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BIOSOCIAL NATURE OF HUMAN
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THE APPEARANCE OF MAN
Life appeared on Earth 3,500,000,000 (3.5 billion) years ago.
In the course of evolution, a unique flora and fauna has formed on our planet. It existed for ≈ 3,499,000,000 years.
Thus, if we imagine that life arose on January 1, then a person appeared on December 30, that is, one day before the beginning of the next year!!!
Life in the Earth
Then man appeared - 1,000,000 years ago.
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MAN'S PLACE IN THE SYSTEM OF LIVING NATURE
Kingdom
Type
Subtype
Class
Detachment
Family
Genus
View
Animals
chordates
Vertebrates
mammals
Primates
anthropoid
Human
Homo sapiens
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LIVING CONDITIONS OF PEOPLE
Habitat
Built environment
Environment (nature): Mountains, rivers, lakes, seas, oceans, forests, deserts, flora and fauna, etc.
Man-made environment: Agricultural land, gardens, parks, cities, transportation, clothing, communications, food and product technologies, etc.
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According to the structure and arrangement of organs, a person belongs to the class of mammals. General signs: lactiferous, sebaceous and sweat glands, body hair, specialized teeth (incisors, canines, premolars and molars),
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Similarities between humans and mammals.
four-chambered heart and left aortic arch, pulmonary respiration, the presence of a diaphragm, a highly developed brain, intrauterine development of the embryo, feeding the young with milk.
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Slide 7

Similarities between humans and mammals.
Links of tissue metabolism that are the same as animals, Growth and individual development are similar, Single principle of storage and implementation of the genetic code
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Similarities between humans and mammals.
The maximum similarity with representatives of the family of great apes or anthropoids: gorilla, chimpanzee, orangutan, gibbon. The commonality of the internal and external structure: a single plan of the structure of the upper and lower extremities, the absence of a tail, similar auricles, the presence of fingernails.
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Similarities between humans and mammals.
Humans and gorillas share 385 morphological features. Humans and chimpanzees have 369, Humans and orangutans have 359, Gibbons and lower apes have 113-117 traits in common with humans.
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FEATURES OF THE TYPE - REASONABLE MAN
The cerebral region of the skull is larger than the facial
Canines roughly equal to incisors
Developed chin protrusion
These changes are due to the development of the brain and speech.
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Attachment of the skull to the spine almost coincides with the center of gravity of the head
The chest is flattened
The bones of the pelvis and lower extremities are massive
The foot forms an arch
The bones of the palm are movable, the thumb is opposed to the rest
The toes are shortened, the big toe is not opposed to the rest
These changes are due to bipedalism and the development of labor activity.
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The main differences between humans and animals
Man possesses thinking and articulate speech. A person is capable of conscious purposeful creative activity. A person in the process of his activity transforms the surrounding reality, creates the necessary material and spiritual benefits and values. Man is able to make tools and use them as a means of producing material goods. A person reproduces not only his biological, but also his social essence, and therefore must satisfy not only his material, but also his spiritual needs.
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Sociogenesis.
Sociogenesis is the formation of social forms of life in the form of a tribal, and then a tribal tribal organization. Stages: Human herd, Tribal community, Neighbor community.
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cultural genesis
Cultural genesis: the formation of culture in a primitive society. Characteristic features of primitive culture: Syncretism as the main characteristic of primitive culture. Formation of cultural values. The initial unity of material and spiritual activities and their subsequent separation. The evolution of material culture. Formation of primitive beliefs and their significance in people's lives. The birth of morality. Evolution, main types and functions of primitive art.
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Environmental Medical Social
Problems
The formation of biological features of the species Homo sapiens
Natural selection
Speech Thinking Work activity
Strengthening social ties
Necessary conditions for the life of modern man
Creation of the built environment
Clothing Housing Medical Industrial goods
boons
Summarize:
To know the structure and functioning of the human body; health conditions; Features of higher nervous activity; Human interaction with the environment; Patterns of development of society.
To solve problems you need:
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ALMATY UNIVERSITY OF ENERGY AND COMMUNICATIONS

Department of Social Disciplines

Semester work №3

By discipline Philosophy

on the topic "Man as a biological, social and cultural being"

Fulfilled

group student

Gaydyshev Vitaly

No. of graduation book 093104

Checked:

Shitsko V.L.

