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Mas, en este caso, el espíritu tampoco es ninguna sustancia, ni ninguna abstracción. Antes bien, se nos muestra como realización, o en el modo de orientarse hacia un fin (predominio del cómo sobre el qué, que dijimos antes, en esta perspectiva). Está inserto en un entramado de decisiones, de relaciones. Se orienta hacia el mundo. Dar cabida en ese entramado de relaciones a la Trascendencia supone, por último, llevar a cabo una Antropología cristiana, al modo de lo indicado por ejemplo por San Agustín o Pascal, que implica que la falta de independencia del hombre tiene su sentido en el hecho de que el hombre está, o remite más allá, o por encima de sí mismo. J OSÉ L UIS R ODRÍGUEZ M OLINERO Universidad de Salamanca ABSTRACT The traditional philosophical approach to the relationship of soul and body in man can be described as a logical or objective consideration since it is the result of the attitude of a subject who reflects on a subject. However, taking the methods of Phenomenology as our starting point, it is possible to demonstrate how the ontological approach, which starts from the very reality of human existence, because it is more radical or original is also the most appropriate for the analysis of human reality as such. From the phenomenologico-ontological perspective, a human being is a spiritual unity, rather than a logical duality of body and soul, a unity where the spirit ( nous ) cannot be reduced to a sphere or stratum superimposed on body and soul, body being understood as living body (Leib.). Understood as the self ( Ego ), spirit conveys the idea of a being in the process of self-realisation and has a direct bearing on body and soul. These, for their part, refer to the spirit. In short, the human being rather than a duality is, in its own right ( de suyo ), a spiritual whole. CONCEPCIÓN OBJETIVA Y FENOMENOLOGÍA … 583