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: 78.0
     
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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: 78.0
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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: 74.0
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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: 72.0
    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: 72.0
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  7. Michael A. Cantrell (2008). Christianity and the Soul of the University. Faith and Philosophy 25 (3):335-338.score: 72.0
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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: 72.0
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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: 72.0
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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: 60.0
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  11. Amadeo Muntané (2008). El Cerebro: Lo Neurológico y Lo Trascendental. Ediciones Universidad de Navarra, S.A..score: 60.0
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  12. Geoffrey Webb (1962). An Introduction to the Cistercian De Anima. London, Aquin Press.score: 60.0
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  13. 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: 48.0
    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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  14. Arturo Andrés Roig (2011). Body-Soul Integration in Epicuro. Estudios de Filosofía Práctica E Historia de Las Ideas 13 (2):11-15.score: 42.0
    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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  15. W. S. Anglin (1990). Free Will and the Christian Faith. Oxford University Press.score: 42.0
    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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  16. Kevin Corcoran (ed.) (2001). Soul, Body, and Survival: Essays on the Metaphysics of Human Persons. Cornell University Press.score: 36.0
    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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  17. J. J. F. Durand (2007). The Many Faces of God: Highways and Byways on the Route Towards an Orthodox Image of God in the History of Christianity From the First to the Seventeenth Century. Sun Press.score: 36.0
    LANDSCAPING THE HUMAN SOUL In 1996 Lance Armstrong was diagnosed with stage-four testicular cancer. Doctors gave him a forty percent chance of survival. ...
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  18. 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: 34.0
    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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  19. 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: 34.0
     
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  20. Corinna Delkeskamp-Hayes (2006). Why Patients Should Give Thanks for Their Disease: Traditional Christianity on the Joy of Suffering. Christian Bioethics 12 (2):213-228.score: 32.0
    Patristic teaching about sin and disease allows supplementing well-acknowledged conditions for a Christian medicine with further personal challenges, widely disregarded in Western Christianities. A proper appreciation of man's vocation toward (not just achieving forgiveness but) deification reveals the need to cooperate with the Holy Spirit's offer of grace toward restoring man's prefallen nature. Ascetical exercises designed at re-establishing the spirit's mastery over the soul distance persons from (even supposedly harmless) passion. They thus inspire the struggle towards emulating Christ's (self-crucifying) (...)
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  21. Stewart Goetz (2011). A Brief History of the Soul. Wiley-Blackwell.score: 30.0
    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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  22. John Inglis (ed.) (2003). Medieval Philosophy and the Classical Tradition in Islam, Judaism, and Christianity. Routledgecurzon.score: 30.0
    The Islamic philosophical tradition was the privileged site for the study and continuation of the Classical philosophical tradition in the Middle Ages. An initial chapter on the history of Islamic philosophy sets the stage for sixteen articles on issues across the Islamic, Jewish and Christian traditions. The goal is to see the Islamic tradition in its own richness and complexity as the context of much Jewish intellectual work. Taken together, these two traditions provide the wider context to which Latin Christian (...)
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  23. 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: 30.0
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  24. 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: 30.0
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  25. Richard Schoenig (1998). Abortion, Christianity, and Consistency. Philosophy in the Contemporary World 5 (1):32-37.score: 30.0
    I describe three major areas in which I argue that Christians’ belief that abortion is morally wrong is inconsistent with other important abortion-related main-stream Christian beliefs or actions based on those beliefs. The three areas are: (1) abortion and soul-saving; (2) abortion prevention and violence; and (3) abortion and the fate of frozen fertilized human eggs. I make no direct argument about the moral status of abortion itself.
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  26. Perry L. Glanzer (2008). Searching for the Soul of English Universities: An Exploration and Analysis of Christian Higher Education in England. British Journal of Educational Studies 56 (2):163 - 183.score: 30.0
    Although church-related universities in England gradually became more secular throughout the twentieth century, a group of nine teacher education colleges with church foundations have recently developed into full fledged universities. This article draws upon documentary and site-based research to evaluate the relevance of the Christian identity for these institutions in light of recent scholarship on the subject.
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  27. E. S. Waterhouse (1930). The Logic of Religious Thought: An Answer to Professor Eddington. By R. Gordon Milburn. (London: Williams & Norgate. 1929. Pp. 165. Price 6s.)Essays in Christian Philosophy. By Leonard Hodgson, M.A., D.C.L. (London: Longman's Green & Co. 1930. Pp. Vi. + 175. Price 9s.)Man and The Image of God. By Hubert M. Foston, D.Lit. (London: Macmillan & Co. 1930. Pp. 228. Price 7s. 6d.)Immortability: An Old Man's Conclusions. By S. D. McConnell, D.D., LL.D., D.C.L. (London and New York: The Macmillan Co. 1930. Pp. 178. Price 6s. 6d.)The Soul Comes Back. By Joseph Herschel Coffin, Ph.D. (New York: The Macmillan Co. 1929. Pp. 207).Nature Cosmic, and Human and Divine. By James Young Simpson. (London: Oxford University Press, Humphrey Milford. 1929. Pp. Ix. + 157. Price 6s.).The Present and Future of Religion. By C. E. M. Joad. (London: Ernest Benn, Ltd. 1930. Pp. 224. Price 10s. 6d.). [REVIEW] Philosophy 5 (20):647-.score: 30.0
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  28. Lynne Rudder Baker (2004). Should a Christian Be a Mind-Body Dualist? - No. In Contemporary Debates in Philosophy of Religion. Malden MA: Blackwell Publishing.score: 30.0
    Through the ages, Christians have almost automatically been Mind-Body dualists. The Bible portrays us as spiritual beings, and one obvious way to be a spiritual being is to be (or to have) an immaterial soul. Since it is also evident that we have bodies, Christians naturally have thought of themselves as composite beings, made of two substances—a material body and a nonmaterial soul. Despite the historical weight of this position, I do not think that it is required either (...)
     