Almaty, 2011

PLAN

Introduction… 3

1. Development of the idea of ​​a person as a person ... 5

2. The biological nature of man, its influence on the formation of personality 7

3. The social nature of man, the process of socialization ... 11

4. The influence of culture on the development of personality ... 16

Conclusion… 19

Theme of the work: "The ratio of biological, social and cultural in the development of personality." The choice of this topic is determined by its relevance. Today, the human personality is the starting point of sociological research. But the concept of "personality" is one of those phenomena that are rarely interpreted in the same way by different authors.

In modern sociological science, there are many concepts of personality. The theory of personality as a subject and object of activity (Marxist sociology) focuses on the interaction of the individual and society; The dispositional theory of self-regulation of social behavior (T. Znanetsky, Ch. Thomas, V.A. Yadov) considers the behavior of an individual on the basis of its predisposition to a certain perception of specific conditions. In accordance with the behavioral concept (B. Skinner, J. Homans), the behavior of each person is determined and controlled by the social environment through language, customs, and social institutions. In psychoanalytic sociology (Z. Freud), an attempt was made to link the biological principles and the social in a logically rigorous way, to pay attention to the energy, sensory-analytical basis of the individual as a social subject. The role theory of personality (G. Cooley, J. Mead, R. Linton) considers personality as a function of the set of social roles that are inherent in any individual in a particular society.

After analyzing these concepts, we can distinguish two opposite views on the development of personality. From the point of view of some, each personality is formed and develops in accordance with its innate qualities and abilities, while the social environment plays a very insignificant role. Representatives of another point of view completely reject the innate internal traits and abilities of the individual, believing that the individual is a product that is completely formed in the course of social experience. At the same time, in some concepts, the idea that a person is a complex, multifaceted, internally structured entity can be traced. In my opinion, it is advisable to consider the formation of personality as a combination of biological and social development. Therefore, no theory of personality should be taken as the only and exhaustive one.

Based on the above, we formulate the main goal and define the tasks. The goal is to consider the correlation of biological, social and cultural in the development of the individual. Tasks:

Analyze the development of ideas about a person as a person;

· define the concept of "personality";

Consider the biological nature of the individual;

· describe the process of socialization of the individual, introducing it to culture.

Before defining the concept of “personality”, it is worth paying attention to the evolution of views about a person. The philosopher of antiquity Socrates said that “Man is rational: he sets goals for himself and, achieving them, bears responsibility for them. The perfection of man is the result of his activity and education. Each person has an inner "I" center, which is the mind, thinking. A fundamentally new approach to man is associated with Christianity, which was embodied in the teachings of humanism. Christianity placed man at the center of the universe. Man is a Temple, he is created in the image and likeness of God. On man is the imprint of the absolute personality of the creator. The views on man that developed in the era of the European Renaissance absorbed all the best from antiquity and Christianity and were embodied in the teaching of humanism. The thinkers of that era proclaimed the freedom and sovereignty of the human person. It was presented as a harmony of body and spirit, mind and feelings, earthly and divine. The Renaissance is also called the “age of reason”, because it proclaimed reason as the highest dignity of man. The Enlightenment continues the struggle begun in the Renaissance to establish the "kingdom of reason", political freedoms and civil rights. Freedom, reason, activity, mobile lifestyle, individualism and entrepreneurial spirit are the main parameters of the emerging personality. Historians claim that the very word "individuality", like the word "personality", appeared some 200 - 300 years ago, that is, in the Enlightenment. Throughout the 19th century, natural scientists attributed the personality traits of an individual to heredity. In the first half of the 20th century, so many new facts accumulated that forced us to reconsider our initial views on the essence of man. It turned out that innate genius does not guarantee that a person will become a great personality. And an unfavorable combination of biological factors does not exclude the possibility for a person to become a full-fledged member of society. The environment in which a person enters after birth plays a huge role. Thus, the problem of the relationship between the biological and the social in man has become acute.

