The striving for claiming the unity of human self – both as a philosophical enterprise and as an interest in constituting a strong individuality – is partly caused by the fear of not succumbing to other forms of unity that seem to be non-human.
Such non-human unity is that of the body. It causes fears because escapes from our control as seemingly a non-human unity. Though it is strange to refute the humanity of human body, we have here the implicit meaning of humanity as something placed under our control.
The body moves freely from our control especially when it allows the loss of his being on behalf of some natural process that seem to origin in a nature that is indifferent to humanity. Also, the sexuality could be understood as a loss of body’s individuality.
Thus, the body presents itself as being a kind of open unity, which is able to endure the natural losses. It is not something else than the ever affected entity and neither is a unity apart from such losses.
Though the unity of self is conceived in order to dispel the fear caused by the corruptible unity of the body, it proceeds in fact only to mitigate the feeling of fear, not to eliminate the pattern of bodily unity. Because the most compelling models of non-bodily unity – the temporal unity of the self and its placement in an intelligible or psychological realm - admit that the unity is built and preserved by raising the self above great and permanent discontinuities. Thus, the temporal unity is a perpetual resistance to the discontinuities of the intervals between temporal sequences. Likely, an intelligible self must always to be collected from the operations of thought that does not exclusively involve intelligible objects; finally, a psychological self hardly can be differentiated from the ongoing amount of facts that affect the psychic life.
As long as the self is claimed to be a unity, everything that is different from its unity is meant to be different from the self. Given the pattern of bodily unity, the claim of self’s unity is rather a postulate. It is a postulate that vindicates the fear of dissolution, since the very act of postulating is contrary to the fearful act of describing that corruptible unity of the body.