Search results for 'Soul Christianity' (try it on Scholar)

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  1. Reasonableness Of Christianity (2010). The Reasonableness of Christianity and its Vindications. In S. J. Savonius-Wroth Paul Schuurman & Jonathen Walmsley (eds.), The Continuum Companion to Locke. Continuum.score: 80.0
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  2. P. T. Geach (2000). God and the Soul. St. Augustine's Press.score: 39.0
     
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  3. Kallistos Ware (1999). The Soul in Greek Christianity. In M. James C. Crabbe (ed.), From Soul to Self. Routledge. 49--69.score: 39.0
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  4. Charlene Embrey Burns (2003). "Soul-Less" Christianity and the Buddhist Empirical Self: Buddhist-Christian Convergence? Buddhist-Christian Studies 23 (1):87-100.score: 37.0
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  5. Timothy J. Golden (2012). From Epistemology to Ethics: Theoretical and Practical Reason in Kant and Douglass. Journal of Religious Ethics 40 (4):603-628.score: 36.0
    The aim of this essay is to provide a philosophical discussion of Frederick Douglass's thought in relation to Christianity. I expand upon the work of Bill E. Lawson and Frank M. Kirkland—who both argue that there are Kantian features present in Douglass as it relates to his conception of the individual—by arguing that there are similarities between Douglass and Kant not only concerning the relationship between morality and Christianity, but also concerning the nature of the soul. Specifically, (...)
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  6. C. G. Bell (1957). Early Christianity: Arts and Soul. Diogenes 5 (19):18-31.score: 36.0
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  7. Michael A. Cantrell (2008). Christianity and the Soul of the University. Faith and Philosophy 25 (3):335-338.score: 36.0
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  8. J. M. (1917). Book Review:The German Soul, in its Attitude Towards Ethics and Christianity, the State and War. Baron Friedrich von Hugel. [REVIEW] Ethics 27 (2):257-.score: 36.0
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  9. Lp Schrenk (1990). Philoponus, John on the Immortal Soul+ the Interaction of Pagan Philosophy and Christianity. American Catholic Philosophical Quarterly 64:151-160.score: 36.0
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  10. Juan Cruz Cruz (2006). Inmortalidad Del Alma o Inmortalidad Del Hombre?: Introducción a la Antropología de Tomás de Aquino. Ediciones Universidad de Navarra.score: 30.0
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  11. Renato Alves de Oliveira (2013). A relação entre o corpo e a alma do ser humano na teologia cristã: uma aproximação histórica e contemporânea. (The relation between body and soul of human being in Christian Theology: A historical and contemporary approach). Horizonte 11 (31):1081-1105.score: 30.0
    A relação entre o corpo e a alma do ser humano na teologia cristã: uma aproximação histórica e contemporânea. (The relation between body and soul of human being in Christian Theology: A historical and contemporary approach) - DOI: 10.5752/P.2175-5841.2013v11n31p1081 O objetivo deste artigo é apresentar como se deu, no plano histórico, e se dá, atualmente, na contemporaneidade, as relações entre o corpo e a alma, no âmbito da antropologia cristã. Historicamente, primeiro se constatou a existência do corpo e da (...)
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  12. Amadeo Muntané (2008). El Cerebro: Lo Neurológico y Lo Trascendental. Ediciones Universidad de Navarra, S.A..score: 30.0
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  13. Geoffrey Webb (1962). An Introduction to the Cistercian De Anima. London, Aquin Press.score: 30.0
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  14. Stewart Goetz (2011). A Brief History of the Soul. Wiley-Blackwell.score: 21.0
    The soul in Greek thought -- The soul in medieval Christian thought -- The soul in continental thought -- Locke, Butler, reid, and Hume -- Soul-body causal interaction -- The soul and contemporary science -- Contemporary challenges to the soul -- Thoughts on the future of the soul.
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  15. Richard Broxton Onians (1951/1988). The Origins of European Thought About the Body, the Mind, the Soul, the World, Time, and Fate: New Interpretations of Greek, Roman and Kindred Evidence Also of Some Basic Jewish and Christian Beliefs. Cambridge University Press.score: 21.0
    Onians' remarkable work of scholarship sought to deal with the very roots of European civilization and thought: the fundamental beliefs about life, mind, body, soul, and human destiny that are embodied in the myths and legends of the ancients. The volume is remains a fascinating collection of ideas and explanations of cultures as diverse as the Greeks and the Norse, the Celts and the Jews, and the Chinese and the Romans.
