Relevance. Movement surrounds and accompanies us everywhere: planets move, time, river waters, the life of cities is accompanied by traffic along highways. Our own life is also inseparable from the phenomenon of movement, both at the micro and macro levels: whether it be the movement and division of atoms of matter and cells of the body, the movement and interaction of our bodies in space, or the movement of a person towards a specific goal, conditioned by intention and expressed in actions, which in themselves are also a movement of the will. Purpose: to describe and evaluate the nature of the phenomenon of movement both in the history of philosophy (from Zeno to Descartes and Bergson) and in the history of medicine (from Aristotle and Celsus to modern mechanisms that give a person a chance to return the possibility of movement as an aspect of full life). Methods: the research method is not only the analysis of the development of the phenomenon of movement in the history of philosophy and science, but also the analysis of the influence of modern technologies on the very understanding of the nature of movement not as a physiological, but as an ontological phenomenon. Results. The ancient idea of movement as a deception of the senses, describing the closed on itself the existence of an objectively motionless space or being the source and cause of eternally arising and disintegrating existence, was an attempt by thinkers to “catch the mind on being”, not just creating a picture of a single cosmos, but also comprehending him as part of the human world. The bodily movement and structure of a person was understood as part of the visible and speculative structure of being. The thought of the Middle Ages, which understood movement as the path of the world and man to God, perceived the phenomenon of movement as an expression of free will and, at the same time, the desire of the world to its completion, which is at the same time the moment of its transformation. The Renaissance epoch, which proclaimed man as an end in itself for existence, closely links the physical movement of man with the movement of the cosmos, and considers the visible nature to be the source of knowledge of the Divine Will. The New Time, which theoretically separated the mechanics of the bodily and the impulses of the soul and mind and declared man a “biological machine”, in fact does not break the relationship between the movement of the soul and the body, but, demonstrating the difference in the nature of these movements, anticipated the discovery of psychosomatics. Finally, modern times not only created a classification of “body techniques” inherent in various stages of human life and groups of people, describing the socio-cultural aspect of corporeality, but also perceived movement as an act of our existence and involvement in the existence of the world. Conclusion. Movement cannot be understood as a purely physiological act. In the process of growth, becoming, having barely learned to walk, we are faced with the need to perform actions, to “behave”, to be like a personal I and as a part of the moving world that collided with us. A world in which every step is an event and deed capable of defining “the landscape of our personal and universal being”.
Kepribadian dalam Perspektif Sigmund Freud dan Al-Qur’an : Studi Komparatif
