The idea of Real Persons is linked to the trialectic variation of many Native American folk-philosophies according to which — in their naturally given state — living beings (not only humans, but animals and plants, too) consist of the balanced (mostly translated as "real", "beautiful" or the like) relation of their tangible (concrete) and intangible (abstract) aspects. Interference with this harmonious state results in imbalance, the diagnosis and repair of which is a specialists' task. (Note that a distinction between somatic diseases and psychological disorders wouldn't really make sense within such a framework.) Epistemologically this approach is highly interesting because both ideas (Spinoza's ideae ) and things (Spinoza's res ) can be viewed as complementary aspects of the same phenomena.
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1. We do not believe in one or more "higher" beings, inhabiting "otherworlds". Yet we do know about the existence of spirits, "spirits like you and me", with whom we inhabit the very same world. 2. We are not affiliated with any religion in the sense common to these parts: with churches, parishes, governing boards and priests, who own a privileged access to higher beings. Everyone of us is on a par with others, and may contact spirits as s/he likes. 3. Some, who conventionally are called shamans (from Evenki šamān via Russian), have been picked by spirits. Their job is to see to spirits. They do not practice "spirit healing" within the realm of alternative medicine (like "shamen" in these parts — at least promise — to do). 4. All beings, those who at present are incarnated, those who once were and those who will be in the future, as well as those who never were and never will be, are spirits. To these belong not only animals and plant