individual

is a biological organism, a collection of a vast number of molecules organized in a complex structure within which, as long as it persist, there occur physiological and psychological actions and reactions, processes and changes.

Every human being living in society is two things: he is an individual and also a person. As an individual, he is a biological organism, a collection of a vast number of molecules organised in a complex structure, within which, as long as it persist, there occur physiological and psychological (193) actions and reactions, processes and changes. Human beings as individuals are objects of study for physiologist and psychologist. The human being as a person is a complex of social relationships. He is a citizen of England, a husband and a father, a bricklayer, a member of a particular Methodist congregation, a voter in a certain constituency, a member of his trade union, an adherent of the Labour Party, and so on. Note that each of these descriptions refers to a social relationship, or to a place in a social structure. Note also that a social personality is something that changes during the course of the life of the person. As a person, the human being is the object of study for the social anthropologist. We cannot study persons except in terms of social structure, nor can we study social structure except in terms of the persons who are the units of which it is composed. (R-BROWN 'on structure' : 1940 :194).

is a category that is clarified not by stressing the antagonism between culture and individual, but rather by stressing their mutual reinforcement.

The problem of the individual is not clarified by stressing the antagonism between culture and the individual, but by stressing their mutual reinforcement.' (Benedict Patterns 232)

Japan

is a creature comprehensively bound, the product of something else (in contrast with the subject which is a sovereign unity). It is in fact a power-effect, a relay such that power passes through the individuals it has constituted.

Like the contained law of the expulsion thesis, Foucault's individual is usually seen as a creature comprehensively bound, the product of something else. Wearisome as it will be to the cognoscenti, some instances have to be offered. This is the individual rendered as a subject cast against 'the subject in its unity and its sovereignty' (2001a : l 0). ..f. he modern subject would, rather, be various and bound within 'the human sciences' (1970: 1445). And when focusing on the productivity of power Foucault finds that the individual is in fact a power-effect, . . . a relay: power passes through the individuals it has constituted' (2003a: 30). The resulting 'man' is bound in his very 'soul' 'in himself the effect of a subjection much more profound than himself' (1979a: 30).

is a member of multiple social groups... thus, other than in the insane asylum, cannot be considered as a 'part' of any one overarching society.

Subsystems and organizations, including the political system, must be conceptualized as excluding men as concrete psycho-organic units. No man is completely contained inside them' (Habermas and Luhmann, 1971, p. 37). Concrete individuals in today's societies belong to multiple social groups, and they cannot be considered as 'parts' of any one overarching society. As Luhmann points out, one possible exception is found in 'the insane asylum.' (net)

is a wholly unique thing which adopts a new posture towards all other things such as has never been adopted before. What one individual needs for his health is to another a cause of sickness. Thus a universally valid concept for individuals can never be established.

The extent to which the man of action is lazy. I believe that everyone must have his own individual opinion concerning everything about which an opinion is possible, because he himself is an individual, unique thing which adopts a new posture towards all other things such as has never been adopted before. But the laziness that lies in the depths of the soul of the man of action prevents man from drawing the water up from his own well. Freedom of opinion is like health: both are individual, from neither can a universally valid concept be set up. That which one individual needs for his health is to another a cause of sickness, and many ways and means to freedom of spirit may to more highly developed natures count as ways and means to unfreedom.

is an attribute within the order of values rather than as an object.

The relations between the living and the milieu as they are studied experimentally, objectively, are, among all possible relations, those that make the least sense biologically... they are pathological relations. Goldstein says that, in the organism, ' 'meaning' and 'being' are the same'... we can say that the being of an organism is its mean ing.32 Certainly, the living can and must be analyzed in physico-chemical terms. This has its theoretical and practical interest. But this analysis is a chapter in physics. In biology, everything is still to be done. Biology must first hold the living to be a significative being, and it must treat individuality not as an object but as an attribute within the order of values. (Canguilhem 'knowledge of life' : 113)

is an emergent structure of relations holding between the virtual and the actual, it affirms that individuality and it gives principles for working with rather than against the creative power of that individuality.

This is one way of thinking about the whole project of Difference and Repetition. The book explains how thought is individual, it defines the individual as an emergent structure of relations holding between the virtual and the actual, it affirms that individuality and it gives principles for working with rather than against the creative power of that individuality. But the project depends on a dramatisation that attempts to trigger certain sensations these stand as the assumptions necessary to get the project off the ground. If we say that two radically different thoughts are different in this identifiable way (It's because Eulerwas born at exactly the right time in history that he was able to be the first to formulate the theorems. Its because Picasso was trained in Barcelona and Paris. it's because you are a man and I am a woman.), then we will have returned the difference to an identity in the thoughts that are able to reflect upon the difference.

is an individual not by virtue of one's difference, but ethically speaking, in the same sense as everyone else is capable of being.

To will to be an individual human being (which one unquestionably is) with the help of and by virtue of one's difference is flabbiness... but to will to be an individual existing human being (which one unquestionably is) in the same sense as everyone else is capable of being'that is the ethical victory over life and over every mirage . . .

individual, n.All

individual