**2.3. The human figure in a stereometric approach to anthropology: corporeal expression of wholeness and the quest for beautification**

In an integrative approach to our being human, the body is an essential element of what one can call 'human wholeness'. In fact, the body is about embodiment; i.e. the notion that soul is an embodied entity. I don't have a body; *I am my body*. Within the existential, daily orientation in life, corporeality plays a fundamental role in the establishment of inter-subjectivity and meaningful social interaction and communication.

In Hebrew and Semitic thinking, even the bodily organs have been viewed as representations of the whole of our being. In anthropology, this approach is called stereometric thinking. Stereometric thinking 'pegs out the sphere of man's existence by enumerating his characteristic organs, thus circumscribing man as a whole' [27]. Concepts like heart, soul and spirit are often used alternately in Hebrew poetry to reveal certain aspects of the human being. One component of our being human, for example the 'heart' or 'mind', represents the whole of life.

A stereometric approach firmly opposes any disregard of the embodied dimension of man's special status. 'Wherever any specific aspect of human existence is considered, whether it is *nēphēsh (soul)*, *ruach (spirit)*, *lev (heart)*, or *basar (flesh)*, it is always intrinsically linked with the whole of man: Man does not *have* a soul; in a very specific way man *is* soul, desire, finitude, etc.' [28]. Stereometrics does not view a person in terms of isolated, different parts, but as a functional unit (whole) within a network of relationships.

Dunn [29] suggests that a better word in English for *soma* (body) is the alternative term 'embodiment'. In this sense, *sōma* is a relational concept. It is integrated with *psyche*. According to Dunn [30], both terms (*psyche/nephesh* and *pneuma/ruach*) express an original identification of 'breath' as life force which cannot be separated from embodiment. Together with *sarx* (which refers to our vulnerability/weakness and belonging to the world) and *sōma* (which denotes a concrete being in the world), *psyche* denotes the spiritual totality of our being human within the dynamics of relationships.

In an African approach to anthropology, the body is part of the rhythm of life. Therefore, the notion of *homo aestheticus* (the human being as the enjoyer of life) is more fundamental than the aggressive approach of *homo faber* (the human being as the maker of things). What is envisaged in an African spirituality is harmony (the beautification of life) within interpersonal relationships: *Umuntu ungumuntu ngabantu/motho ke motho ka batho—*approximately translated as 'A person is a person through other people' [31].

One can conclude and say that beauty as an aesthetic category in anthropology refers to the notion of 'wholeness': every part of the human anatomy, the physiological, biological, neurological, hormonal components, constitutes together with the affective, the conative and cognitive, a sense of identity and integrative functionality—a harmonious whole. Whole is therefore not a static category of perfection and completeness. Wholeness is in fact a 'spiritual category' referring to a sense of integrity, identity and purposefulness. In this sense, wholeness should be rendered as an aesthetic category.

Beauty as an anthropological category encompasses the following aesthetics dimensions in an existential approach to daily human orientation and our striving to instil a sense of human dignity and meaning (significance) in life.

#### Beautification implies:


• *Spirituality and zeal:* a sense of transcendence within a framework of a philosophy of life and belief system that contributes to significant future orientation and bold decision-making.

often used alternately in Hebrew poetry to reveal certain aspects of the human being. One component of our being human, for example the 'heart' or 'mind', represents the whole of life. A stereometric approach firmly opposes any disregard of the embodied dimension of man's special status. 'Wherever any specific aspect of human existence is considered, whether it is *nēphēsh (soul)*, *ruach (spirit)*, *lev (heart)*, or *basar (flesh)*, it is always intrinsically linked with the whole of man: Man does not *have* a soul; in a very specific way man *is* soul, desire, finitude, etc.' [28]. Stereometrics does not view a person in terms of isolated, different parts, but as a

Dunn [29] suggests that a better word in English for *soma* (body) is the alternative term 'embodiment'. In this sense, *sōma* is a relational concept. It is integrated with *psyche*. According to Dunn [30], both terms (*psyche/nephesh* and *pneuma/ruach*) express an original identification of 'breath' as life force which cannot be separated from embodiment. Together with *sarx* (which refers to our vulnerability/weakness and belonging to the world) and *sōma* (which denotes a concrete being in the world), *psyche* denotes the spiritual totality of our being human within

In an African approach to anthropology, the body is part of the rhythm of life. Therefore, the notion of *homo aestheticus* (the human being as the enjoyer of life) is more fundamental than the aggressive approach of *homo faber* (the human being as the maker of things). What is envisaged in an African spirituality is harmony (the beautification of life) within interpersonal relationships: *Umuntu ungumuntu ngabantu/motho ke motho ka batho—*approximately translated as

One can conclude and say that beauty as an aesthetic category in anthropology refers to the notion of 'wholeness': every part of the human anatomy, the physiological, biological, neurological, hormonal components, constitutes together with the affective, the conative and cognitive, a sense of identity and integrative functionality—a harmonious whole. Whole is therefore not a static category of perfection and completeness. Wholeness is in fact a 'spiritual category' referring to a sense of integrity, identity and purposefulness. In this sense, whole-

Beauty as an anthropological category encompasses the following aesthetics dimensions in an existential approach to daily human orientation and our striving to instil a sense of human

• *Virtue and value:* a sense of moral integrity, responsibility (*respondeo ergo sum*) and sensitivity. • *Vision and hope*: a sense of expectation, anticipation of something new and constructive

• *Volition and courage/boldness/nobility:* a sense of devotion, commitment and outreach despite

• *Vocation and meaning:* a sense of purposefulness, belongingness and significance.

• *Vitality and embodiment:* a sense of aliveness (*L'Energie spirituelle*) [32].

functional unit (whole) within a network of relationships.

the dynamics of relationships.

50 Perception of Beauty

'A person is a person through other people' [31].

ness should be rendered as an aesthetic category.

dignity and meaning (significance) in life.

change by means of imaginary creativity.

Beautification implies:

resistance.

Within reference to the previous outline of the place of aesthetics in a qualitative approach to theory formation in anthropology, the human body should thus be rendered as 'icon' of soulfulness, nobility and grace. In an inclusive approach, the body includes all aspects of our being human and symbolises wholeness. It represents attitude and aptitude; it reveals or hides the inclinations of the human heart and should therefore be rendered as a sanctuary of spiritual and divine energy.
