About identities.

In the fourth part of "Discourse on Method" (1637), Descartes has noticed with the biggest assurance :
" … I was a substance from whom essence, or nature, only has to think, a substance who for being, does not need place and does not depend on material thing, and thus, I, the soul by whom I am what I am, is completely different of the body, …".

Then, with his famous "Cogito ergo sum" (I think, therefore I am), proposed in the "Principles of philosophy"(1644), he expressed what is for him the strong principle of the human being :
"In man we must distinguish very clearly two entities, the thinking thing (res cogitans) and the body, a body which must be considered in all the expanse and complexity of its organs (res extensa). ".
Regrettably, Descartes has been unable from developping this understanding (did not dare) ; for it, it would have had to reject some archaic and dogmatic ideas of the world,
an inconceivable act at this epoch !

Fortunately, henceforth the sciences throw a new lighting on the reality's dynamics,
a new lighting which enables the clear differentiation of two orders of phenomena : physical and transcendent,
and, by there even,
of two natures of identities : physical and spiritual.

However, when we wish to discuss identities we must, preliminarily, to agree on the notions of thought, of consciousness and of subject, because the ambiguities of this notions impede evolution of philosophic speeches and theological speeches.

Indeed, the thought is not an operator who can recognize, judge, choose, ..., decide and to act ; the thought is representative of numerous transcendent activities and that is why, in a research of the primordial causes, we must speak of thought's activities and not of activities of the thought.

That's the same for the consciousness ; it is more realistic to speak about state of consciousness, a state of be, at once and the same time spatio-temporal and transcendent.
More exactly, the state of consciousness is a bio-spiritual state which is not only fruit of cerebral processes, but too, fruit of transcendent activities of understanding,
of activities which are led by the entity who animates us and recognizes herself in the I (ego, subject, spirit),
an entity not omnipotent because, in and by us, she must notably work to know and research to know more.

Now after this preliminary, let's speak of the complex and subtle problem of the identity ,
complex and subtle because it is clear that we have two simultaneous interactive existences :
- the one biophysical that is expressed by our commonplace physical identity,
- the other one spiritual correlative of ceaseless activities of transcendent order, which take place in the abstraction's field.

Said differently, we live physically in space which contains the reality,
and spiritually in one "beyond" of this reality,
a beyond which the abstraction’s domain is a singular expression.

Furthermore, we know that the physical identity is multiple.
So, for example, besides the commonplace identity expressed by macro characteristics of the body,
we have a genetic identity, even an electromagnetic identity because we are poles (centres) of permanent specific electromagnetic vibrations.

Actually, all the reality is resulting of potentialities actualizations (is resulting of materializations to become realities, of potentialities),
of actualizations which necessitate physical activities and transcendent activities.
We can thus consider, reasonably, that all the things and all the beings have a soul but we reserve however this notion to the man, in order to distinguish him better, because it's the only entity who has a consciousness state.

Short digression.

Let's think of those who are explaining the culture and nature with of the arguments as :
- the totemism by showing the biophysical and moral continuity between the men and the other beings, without ever recognizing the duality of psychism, physical and transcendent,
- the analogism by talking of the relations and universal laws, as if these relations and these laws were operators having powers and faculties ; let us remind, that the things's structure is not the fact of laws, laws are the expressions (formalizations) of comportments, what is very different,
- the animism because of similar common activities to all the beings, in particular, the permanent taking into consideration of same value references,
- the naturalism on account of the priority given to the physical capacities. 

Let us be clear, the culture it's expression by means of consciousness state, of numerous singular transcendent activities, notably those which enable common understandings and cooperation between the individuals.
In other words, the man did not become transcendent to the reality, but some transcendent activities which characterize him, can emerge from his spiritual identity, from his soul, by means of the consciousness state,
a consciousness state which, we repeat it again, enables to the divine creative entity who animates him and manages the world, from recognizing herself in the I (ego, subject, spirit).

Thus, we are far from the current speeches which try to persuade us that it is the brain which thinks, or the ones ambiguous as :
"the physical properties of the body distinguish a person of all the others, …, that's body which gives a different form." (cf. Andrew Gray).

The individuality ( the individualization) is resulting of ceaseless interactions between activities of transcendent order which characterize spiritual identity (the soul) and molecules which compose body,
of interactions which show the permanent implication of a creative entity, of divine character, master of the time and sense.
That’s why,
the body and brain are of biological means which enable the thinkings and world's understanding,
of biological means which are also, the memories and sense's vectors, in particular of information and of processes organizations with biological effects.

Besides, the man is not object and subject, only of the knowledge as say philosophers today ; it is an extraordinary pole (centre) which enables elaboration and expression of transcendent activities concerning not only the life's phenomenon but also universe,
notably because we are permanently, built and reconstructed by quantum particles exchanges.

On the other hand, we know that the individual characters are resulting of genetic potentialities actualizations (of materializations to become realities) which depend on numerous factors as the environment's impact on structure and development of the mother cell.
Naturally, the geneticists will never master totally, these processes.
Thus, of strictly identical individuals of the points of view : physical and psychic, cannot exist ; true clones, perfect clones cannot exist.
The question to philosophical and theological connotation :
if we had made the perfect cloning of a man, whom would be the I (ego, subject, spirit) ?, in other words, would we have also cloned the I (ego, subject, spirit) ?,
is therefore, without object.
End of the digression.

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