, persuade, fascinate unconsciousness. and overwhelm and man feels the breeze Jung demonstrates that people „are of divinity” [6, p.18]. The forms of getting mental illness when they are collective unconscious have been confronted with insufficient or false expressed by dogmas, rich symbols responses at the questions of life” brought to surface and became reliance in [6, p.173], that keeps them in a „spiritual the face of spiritual perils, they offered a narrowness”. Their life does not have meaning to life. substance, does not have meaning” We must underline that archetypes „do [6, p.173], and from here the way to a not come from personal experience”, „they neurotic life is opened. The man of the past have never been conscious” and „indicate lived in a sacred world through myths and the presence in psychic of certain universal beliefs that insure integration and balance forms” [4, p.53]. Archetypes „have been of contradiction forces of his soul. The and are spiritual powers of life and they modern man faces the secularization of want to be taken seriously”, Jung warns life, with the painful question about the that they are „causes of neurotic disorders meaning of his life. even psychotic” [4, p.162]. In a neurosis We could understand the warning of caused by personal motives, we find out Jung, according to whom a collective from Jung experience, we do not find the problem can take the form of a personal MĂNDIŢĂ, M.: Noological Sociology, understanding the spiritual Powers of People 81 difficulty, considering that any trouble on is represented by responsibility and liberty personal level can be „probably secondary, without which the man cannot reach as a consequence of a bad change in social individuation or meaning. climate. That is why, in a case like that, the The unconscious to which people origin of disorder should not be looked in succumb in different moments in history, personal entourage, but most likely in a in certain periods marked by „spiritual collective situation. Until now, disease” affects the spiritual evolution of psychotherapy has ignored this man and it’s reflecting itself in society. In circumstance” [6, pp.273-274] these moments we have the symptoms of For psychology as well as for sociology collective neurosis identified by Frankl: the actual state of man is a challenge and fatalistic perspective over life, collective needs a larger perspective to understand thinking, the lost of man in masses or the complexity of social manifestations. To fanatisism. attain this goal, we need to start We agree with V. Frankl that the reconsidering the spiritual dimension existence of a psychology of dephts has as which can help understanding the personal counterweight „not a psychology of and social distress, of those factors that surfaces, but a psychology of heights” [7, transform man into an uninvolved p.276]. Either there is a psychology of spectator of his own existence or in the depths preoccupied to balance the forces of social life. „The lack of meaning blocks conscious with those of unconscious the fulfilment of life and means disease. having as goal the wholeness of man, The meaning makes many things bearable, either we appeal to psychology of heights maybe everything” [6, p.386] Jung said in helping the man to find a meaning of his without doubt. We will analyse now the own life, we can say with certitude that the importance of meaning with the help of noological dimension is very important in logotherapy and existentialist analysis, social studies, for sociology as we saw it represented by the studies of V. E. Frankl through the noological sociology of Ilie concerning collective neurosis and Badescu. noogenic neurosis. We discussed so far the necessity to 2.2. Noogenic neurosis and the meaning integrate the spiritual forces of collective of life unconscious into the scientific way to study human being as a way to obtain a Logotherapy, the „third Viennesse wholeness represented by individuation. school of psychotherapy” [8, p.111], has at This psychology of depths which Jung its core the meaning of life, the way in practised attempting to understand the which man gives meaning to his life. complexity of human being (also warning Viktor E. Frankl states that logotherapy is about imbalances that can appear if this based on will to meaning, in opposition Center is neglected) becomes a starting with will to pleasure (Freud’s school) and point for sociology, especially in the study will to power (Adler’s school). The of collective and noogenic neurosis with contributions made by psychotherapy are the remarkable contribution of Viktor focused on the understanding of spiritual Frankl. disorders in modern times, disorders that Jung as well as Frankl attribute a crucial are determined by problems in the will to role to the spiritual dimension in research meaning. We can identify them in neurotic of man, but there is also another bridge problems of man and society. Before that connects these two authors. That link analysing the most important elements of 82 Bulletin of the Transilvania University of Braşov • Series VII • Vol. 7 (56) No. 2 - 2014 psychotherapy for sociology, we will is becoming frustrated on existential level introduce the main concepts of which means that he can be defined by the logotherapy. feeling of absurdity, lack of meaning and The will to meaning assures a certain existential vacuum. The consequences of direction to man in understanding of his this existential vacuum are that man „either purpose, being capable of finding spiritual makes what others do, and this is powers that are extremly important in conformism, either they do only what facing the challenges of life, on the others want for him, and this is individual level, as well as social one. totalitarian” [7, p.16]. In Frankl’s theory Frankl affirms that it is possible that man the questions about the meaning of life are „can fall prey to feelings of the proof of a „spiritual maturity” [7, p.16], meaninglessness and vacuum” [7, p.23] in because the man is trying to find and diverse social and personal conditions, and understand his meaning. Another the salvation can come by finding the consequence of this existential frustration meaning, which represents “the possibility is boredom, Frankl underlines, reminding to change reality” [7, p.23]. Frankl us about Sunday’s neurosis or the suicidal identifies two ways by which the man can