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  16. Arturo Andrés Roig (2011). Body-Soul Integration in Epicuro. Estudios de Filosofía Práctica E Historia de Las Ideas 13 (2):11-15.score: 21.0
    Las nociones de alma y cuerpo propuestas por Epicuro deben ser entendidas en relación con su "teoría atómica", en las que se destaca la tesis del "Clinamen", y algunos postulados de su doctrina moral. El Jardín epicúreo abrió sus puertas para el ingreso de la mujer, siguiendo tal vez a los cínicos. Leontion, epicúrea, llegó a ser regente de estudios. Los rasgos comunes que son posibles de señalar entre cinismo y epicureísmo se explican por lo demás por el papel que (...)
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  17. W. S. Anglin (1990). Free Will and the Christian Faith. Oxford University Press.score: 21.0
    Libertarians such as J.R. Lucas have abandoned traditional Christian doctrines because they cannot reconcile them with the freedom of the will. Traditional Christian thinkers such as Augustine have repudiated libertarianism because they cannot reconcile it with the dogmas of the Faith. In Free Will and the Christian Faith, W.S. Anglin demonstrates that free will and traditional Christianity are ineed compatible. He examines, and solves, puzzles about the relationships between free will and omnipotence, omniscience, and God's goodness, using the idea (...)
     
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  18. Dirk Krausmüller (2009). Faith and Reason in Late Antiquity : The Perishability Axiom and its Impact on Christian Views About the Origin and Nature of the Soul. In Maha Elkaisy-Friemuth & John M. Dillon (eds.), The Afterlife of the Platonic Soul: Reflections of Platonic Psychology in the Monotheistic Religions. Brill.score: 21.0
     
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  19. Nicholas D. Smith (1999). Plato's Analogy of Soul and State. Journal of Ethics 3 (1):31-49.score: 18.0
    In Part I of this paper, I argue that the arguments Plato offers for the tripartition of the soul are founded upon an equivocation, and that each of the valid options by which Plato might remove the equivocation will not produce a tripartite soul. In Part II, I argue that Plato is not wholly committed to an analogy of soul and state that would require either a tripartite state or a tripartite soul for the analogy to (...)
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  20. Richard Swinburne (1986). The Evolution of the Soul. Oxford University Press.score: 18.0
    This is a revised and updated version of Swinburne's controversial treatment of the eternal philosophical problem of the relation between mind and body. He argues that we can only make sense of the interaction between the mental and the physical in terms of the soul, and that there is no scientific explanation of the evolution of the soul.
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  21. Brian Prince (2012). The Form of Soul in the Phaedo. Plato 11 11.score: 18.0
    Although the Phaedo never mentions a Form of Soul explicitly, the dialogue implies this Form’s existence. First, a number of passages in which Socrates describes his views about Forms imply that there are very many Forms; thus, Socrates’ general description of his theory gives no ground for denying that there is a Form of Soul. Second, the final argument for immortality positively requires a Form of Soul.
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  22. A. P. Bos (2003). The Soul and Its Instrumental Body: A Reinterpretation of Aristotle's Philosophy of Living Nature. Brill.score: 18.0
    Aristotle's definition of the soul should be interpreted as: 'the soul is the entelechy of a natural body that serves as its instrument'.
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  23. Kevin Corcoran (ed.) (2001). Soul, Body, and Survival: Essays on the Metaphysics of Human Persons. Cornell University Press.score: 18.0
    This collection brings together cutting-edge research on the metaphysics of human nature and soul-body dualism.Kevin Corcoran's collection, Soul, Body, and ...
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  24. Vlad Alexandrescu (2013). Regius and Gassendi on the Human Soul. Intellectual History Review 23 (2):433-452.score: 18.0
    Reshaping the neo-Aristotelian doctrines about the human soul was Descartes’s most spectacular enterprise, which gave birth to some of the sharpest debates in the Republic of Letters. Neverthe- less, it was certainly Descartes’s intention, as already expressed in the Discours de la méthode, to show that his new metaphysics could be supplemented with experimental research in the field of medicine and the conservation of life. It is no surprise then that several natural philosophers and doctors, such as Henricus Regius (...)