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  29. Josef Goldbrunner (1958). Cure of Mind and Cure of Soul. [New York]Pantheon.score: 30.0
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  30. Richard A. Watson (2000). Descartes on the Human Soul: Philosophy and the Demands of Christian Doctrine (Review). Journal of the History of Philosophy 38 (1):120-121.score: 30.0
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  31. Michael Riddell (2002). Godzone: A Guide to the Travels of the Soul. Pilgrim Press.score: 30.0
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  32. Tommy Tenney (1998/2002). The God Chasers: My Soul Follows Hard After Thee. Destiny Image.score: 30.0
    The paths of God chasers can be traced across the pages of history from Moses the stutterer, David the singer, and Paul the itinerant preacher to A. W. Tozer ...
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  33. Jim Wallis (1994/1995). The Soul of Politics: Beyond "Religious Right" and "Secular Left". Harcourt Brace.score: 30.0
    Wallis draws on his experience in urban ghettos to show why traditional liberal and conservative options that emphasize either social justice or personal values fall short. He looks outside the traditional corridors of power to find solutions. Foreword by Garry Wills Preface by Cornel West.
     
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  34. Wolff (2009). Christian Wolff: Rational Thoughts on God, the World and the Soul of Human Beings; Also All Things in General (1720). In Eric Watkins (ed.), Kant's Critique of Pure Reason: Background Source Materials. Cambridge University Press.score: 30.0
  35. M. J. Gorman (2006). Book Review: The Soul of the Embryo: An Enquiry Into the Status of the Human Embryo in the Christian Tradition. [REVIEW] Studies in Christian Ethics 19 (1):125-128.score: 26.0
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  36. A. Fisher (1997). Book Reviews : Body, Soul and Bioethics, by Gilbert C Meilaender. University of Notre Dame Press, 1996. 134 Pp. Hb. US$21.95. Bioethics: A Primer for Christians, by Gilbert Meilaender. Grand Rapids: Eerdmans, 1996. 104 Pp. Pb. US$10.00. [REVIEW] Studies in Christian Ethics 10 (2):104-111.score: 26.0
  37. William McDonough (2012). Sin and Addiction: Alcoholics Anonymous and the Soul of Christian Sin-Talk. Journal of the Society of Christian Ethics 32 (1):39-55.score: 26.0
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  38. A. Fisher (1997). Meilaender, Body, Soul & Bioethecs and Bioethics: A Primer for Christians. Studies in Christian Ethics 10:104-110.score: 26.0
     
