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In the history (of philosophy, art) there have been different ideas of the body and soul and their mutual relations. First opinions appeared in antiquity, continued in the Middle Ages, the Renaissance, the modern age, until the present time. The body was mostly the object of investigation, it was examined as a whole and so were studied its parts. In Plato´s philosophy, the body was considered material and the soul intangible. Although he found the soul to be more important, it was not possible to separate them. Aristotle studied the body as an object that could be seen and touched. Unlike Plato, the body was no longer a prisoner of the soul, it was closely connected with it. The body has become a part of the biological and cultural world. Medieval ideas were based on the ideas of God being the creator of everything, on a linear understanding of history, predestination etc. The body was not separated from the soul, but the relation to it was rather reserved (the body wastes, weakens, decomposes, is full of illnesses, etc.) if not a hostile one. More attention was paid to the soul. Although the Middle Ages discovered the personal dimension of the body, it did not apply to it as the basis of experience of the world, as something privileged. The Renaissance understanding of the body was partly influenced by the medieval images of the human, but more and more attention was being paid to the body and bodily manifestations associated with the soul. Descartes´s dualism of the body and soul, which was later questioned in the very modern age (D'Holbach, La Mettrie et al.), as well as, in the later concepts of Nietzsche, Freud, Foucault, Marleau - Ponty and others, suggested further direction of this issue. [ABSTRACT FROM AUTHOR]

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Topicality. There are many philosophical theories from Descartes to Lacan that constitutes the basis of the contemporary understanding the subjective identity. Aim: to reconstruct the link between well-known Deleuzian concept of human being and transindividual philosophy presented by Simondon and its philosophical context. Discussion: The historical and philosophical destiny of the ideas of Gilbert Simondon is perhaps one of the most visible examples of post-mortem growth of the influence of the philosophy of some authors. One of the theses of Gilbert Simondon (1924-1989), written under the guidance of Georges ?anguillem, "the way of existence of art objects" (1958) changed the idea of a live - primarily mental and technical. His concept of individuation presented later, in the 60s, formed a new transindividual ontology and influenced the philosophy of Gilles Deleuze. Nomadic subject and machinery are presented in Deleuze's philosophy as a key to the new way to deal with all eternal philosophical questions. However, recent French philosophy recognized the role of the ideas of Gilbert Simondon only after his death, in the 90-ies. The ideas of Gilbert Simondon and then, of Gilles Deleuze - on culture and technology are based on the multifaceted tradition of French philosophy: Gaston Bashlar, Henri Bergson, Jacques Laffite and others. This "nomadic" or/and "transindividual" philosophy is an example of a specifically "French" rethinking of the ideas of German classical and post-classical philosophy. Method: Historical reconstruction and comparative study of Deleuzian and Simondonian thought in the perspective of national philosophy. Results: development of understanding of contemporary Deleuzian philosophy as well as philosophical theories of subjectivity. The establishment a correlation between Deleuzian philosophy and Simodon's concepts of Psychological gives us sufficient ground for some conclusions. This conclusion is of critical importance Gilbert Simondon's works - especially in the context of Deleuze's philosophy. This is the subject of a special study and intellectual source for a number of contemporary philosophers in France, such as, for example, Bernard Stiegler, Etienne Balibar. [ABSTRACT FROM AUTHOR]

Nietzsche's various observations about the body undoubtedly represent a fundamental hermeneutic crossroad in the area of the moral reflection on the topic of corporeity. At the same time, the reconstruction of his thought on this delicate subject constitutes a decisive testbed to critically rethink reason, seeking to review its position within the world of the human. The Leitmotif of the body firmly binds to one another Nietzsche's harsh criticisms of the Western civilisation, which, from Socrates onward, saw the dominance of an abstract and calculating form of rationality, to the detriment of an incarnated and more human reason. From the early writings to the mature ones, from Zarathustra to the late polemical pamphlets, through the myriad posthumous fragments; scattered around almost all of his works and stretching over almost twenty years, Nietzsche's interest in the corporeal dimension of the human never loses tension. [ABSTRACT FROM AUTHOR]