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  25. Thomas C. Brickhouse & Nicholas D. Smith (2007). Socrates on How Wrongdoing Damages the Soul. Journal of Ethics 11 (4):337 - 356.score: 18.0
    There has been little scholarly attention given to explaining exactly how and why Socrates thinks that wrongdoing damages the soul. But there is more than a simple gap in the literature here, we shall argue. The most widely accepted view of Socratic moral psychology, we claim, actually leaves this well-known feature of Socrates’ philosophy absolutely inexplicable. In the first section of this paper, we rehearse this view of Socratic moral psychology, and explain its inadequacy on the issue of the (...)
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  26. Italo Testa (2012). Hegel's Naturalism, or Soul and Body in the Encyclopedia. In David Stern (ed.), Essays on Hegel’s Philosophy of Subjective Spirit, SUNY Press Albany, New York (pp. 19-35). SUNY Press.score: 18.0
    Paper given at the 20th Biennial Meeting of the Hegel Society of America, University of South Carolina, October 24-26, 2008 -/- The local problem of the soul-body relation can be grasped only against the global background of the relation between Nature and Spirit. This relates to Hegel's naturalism: the idea that there is one single reality - living reality - and different levels of description of it. This implies, moreover, that it is possible to ascribe some form of naturality (...)
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  27. Owen J. Flanagan (2003). The Problem of the Soul: Two Visions of Mind and How to Reconcile Them. Basic Books.score: 18.0
    Traditional ideas about the basic nature of humanity are under attack as never before. The very attributes that make us human--free will, the permanence of personal identity, the existence of the soul--are being undermined and threatened by the current revolution in the science of the mind. If the mind is the brain, and therefore a physical object subject to deterministic laws, how can we have free will? If most of our thoughts and impulses are unconscious, how can we be (...)
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  28. Olaf L. Müller, Consciousness Without Physical Basis. A Metaphysical Meditation on the Immortality of the Soul.score: 18.0
    Can we conceive of a mind without body? Does, for example, the idea of the soul's immortality make sense? Certain versions of materialism deny such questions; I shall try to prove that these versions of materialism cannot be right. They fail because they cannot account for the mental vocabulary from the language of brains in the vat. Envatted expressions such as "I think", "I believe", etc., do not have to be reinterpreted when we translate them to our language; they (...)
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  29. Palmyre M. F. Oomen (2003). On Brain, Soul, Self, and Freedom: An Essay in Bridging Neuroscience and Faith. Zygon 38 (2):377-392.score: 18.0
    The article begins at the intellectual fissure between many statements coming from neuroscience and the language of faith and theology. First I show that some conclusions drawn from neuroscientific research are not as firm as they seem: neuroscientific data leave room for the interpretation that mind matters. I then take a philosophical-theological look at the notions of soul, self, and freedom, also in the light of modern scientific research (self-organization, neuronal networks), and present a view in which these theologically (...)
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  30. Yiftach Fehige (2013). Sexual Diversity and Divine Creation: A Tightrope Walk Between Christianity and Science. Zygon 48 (1):35-59.score: 18.0
    Although modern societies have come to recognize diversity in human sexuality as simply part of nature, many Christian communities and thinkers still have considerable difficulties with related developments in politics, legislation, and science. In fact, homosexuality is a recurrent topic in the transdisciplinary encounter between Christianity and the sciences, an encounter that is otherwise rather “asexual.” I propose that the recent emergence of “Christianity and Science” as an academic field in its own right is an important part of (...)
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  31. Peter Forrest (2010). Spinozistic Pantheism, the Environment and Christianity. Sophia 49 (4):463-473.score: 18.0
    I am not a pantheist and I don’t believe that pantheism is consistent with Christianity. My preferred speculation is what I call the Swiss Cheese theory: we and our artefacts are the holes in God, the only Godless parts of reality. In this paper, I begin by considering a world rather like ours but without any beings capable of sin. Ignoring extraterrestrials and angels we could consider the world, say, 5 million years ago. Pantheism was, I say, true at (...)