tendencies [8]. This existential frustration live his life meaningful: through creation, is not pathological, Frankl assures, but or by experimenting „something, someone only optional pathogenic. But when it that can mean living someone unique and actually became pathogenic we have special, meaning loving him” [7, p.23]. noogenic neurosis. Creation and love are the frameworks of Man, according to Frankl, must be salvation and of meaning in life, and this is understood through three dimensions: possible, Frankl tells us, through self- somatic, psychic and the one that the transcendence. Understanding of this psychiatrist considers specific to human specific human realities gives us the kind, the spiritual. In this dimension, we chance of diagnose and study noogenic find the source of the noogenic neurosis neurosis, helping the man fighting with the because „a man that has the tension of a spiritual troubles and wandering conscious conflict or under pressure of a meaningless through life. spiritual problem and finds itself in an The Austrian psychiatrist presents a existentialist crisis, can become neurotic” typology of homo sapiens in relation to [7, p.193]. These frustrations and the lack this decisive criterion that is meaning: of meaning can develop a specific type of Homo faber – for which the meaning is neurotic suffering, can become a noogenic creation, he can confront either with neurosis that has its origin not in a success or failure; Homo amans – for psychological dimension, Frankl which love is the meaning in life. Speaking underlines, but in a noological dimension, about love, Frankl says that „nobody can this one being „the one that is related to his become fully aware about the essence of specific human dimension” [8, p.113]. another human being unless he loves” [8, Noogenic neurosis „can etiologically be p.124]; Homo patient – which fights to deduced from the feeling of absurdity, give suffering a meaning, a purpose, and from the doubt related to a meaning of the poles in which his existence is flowing live, from desperation that this meaning are fulfilment and desperation. really exists” [7, p.16], and the man cannot This will to meaning is very closed find it or has the way blocked toward it. In connected with existentialist frustration. his research, the psychiatrist established Frankl realizes that the man of present day that masked forms of existentialist MĂNDIŢĂ, M.: Noological Sociology, understanding the spiritual Powers of People 83 frustration are drugs abuses, alcohool, element because of the psychological suicidal tendencies. ones” [7, p.225]. This therapy has the The existential tension is desirable for a purpose to help the man finding „the thing man in the process of achieving an that he craves deep in his being” existentialist meaning, it is not entirely [8, p.116]. negative, and this phenomenon is named This therapy adapted to present times is noodynamic by Frankl. This implies the considered by its founder as spiritual existence of two poles: meaning towards medical assistance that has the objective to which man aspires and the man who has to cure the soul, different from spiritual accomplish it [8]. assistance, which has the aim to save the Another type of neurosis in Frankl’s soul [7]. Religion is considered by Frankl theory that can have a particular relevance as having „a psycho hygienic effect for sociology is collective neurosis. „The because it gives a feeling of safety and an existentialist vacuum, which is the masses unparalleled spiritual anchorage, neurosis in modern times, can be described contributing immensely to maintain his as a personal form of nihilism, because spiritual balance” [7, p.272]. Frankl does nihilism can be defined as that point of not give logotherapy a religious dimension, view according to which the existence has although he believes that religion is very no meaning” [8, p.141-142]. The important because it offers „the supreme symptoms that Frankl identified for this meaning of existence” [8]. This keeps „the collective neurosis are: a provisional solid field of belief” [8, p.131] and it is stance toward existence, man lives the day; important to say that „we cannot object a fatalistic attitude toward life; collective using the therapeutic effect of religious thinking, man loses itself in the masses, beliefs and, as a matter in fact, against ignoring his personality; fanaticism, the using its spiritual resources” [8, p.131]. rejection of others that are different [7]. The purpose of logotherapy is to make Collective neurosis, Frankl explains, are the patient a responsible man, to let him determined by „escape of responsibility choose his meaning according to a self- and shyness towards liberty” [7, p.207], transcendence and distance from itself, and these are defining for the human these two elements are being considered by spirituality. „But today’s man is full of Frankl as “two basic anthropological spirit, it’s bored by it, and this saturation is characteristics of human being” [7, p.14]. the essence of contemporary nihilism (id). This is the case because „as long as a man Logotherapy, this re-humanized forgives itself by self dedicating to a cause psychology as Frankl speaks about it, can or to a person that he loves it is more likely cure the noogenic neurosis, starting from to be a better man” [8, p.123]. the mental, being „a therapy that it’s centered on the spiritual factor considering 3. Conclusions that this dimension develops the spiritual personal existence, named existential Consciousness, responsibility, liberty are analysis” [7, p.209]. Logotherapy does not the values taken in consideration by the assume a religious dimension in two psychologists with the purpose of the understanding of noogenic neurosis. Self: discovery of meaning and the Logotherapy becames the fight toward „the wholeness of life. Archetypal unconscious best fulfilment of the existential meaning” of C. G. Jung it’s completed by the [7, p.212]. The warning of this therapy is spiritual unconscious of V. E. Frankl, that „we should not forget the noological because „we admit the existence not only 84 Bulletin of the Transilvania University of Braşov • Series VII • Vol. 7 (56) No. 2 - 2014 of an instinctual unconscious, but also of a References spiritual unconscious, and here we find the human soul, the human nature” [7, p.260- 1. 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