The concept of ontological security has proved a valuable addition to International Relations (IR). At the same time, its discipline-specific incorporation has had consequences. Specifically, the widespread opposition of ontological security to physical security sometimes makes the ontological security-seeking self appear as disembodied. While a second wave of ontological security studies (OSS) has challenged such assumptions and paid greater attention to the ways in which ontological and physical security intersect, it has yet to address in detail the most immediate physical aspect of the self: its material body. Doing so allows us to extend the analytical reach of OSS and to move beyond a concern with particularised role-identities. Thus, this article draws on the foundational ontological security literature, as developed by Anthony Giddens and especially R. D. Laing, to highlight the importance of embodiment for ontological security. It argues that there is a genuine two-way relationship between physical and psychological security and that ontological security is consequently best understood as ‘security of the self-in-the-body’. Upon theorising what it means for states to have bodies, a brief analysis of the psychological impact of the so-called ‘North Korean abduction issue’ in Japan serves to illustrate this point.

事实证明，本体安全性概念是对国际关系（IR）的宝贵补充。同时，其特定学科的合并也产生了后果。具体而言，本体论安全性对物理安全性的广泛反对有时使寻求本体论安全性的自我显得无形。尽管第二波本体安全研究（OSS）挑战了这样的假设，并更加关注本体安全与物理安全的相交方式，但尚未详细探讨自我最直接的物理方面：它的实体。这样做使我们能够扩展OSS的分析范围，并超越对特定角色标识的关注。因此，本文借鉴了基本的本体安全性文献，由Anthony Giddens（尤其是RD Laing）开发，以强调体现对于本体安全性的重要性。它认为，在身体和心理安全之间存在真正的双向关系，因此最好将本体论安全理解为“人身安全”。自我体内。从理论上说国家拥有尸体意味着什么，简要分析日本所谓的“朝鲜绑架问题”的心理影响就可以说明这一点。