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  32. Jose Filipe Silva & Juhana Toivanen (2011). The Active Nature of the Soul in Sense Perception: Robert Kilwardby and Peter Olivi. Vivarium 48 (3-4):245-278.score: 18.0
    This article discusses the theories of perception of Robert Kilwardby and Peter of John Olivi. Our aim is to show how in challenging certain assumptions of medieval Aristotelian theories of perception they drew on Augustine and argued for the active nature of the soul in sense perception. For both Kilwardby and Olivi, the soul is not passive with respect to perceived objects; rather, it causes its own cognitive acts with respect to external objects and thus allows the subject (...)
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  33. Paul Katsafanas (forthcoming). Review of Maudemarie Clark and David Dudrick, The Soul of Nietzsche's Beyond Good and Evil. [REVIEW] Journal of Nietzsche Studies.score: 18.0
    This is a contribution to a symposium on Clark and Dudrick’s The Soul of Nietzsche’s Beyond Good and Evil. I focus on three aspects of their book. First, I critique Clark and Dudrick’s claim that Nietzsche recognizes a discrete “will to value.” Second, I argue that Clark and Dudrick’s reading of Nietzschean drives (Triebe) as homunculi is indefensible. Third, I raise questions about their claim that Nietzsche understands the self as a “normative ordering” of drives, which they distinguish from (...)
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  34. M. James C. Crabbe (ed.) (1999). From Soul to Self. Routledge.score: 18.0
    From Soul to Self takes us on a fascinating journey through philosophy, theology, religious studies and physiological sciences. The contributors explore the relationship between a variety of ideas that have arisen in philosophy, religion and science, each idea seeking to explain why we think we are somehow unique and distinct.
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  35. Stephan Blatti (2008). Review: Raymond Martin and John Barresi: The Rise and Fall of Soul and Self: An Intellectual History of Personal Identity. [REVIEW] Mind 117 (465):191-195.score: 18.0
    This is a review of Raymond Martin and John Barresi's The Rise and Fall of Soul and Self: An Intellectual History of Personal Identity (Columbia University Press, 2006).
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  36. Shai Frogel (2010). The Soul: An Existentialist Point of View. [REVIEW] Human Studies 33 (2):191-204.score: 18.0
    The debate in relation to the soul suffers nowadays from a great lack of clarity. At least part of this cloudiness stems from a confusion among three different viewpoints that are not always reconcilable or mutually intelligible: the scientific point of view (natural sciences and empirical psychology), the therapeutic point of view (especially psychoanalysis) and the philosophical point of view. The goal of this paper is to blow away a little this cloudiness, and to introduce into the discussion a (...)
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  37. Michael Davis (2011). The Soul of the Greeks: An Inquiry. University of Chicago Press.score: 18.0
    The soul of Achilles -- Aristotle -- The doubleness of soul -- Out of itself for the sake of itself -- Nutritive soul -- Sensing soul: vision -- Thinking soul. Sensation and imagination ; Passive and active mind ; Imagination and thought -- The soul as self and self-aware -- "The father of the Logos" -- "For the friend is another self" -- Herodotus: the rest and motion of soul -- Rest in motion: (...)
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  38. Simone Weil (1957/1998). Intimations of Christianity Among the Ancient Greeks. Routledge.score: 18.0
    In Intimations of Christianity Among the Ancient Greeks , Simone Weil discusses precursors to Christian religious ideas which can be found in ancient Greek mythology, literature and philosophy. She looks at evidence of "Christian" feelings in Greek literature, notably in Electra, Orestes, and Antigone , and in the Iliad , going on to examine God in Plato, and divine love in creation, as seen by the ancient Greeks.
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  39. D. Zimmerman (1991). Two Cartesian Arguments for the Simplicity of the Soul. American Philosophical Quarterly 28 (July):127-37.score: 18.0
    The most well-known arguments for the simplicity of the soul - i.e., for the thesis that the subject of psychological states must be an unextended substance -are based upon the logical possibility of disembodiment. Descartes introduced this sort of argument into modern philosophy, and a version of it has been defended recently by Richard Swinburne. Some of the underlying assumptions of both arguments are examined and defended, but a closer look reveals that each depends upon unjustified inferences from the (...)
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  40. Richard C. Dales (1995). The Problem of the Rational Soul in the Thirteenth Century. E.J. Brill.score: 18.0
    This study of the interaction of the Aristotelian and Augustinian views of the soul traces the disarray of Latin concepts by 1240, the solutions of Bonaventure ...
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  41. John J. McGraw (2004). Brain & Belief: An Exploration of the Human Soul. Aegis Press.score: 18.0
    In this intriguing book, the concept of the soul is thoroughly investigated.