Scientists have come to the conclusion: it is impossible to put an equal sign between the concepts of “personality” and “person”, “personality” and “individual”.

Man is the most general, generic concept, leading its origin from the moment of isolation of homosapiens. The individual is understood as a separate, concrete person, as a single representative of the human race. In sociology, the concept of personality is introduced to highlight, emphasize the non-natural (social) essence of a person and an individual. In this regard, the definition of personality given by V. Yadov seems satisfactory: “Personality is the integrity of a person’s social properties, a product of social development and the inclusion of an individual in the system of social relations through vigorous activity and communication.”

Conclusion: man is a biosocial being; the advantages and disadvantages of his physical organization powerfully influence the course of his mental processes. However, the biological, entering the personality of a person, becomes social. Whether an individual has remained mentally handicapped or has become a kind of historical person depends on the historical milieu. Natural features appear in the structure of personality as socially conditioned. Consequently, in the structure of human nature, three components of it can be found: biological nature, social and cultural nature. Let's consider them in detail.

2. The biological nature of man, its influence on the formation of personality

The biological nature of man was formed over a long, 2.5 billion years, evolutionary development from blue-green algae to Homo sapiens. The ascending line of human evolution has gone through the following stages: Australopithecus (fossil southern monkey, 3.3 million years ago) - Pithecanthropus (monkey man, 1 million years ago) - Sinanthropus (fossil "Chinese man", 500 thousand years ago) - Neanderthal (100 thousand years) - Cro-Magnon (Homo Sapiens fossil, 40 thousand years) - modern man (20 thousand years ago).

In terms of biological adaptation to nature, man is significantly inferior to the vast majority of representatives of the animal world. If a person is returned to the animal world, he will suffer a catastrophic defeat in the competitive struggle for existence and will be able to live only in a narrow geographical zone of his origin - in the tropics, on both sides close to the equator. A person does not have warm wool, he has weak teeth, instead of claws - weak nails, an unstable vertical gait on two legs, a predisposition to many diseases, a degraded immune system. Superiority over animals is biologically ensured to man only by the presence of a cerebral cortex, which no animal has. The cerebral cortex consists of 14 billion neurons, the functioning of which serves as the material basis for the spiritual life of a person, his consciousness, ability to work and live in society. The cerebral cortex abundantly provides space for the endless spiritual growth and development of man and society. Suffice it to say that today, for the entire long life of a person, at best, only 1 billion - only 7% - of neurons are included in the work, and the remaining 13 billion - 93% - remain unused "gray matter".

In the biological nature of a person, the general state of health and longevity is genetically laid; temperament, which is one of four possible types: choleric, sanguine, melancholic and phlegmatic; talents and inclinations. At the same time, it should be taken into account that each person is a biologically unique organism, the structures of its cells and DNA molecules (genes). It is estimated that 95 billion of us, people on Earth, were born and died in 40 thousand years, among which there was not at least one second identical.

Biological nature is the only real basis on which a person is born and exists. Each separate individual, each person exists from that time until his biological nature exists and lives. But with all his biological nature, man belongs to the animal world. And a person is born only as an animal species of Homo Sapiens. The newborn biological creature Homo Sapiens has yet to become a man in the full sense of the word.

