The Body's Metaphysical Tapestry

Our body is not merely a collection of organs, but a true universe where every part possesses its own unique meaning. From the very start, we perceive it as a complex creation in which every detail—from the elasticity of the stomach to the placement of the eyes—becomes a symbol not only of functionality but also of profound aesthetic and metaphysical value. It is something more than just a biological structure: every cell and every organ is imbued with emotional attitudes, experiences, and even an inner sanctity that we instinctively feel.

The main idea is that our self-perception is formed precisely through the physical and mental experiences we have in every part of our body. We perceive our body not only through looks or touches but also through an internal dialogue in which each part occupies its specific place: the head, like a captain, directs the entire ensemble, and the stomach, where hunger is felt, not only signals needs but becomes a site of profound sensations. In this complex relationship, body and soul intertwine, shaping our identity and worldview. Moreover, we should not forget those instances when individual parts of the body acquire a special emotional or even sensual tint, adding a vivid and dynamic accent to our perception of our own “self.”

In summary, understanding the body as a collection of interconnected and meaning-rich components opens new horizons for self-knowledge and interaction with the world around us. This energy, which infuses every cell, allows us not only to appreciate the physical aspect of human existence but also to embrace the idea of interconnectedness between emotions, perception, and metaphysical values. Such an awareness helps us find harmony in every movement and every emotion, providing a sense of wholeness and strength that inevitably transforms our relationship to life.

How can we characterize our attitude towards different parts of our own body, and what does this reveal about our self-perception?

Our attitude toward our own body can be described as multilayered and complex, where each part is perceived not only in terms of its physical function but also as a bearer of specific attitudes, sensations, and even metaphysical dignity. For example, certain features, such as the elasticity of the stomach and the structure of its tissue, can be a symbol of the dignity of that part for someone, reflecting not merely a utilitarian but an aesthetic and metaphysical connection to the body. This is evident from the following excerpt:

"On the contrary, the tense elasticity of the stomach and the clarity of the structure of its tissue attested to the dignity of that part. Of course, taste played a role here as well; but above all were considerations of dignity—perhaps vague, yet of a metaphysical order. I desired white meat and, on occasion, I ate it. However, since I valued it only in a gustatory sense, its metaphysical dignity was not clear to me; thus I would never allow myself to insist on the breast: demanding something metaphysically indifferent, and thereby revealing my inclination toward food as a sensuous, taste-based object, would, in my eyes, mean losing my sacred dignity and some semblance of stature." (source: link )

Likewise, our body is perceived as a structured form in which each part occupies a specific place and performs its own function. For instance, the position of the head, the location of the eyes, or the sensation of hunger in the stomach—all these aspects demonstrate that our self-perception is shaped by a precise awareness of the mutual arrangement and functional roles of the body's parts:

"The body is perceived as a complex form, as a structure in which individual elements occupy their specific places. For example, the head is situated at the top of the body, and the eyes in the upper part of the head. Hunger is felt in the stomach, beneath the 'little spoon.' We do not critically distinguish these skills, yet we cannot live without them." (source: link )

Furthermore, numerous mental contents are tied to the body as a physical substance—these include attitudes, states, fears, and pleasures, pointing to the close connection between physical existence and the inner world of a person:

"For the human body, many mental contents are associated: states, skills, attitudes, orientation, well-being, fears, pleasures, and sufferings. These contents can be both conscious and subconscious." (source: link )

This deep interaction between body and soul underscores that our self-perception is inseparably linked with physical experience. We sense our body not only externally, through sight or touch, but also “from within,” which forms our sense of an integrated, unified personality:

"Our body is evidently not only what we can see in the mirror, incompletely surveyed and touched, but also what we recognize 'from within'—in our soul and in the essence of our soul." (source: link )

Finally, it is worth noting that attitudes toward individual parts of the body can acquire specific emotional or even sexual tones. In some cases, certain parts of the body may provoke heightened interest, as reflected in specific phenomena—for example, in fetishism, when emotional and sexual attention is focused on particular details:

"The body and its parts can have a strong impact on our perceptions and even on a range of behavioral aspects. This is particularly evident in the realm of sexual desire, which may be directed toward individual parts of the body." (source: link )

Thus, our attitude toward different parts of the body demonstrates that we perceive them not only as functional objects but also as inseparable components of our inner world and self-identity. Each part carries both direct physical sensations and symbolic, emotional, and even metaphysical meanings, reflecting our complex process of self-perception and interaction with the surrounding world.

Supporting citation(s):

"On the contrary, the tense elasticity of the stomach and the clarity of the structure of its tissue attested to the dignity of that part. Of course, taste played a role here as well; but above all were considerations of dignity—perhaps vague, yet of a metaphysical order. I desired white meat and, on occasion, I ate it. However, since I valued it only in a gustatory sense, its metaphysical dignity was not clear to me; thus I would never allow myself to insist on the breast: demanding something metaphysically indifferent, and thereby revealing my inclination toward food as a sensuous, taste-based object, would, in my eyes, mean losing my sacred dignity and some semblance of stature." (source: link )

"The body is perceived as a complex form, as a structure in which individual elements occupy their specific places. For example, the head is situated at the top of the body, and the eyes in the upper part of the head. Hunger is felt in the stomach, beneath the 'little spoon.' We do not critically distinguish these skills, yet we cannot live without them." (source: link )

"For the human body, many mental contents are associated: states, skills, attitudes, orientation, well-being, fears, pleasures, and sufferings. These contents can be both conscious and subconscious." (source: link )

"Our body is evidently not only what we can see in the mirror, incompletely surveyed and touched, but also what we recognize 'from within'—in our soul and in the essence of our soul." (source: link )

"The body and its parts can have a strong impact on our perceptions and even on a range of behavioral aspects. This is particularly evident in the realm of sexual desire, which may be directed toward individual parts of the body." (source: link )