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  42. Tad M. Schmaltz (1996). Malebranche's Theory of the Soul: A Cartesian Interpretation. Oxford University Press.score: 18.0
    This book offers a provocative interpretation of the theory of the soul in the writings of the French Cartesian, Nicolas Malebranche (1638-1715). Though recent work on Malebranche's philosophy of mind has tended to emphasize his account of ideas, Schmaltz focuses rather on his rejection of Descartes' doctrine that the mind is better known than the body. In particular, he considers and defends Malebranche's argument that this rejection has a Cartesian basis. Schmaltz reveals that this argument not only provides a (...)
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  43. Dag Nikolaus Hasse (2008). The Early Albertus Magnus and His Arabic Sources on the Theory of the Soul. Vivarium 46 (3):232-252.score: 18.0
    Albertus Magnus favours the Aristotelian definition of the soul as the first actuality or perfection of a natural body having life potentially. But he interprets Aristotle's vocabulary in a way that it becomes compatible with the separability of the soul from the body. The term “perfectio” is understood as referring to the soul's activity only, not to its essence. The term “forma” is avoided as inadequate for defining the soul's essence. The soul is understood as (...)
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  44. Kevin Corrigan (2011). Simmias Objection to Socrates in the Phaedo: Harmony, Symphony and Some Later Platonic/ Patristic Responses to the Mind/Soul-Body Question. International Journal of the Platonic Tradition 4 (2):147-162.score: 18.0
    Simmias' famous epiphenomenalist analogy of the soul-body relation to the harmony and strings of a lyre (together with Cebes' subsequent objection) leads to Socrates' initial refutation and subsequent prolonged defense of soul's immortality in the Phaedo . It also yields in late antiquity significant treatments of the harmony relation by Plotinus ( Ennead III 6 [26] 4, 30-52) and Porphyry ( Sentences 18, 8-18) that present a larger context for viewing the nature of harmony in the soul (...)
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  45. Andrew Collier (2001). Christianity and Marxism: A Philosophical Contribution to Their Reconciliation. Routledge.score: 18.0
    Christians and Marxists have co-operated in various forms of political work in recent decades, and, after earlier years of antagonism, thinkers on both sides have come to take the other seriously. The aim of this book is to get Christianity and Marxism to meet on terrain on which they might seem most opposed: their philosophical positions; and to do so without watering either down, but taking then full strength.
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  46. Dennis des Chene (2000). Life's Form: Late Aristotelian Conceptions of the Soul. Cornell University Press.score: 18.0
    Finally, he looks at,the various kinds of unity of the body, both in itself and in its union with the soul.Spirits and Clocks continues Des Chene's highly ...
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  47. E. R. Dodds (1953). The Origins of European Thought About the Body, the Mind, the Soul, the World, Time, and Fate. New Interpretations of Greek, Roman and Kindred Evidence, Also of Some Basic Jewish and Christian Beliefs. By R. B. Onians. (C.U.P. 1951. Pp. Xvii + 547. 45s.). [REVIEW] Philosophy 28 (104):86-.score: 18.0
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  48. John R. Meyer (2007). The Soul of the Embryo: An Enquiry Into the Status of the Human Embryo in the Christian Tradition. By David Albert Jones. Heythrop Journal 48 (1):144–145.score: 18.0
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  49. Markus Wild (2008). Marin Cureau de la Chambre on the Natural Cognition of the Vegetative Soul: An Early Modern Theory of Instinct. Vivarium 46 (3):443-461.score: 18.0
    According to Marin Cureau de La Chambre—steering a middleway between the Aristotelian and the Cartesian conception of the soul—everything that lives cognizes and everything that cognizes is alive. Cureau sticks with the general tripart distinction of vegetative, sensitive, and intellectual soul. Each part of the soul has its own cognition. Cognition is the way in which living beings regulate bodily equilibirum and environmental navigation. This regulative activity is gouverned by acquired or by innate images. Natural cognition (or (...)
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  50. Xinzhong Yao (1996). Confucianism and Christianity: A Comparative Study of Jen and Agape. Distributed in the U.S. By International Specialized Bk. Services.score: 18.0
    The underlying idea presented in this book is that there are similarities as well as differences between Confucianism as Humanistic tradition and Christianity ...
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