And the biological nature of every animal creature steadily requires that, having been born, it satisfies its biological needs: eat, drink, grow, mature, mature and reproduce its own kind in order to recreate its kind. To recreate one's own kind - that's why the individual animal is born, comes into the world. And in order to recreate its kind, the born animal must eat, drink, grow, mature, mature in order to be able to reproduce. Having carried out what was laid down by biological nature, an animal being must ensure the fruitfulness of its offspring and die. To die so that the family may continue to exist. An animal is born, lives and dies for the sake of procreation. And the life of an animal has no meaning anymore. The same meaning of life is invested by biological nature in human life. A person, having been born, must receive from his ancestors everything necessary for his existence, growth, maturation, and having matured, reproduce his own kind, give birth to a child. The happiness of parents is in their children. Washed away their lives - to give birth to children. And if they do not have children, their happiness in this regard will be detrimental. They will not experience natural happiness from fertilization, birth, upbringing, communication with children, they will not experience happiness from the happiness of children. Having brought up and let out children, parents in due course should make room for others. Must die. And there is no biological tragedy here. This is the natural end of the biological existence of any biological individual. In the animal world, there are many examples of the fact that after the completion of the biological cycle of development and the reproduction of offspring, parents die. A one-day butterfly emerges from the chrysalis only to, having fertilized and laying eggs, immediately die. She, a one-day butterfly, does not even have organs of nutrition. The female cross-spider, after fertilization, eats her husband in order to give life to the fertilized seed with the proteins of the body of "her lover". Annual plants after growing the seeds of their offspring calmly die on the vine. And a person's death is biologically laid down. Death for a person is biologically tragic only when his life is interrupted prematurely, before the completion of the biological cycle. It is worth noting that biologically human life is programmed for an average of 150 years. Therefore, death at the age of 70-90 can also be considered premature. If a person exhausts the time of life genetically determined for him, death becomes as desirable for him as sleep after a hard day's work. From this point of view, "the purpose of human existence is to go through the normal cycle of life, leading to the loss of vital instinct and painless old age, reconciled with death." Thus, biological nature imposes on man the meaning of his life in maintaining his existence for the reproduction of the human race for the reproduction of Homo Sapiens.

As for the influence of biological nature on the development of the personality, it can be noted that the features of the higher nervous system, the physical constitution, the biological needs that characterize the individual do not become features of his personality. For example, such an anatomical feature as a dislocation of the hip joint, dooming a child to lameness, does not apply to personality. However, its significance for the formation of personality is enormous, even more than the type of nervous system (say, the balance or imbalance of a person). Lameness dooms the child to isolation from peers, gives rise to a sense of inferiority, limits wide and full-blooded communication with people. But "some individuals can overcome the awkwardness associated with a natural deficiency, while others are immersed in it, become withdrawn, touchy."

Conclusion: no anatomical, physiological or mental features determine the formation of personality strictly unambiguously. They are only prerequisites, but not integral parts of the personality.

3. The social nature of man, the process of socialization

Let us begin the description of the social nature of man with the definition of society. Society is an association of people for the joint production, distribution and consumption of material and spiritual goods; for the reproduction of their kind and their way of life. Such association is carried out, as in the animal world, to maintain (in the interests of) the individual existence of an individual and to reproduce Homo Sapiens as a biological species. But unlike animals, human behavior - as a creature that is inherent in consciousness and the ability to work - in a team of its own kind is controlled not by instincts, but by public opinion. The process of acquiring elements of social life by a newborn is called human socialization. Only in society and from society does man acquire his social nature. In society, a person “assimilates human behavior, guided not by instincts, but by public opinion; zoological instincts are curbed in society; in society, a person learns the language, customs and traditions developed in this society; here, a person perceives the experience of production and production relations accumulated by society.

Sociobiologists have found that animals, it turns out, know how to love, make friends, create a family, come to the aid of each other, cooperate and form communities, be altruists, and get irritated.

But what they failed to discover was socialization. In a rudimentary form, learning the "rules of life" exists in monkeys or wolves. But animals do not convey the meaning and significance of actions, social norms and values, the development of social roles, rights and obligations.

Cases when human cubs were brought up by animals are widely known. When they were found, it turned out that the "children of the jungle" do not know how to think, speak and participate in social interaction. Returning to society, they were able to learn only the most elementary skills, to master oral speech, consisting of 30 words. But even this would not have happened if not for the genetic inheritance, the biological predisposition of the human race to learning. The “Isolators” never learned to be friends, to smile, to think abstractly, to carry on a conversation. In human society, they lived no more than 10 years. They are called feral people. They are a product of social isolation. The social environment, which plays a decisive role in the transformation of a biological being into a social being, dropped out of the process of socialization at a very early stage. Feral people could not become full-fledged members of society because socialization began too late for them. Human cubs (feral people) raised in a pack of wolves (that is, representatives of another species) learned their habits: they quickly moved on four limbs, approaching the meat, sniffed it beforehand, feeling thirsty, licked their teeth. However, they could not learn the “rules of social life” from them. It is not surprising that, having returned to society, that is, to representatives of their own species, the “ferals” did not become full-fledged social beings.

The society affects the newborn not directly, but through his family, his inner circle, or, as sociologists say, through the microenvironment, which for the newborn is the whole society, the whole “social being”, which always determines social consciousness. If the family or microenvironment in which the newborn has got has some specific ideological differences, then, as a rule, they will become his ideological differences. In this regard, society and the microenvironment act on the formation of a person's worldview almost with the force of natural law. Along with the family and the microenvironment, the upbringing of a child, teenager, and youth has a huge impact on the formation of a person’s worldview. It is carried out by the system of family, public and state education through nurseries and kindergartens, schools, children's and youth (pioneer, scout) organizations. It is here that the foundations of personal communication are laid, the development of social ideals, the ideal of the meaning of life, the ideal of heroism, self-sacrifice is formed.

An even greater influence on the formation of one or another type of worldview is exerted by the social position of a person. The social status of a worker, businessman, employee, peasant; and also more narrowly - an engineer, a military man, a nurse, a courier, a manager, a student, a railway worker, an agronomist, a teacher, a miner, and so on, dictates to everyone their social interests, which follow from their social position and place in society. On these social interests, as if on a pivot, all personal tastes, habits, aspirations and actions are strung. Everything that protects, expresses social interests, is strung on this rod and held on to it. Various elements of worldview are also strung on the core of social interests and for their expression. Thus, a worldview, regardless of its truth or fallacy, always has a pronounced social character in an individual. Based on his social position, a person always accepts some elements of the worldview and discards others; he feels sympathy for some positions of the worldview, and disgust for others. A change in social status often leads to a change in a person's worldview orientations. Moreover, this concerns not only the transition from one class position - worker, employer, peasant, employee - but also a change in any specific social position of a person.

Since throughout life we ​​have to master not one, but many social roles, moving up the age and career ladder, the process of socialization continues throughout life.

Until a very old age, a person changes his views on life, habits, tastes, rules of conduct, roles. Socialization explains how a person turns from a biological being into a social being. Socialization, as it were, tells how things are going on at the individual level that happened to society at the collective level. After all, a person, growing up, in a collapsed form goes through the same stages that society has gone through in 40 thousand years of its cultural evolution, and which the human race has gone through in 2 million years of its biological evolution. Not a single biological species has learned to “curl up” the stages of its development. Thanks to socialization, a weak human cub does not have to go through an infinitely long path of development. Socialization is a process that cannot be artificially controlled or manipulated. By the age of 14, a child prodigy can be made from a talented child who knows this or that subject to perfection. There are many examples of accelerated learning, but there are no examples of accelerated socialization. Of course, early growing up is possible, especially if life was difficult: in childhood, a person lost his parents, went to work early, and knew all the hardships of fate. However, this is not yet socialization. It is possible to shorten its individual stages, speed up their passage, but it is impossible to lengthen or shorten the process of socialization as a whole. Socialization should begin in childhood, when about 70% of the human personality is formed. It is worth being late, as irreversible processes begin. In childhood, the foundation of socialization is laid, and at the same time this is its most unprotected stage. Children who are isolated from society are socially dying, although many adults sometimes consciously seek solitude and self-isolation for a while, for in-depth reflection. Even in those cases when adults find themselves in isolation against their will and for a long time, they are quite capable of withstanding spiritually and socially. And sometimes, overcoming difficulties, they even develop their personality, learn new facets in themselves.

Conclusion: initial, or early (children), and continued, or late (adults), socialization are qualitatively different stages, but components of the same process. The first stage is the most important and the most difficult. Therefore, children, isolated from their own kind, die, but adults do not. Accelerated learning and maturation are possible, but accelerated socialization is impossible. It is a process in which social skills are accumulated. Only in society can a person become a person. Social in the structure of personality plays a decisive role.

4. The influence of culture on personality development

Socialization leads to familiarization of a person with culture. Its content is made up of customs, mores, laws, etiquette, symbols and much more. Culture is a purely human way of life. Animals have no culture, just as there are no people who do not have culture. In sociology, culture in a broad sense is understood as a specific, genetically non-inherited set of means, methods, forms, patterns and guidelines for the interaction of people with the environment of existence, which they develop in their life together to maintain certain structures of activity and communication. In a narrow sense, culture is interpreted as a system of collectively shared values, beliefs, patterns and norms of behavior inherent in a certain group of people. Each specific community creates its own culture over many centuries, which accompanies the individual throughout his life and has a huge impact on his development as a person, forms his value orientations, worldview.

Therefore, it is society in all its diversity that is the main factor in the formation of the type of personality. Take, for example, people with a religious worldview. A person born in Turkey is most likely to become a Muslim, a person born in Burma a Buddhist, one born in India a Hindu, and one born in Russia, Ukraine, Belarus an Orthodox Christian.

An important social factor in the formation of a worldview is the time and national characteristics of the society to which a person belongs. People of the 21st century have a different worldview than people of the Middle Ages had; we do not have the one that the modern African tribes of Tutsi and Hutto have, or among the inhabitants of the American state of Arizona. National features of the worldview, regardless of national awareness, are formed during childhood. The national features of the worldview embody a certain understanding of the hierarchy of values, the peculiarities of the interpretation and evaluation of most life-meaning ideals. This is manifested, first of all, in the formation of everyday behavior and tastes, fixed in the color of the language. By assimilating the language, the child, together with it, assimilates the whole integral culture of his people. In language, in speech, the entire spiritual life of the nation, the people is most fully embodied.

Conclusion: the cultural component in the development of personality plays a huge role. From birth, a person grows up in a certain cultural environment, a certain historical era. This forms his morals, moral principles, worldview. Introduction to other cultures, the study of their characteristics contributes to spiritual enrichment, broadens the horizons of the emerging personality.

A person exists due to the exchange of substances with the environment. He breathes, consumes various natural products, exists as a biological body within certain physical, chemical, organic and other environmental conditions. As a natural, biological being, a person is born, grows, matures, grows old and dies. All this characterizes a person as a biological being, determines his biological nature. But at the same time, it differs from any animal, and above all by the following features: it produces its own environment (housing, clothes, tools), changes the world around not only according to the measure of its utilitarian need, but also according to the laws of knowledge of this world, as well as and according to the laws of morality and beauty, it can act not only out of necessity, but also in accordance with the freedom of its will and imagination, while the action of an animal is oriented exclusively to the satisfaction of physical needs (hunger, the instinct of procreation, group, species instincts, etc.); makes his life activity an object, relates to it meaningfully, purposefully changes, plans. The above differences between man and animal characterize his nature; it, being biological, does not consist in the natural activity of man alone. He, as it were, goes beyond the limits of his biological nature and is capable of such actions that do not bring him any benefit: he distinguishes between good and evil, justice and injustice, is capable of self-sacrifice and of posing such questions as “Who am I?”, “For what am I living?”, “What should I do?” and others. Man is not only a natural, but also a social being, living in a special world - in a society that socializes a person. He is born with a set of biological traits inherent in him as a certain biological species. A reasonable person becomes under the influence of society. He learns the language, perceives social norms of behavior, is saturated with socially significant values ​​that regulate social relations, performs certain social functions and plays specific social roles. All his natural inclinations and senses, including hearing, sight, smell, become socially and culturally oriented. He evaluates the world according to the laws of beauty, developed in a given social system, and acts according to the laws of morality.

1. Kravchenko A.I. Sociology: Textbook for universities. – M.: Logos Publishing Corporation, 2000. 382 p.

2. Leontiev A.N. Biological and social in the human psyche / Problems of the development of the psyche. 4th edition. M., 1990.

3. Radugin A.A., Radugin K.A. Sociology: a course of lectures. - 3rd ed., revised. and additional - M.: Center, 2001. - 224 p.

4. Sociology: Textbook for universities / V.N. Lavrinenko, N.A. Nartov, O.A. Shabanova, G.S. Lukashova; Ed. Prof. V.N. Lavrinenko. - 2nd ed., revised. and additional - m.: UNITI-DANA, 2003. - 407 p.

5 people. /Aut. - comp. Makarova N.E. - Minsk: Modern writer, 2001.

Description of the presentation on individual slides:

1 slide

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biosocial nature of man. Extremes of the concept of human biosocial nature. Prepared by: Antukova N.V.

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biosocial nature of man. Extremes of the concept of human biosocial nature. “Man is a material being, a substratum and functional unit of society, possessing an individual social essence”, therefore the concept of an individual as an “essential” phenomenon expressing a set of social relations external to him cannot serve as a theoretical basis for the concept of man. Some authors propose to distinguish between a person as a biosocial and personality as a social entity, but at the same time, biosocial dualism is again preserved in the interpretation of man, and the personality in this approach turns into a purely social phenomenon.

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Man is a part of nature and at the same time is firmly connected with society. Philosophers define man himself as a biosocial being with consciousness, speech, thinking, capable of creating tools and using them. The difference between man and animals Highly organized mental activity!!! Thinking Memory Imagination Speech

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Biological Being The emergence of man is the result of the development of life in one of its evolutionary branches - the animal kingdom. Biological species Homo sapiens is a unique life form that combines biological and social essence.

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A person exists in society, and the social way of life contributes to the strengthening of the role of social, in non-biological, patterns in his life. Production, political, spiritual activity are purely social phenomena that develop according to their own laws, different from those of nature. Consciousness is not a natural property, nature creates only a physiological basis for it. Conscious mental qualities are formed as a result of education, training, mastery of language, culture.

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Human activity is purposeful, it has a conscious-volitional character. People themselves model their behavior and choose different social roles. They have the ability to understand the long-term consequences of their actions. Animals cannot produce qualitative fundamental changes, they adapt to the world around them, which determines their way of life. A person transforms reality, based on his constantly developing needs, creates a world of spiritual and material culture.

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Biological in man Anatomy and physiology of man Need for food, sleep, movement Instincts Condition, prerequisite for human existence Social in man Thinking Articulated speech Ability for conscious purposeful activity The essence of man

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The concepts of the biosocial nature of man continue to develop the ideas of Marxism in many respects, calling for the existence in man of both a social (leading, main) and a full-fledged biological side (V.P. Tugarinov, N.P. Dubinin, V.P. Petlenko, etc.) . However, philosophers who develop these concepts fall into the extreme of the following order: they lose the idea of ​​the unity of human essence, since the latter should be an identity, and not a combination of two factors, no matter how their relationship is emphasized. So V.P. Petlenko believes that the biological in a person is everything connected with the body and its functioning, and the social is with consciousness. Other philosophers argue that man as an individual is a biological being, while the social essence of man is not in himself, but in the system of social relations external to him. But "man is a material being, a substratum and functional unit of society, possessing an individual social essence", therefore the concept of an individual as a "non-essential" phenomenon expressing a set of social relations external to him cannot serve as a theoretical basis for the concept of man. Some authors propose to distinguish a person as a biosocial and personality as a social entity, but at the same time, biosocial dualism is again preserved in the interpretation of man, and the personality in this approach turns into a purely social phenomenon.

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The extremes of the concept of the biosocial nature of man have tried to overcome the philosophers who develop the concept of the integral nature of man (E. Bauer, M.M. Namshilova, V.V. Orlov, etc.). according to this concept, society is the highest, social form of matter, including its biological basis, but representing a new, integral quality or essence

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The social essence of a person (as an element) or society (as a whole) is a dialectical integrity, which includes its opposite, from which it (the integrity) arose - its biological basis. Thus, the social essence is not direct and one-dimensional, flat, but indirect, multi-level and integral (since it integrates the biological essence). From the standpoint of the integral concept, man and society have a "real biology" that has not suffered any damage in its biological essence.