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  39. Philip Clayton (2004). Mind and Emergence: From Quantum to Consciousness. Oxford University Press.score: 24.0
    Strong claims have been made for emergence as a new paradigm for understanding science, consciousness, and religion. Tracing the past history and current definitions of the concept, Clayton assesses the case for emergent phenomena in the natural world and their significance for philosophy and theology. Complex emergent phenomena require irreducible levels of explanation in physics, chemistry and biology. This pattern of emergence suggests a new approach to the problem of consciousness, which is neither reducible to brain states nor proof of (...)
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  40. Eleonore Stump (2003). Aquinas. Routledge.score: 24.0
    Few philosophers or theologians exerted as much influence on the shape of Medieval thought as Thomas Aquinas. He ranks amongst the most famous of the Western philosophers and was responsible for almost single-handedly bringing the philosophy of Aristotle into harmony with Christianity. He was also one of the first philosophers to argue that philosophy and theology could support each other. The shape of metaphysics, theology, and Aristotelian thought today still bears the imprint of Aquinas work. In this extensive and (...)
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  41. Eleonore Stump (1995). Non-Cartesian Substance Dualism and Materialism Without Reductionism. Faith and Philosophy 12 (4):505-531.score: 24.0
    The major Western monotheisms, and Christianity in particular, are often supposed to be committed to a substance dualism of a Cartesian sort. Aquinas, however, has an account of the soul which is non-Cartesian in character. He takes the soul to be something essentially immaterial or configurational but nonetheless realized in material components. In this paper, I argue that Aquinas’s account is coherent and philosophically interesting; in my view, it suggests not only that Cartesian dualism isn’t essential to (...)
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  42. Philippe Gagnon (2010). Nietzsche Between the Eternal Return to Humanity and the Voice of the Many. American Catholic Philosophical Quarterly 84 (2):383-411.score: 24.0
    Thus Spoke Zarathustra expresses a revolt against the quest for “afterworlds.” Nietzsche is seen transferring rationality to the body, welcoming the many in a kingdom of the un-unified multiple, with a burst of enthusiasm at the figure of recurrence. At first, he values an acceptation of suffering through reconciliation with time, and puts the onus on the divine to refute the dismembering of the oneness of meaning and unity of the soul’s quest for joy in eternity. Then confronting (...), he sees its refusal to sacrifice anyone, at the cost of making all sick with a unique healer, and rejects it as incompatible with his ideal of plenitude. In the absence of an ontology of the person, the affirmation of the individual and his value, opposed to the antagonistic affirmation of the many put in front of the one God and destroyed by him, ends up dislocating the reality of the self. The Nietzschean option resisted any leveling down—this is its merit—yet the mystery of the Trinity needs to be brought into the reflection to respect Nietzsche’s own terms in defining the final problem which is also the one option: Dionysus or the Crucified? (shrink)
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  43. Ray Billington (1997). Understanding Eastern Philosophy. Routledge.score: 24.0
    Ray Billington explores the spirituality of Eastern thought and its differences from and relationships with the Western religious tradition by presenting the main principles of Hinduism, Buddhism, Taoism, Jainism and Confucianism. Billington discusses the central themes of religious philosophy, comparing Eastern and Western views of belief of God, the soul, moral decision-making, nature, faith and authority. He then challenges theism, particularly Christianity, with its belief in a personal God bestowing a certain version of "truth". He concludes that the (...)
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  44. Immanuel Kant (1909/2004). Critique of Practical Reason. Dover Publications.score: 24.0
    The second of Kant’s three critiques, Critique of Practical Reason forms the center of Kantian philosophy. Kant establishes his role as a vindicator of the truth of Christianity in this work, published in 1788, and he approaches his proof by presenting positive affirmations of the immortality of the soul and the existence of God. The philosopher offers an argument concerning the summum bonum of life: people should not simply search after happiness, but follow the moral law and seek (...)
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  45. William O. Stephens, Stoic Ethics. Internet Encyclopedia of Philosophy.score: 24.0
    The tremendous influence Stoicism has exerted on ethical thought from early Christianity through Immanuel Kant and into the twentieth century is rarely understood and even more rarely appreciated. Throughout history, Stoic ethical doctrines have both provoked harsh criticisms and inspired enthusiastic defenders. The Stoics defined the goal in life as living in agreement with nature. Humans, unlike all other animals, are constituted by nature to develop reason as adults, which transforms their understanding of themselves and their own true good. (...)
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  46. Thomas Williams, Augustine's Intellectual Conversion: The Journey From Platonism to Christianity.score: 24.0
    I regarded my Lord Christ as a man of surpassing wisdom whom no one else could equal. . . . I did recognize in Christ a complete human being -- not merely a human body, or a soul with a body but no mind -- but I thought that this human being was to be preferred to others, not as the Person of Truth, but because of some great excellence of his human nature and his more complete participation in (...)
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  47. Brian Leftow (2011). Composition and Christology. Faith and Philosophy 28 (3):310-322.score: 24.0
    One central claim of orthodox Christianity is that in Jesus of Nazareth, God became man. On Chalcedonian orthodoxy, this involves one person, God the Son, having two natures, divine and human. If He does, one person has two properties, deity and humanity. But the Incarnation also involves concrete objects, God the Son (GS), Jesus’s human body (B) and—I will assume—Jesus’s human soul (S). If God becomes human, GS, B and S somehow become one thing. It would be good (...)
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  48. Nancey C. Murphy (2006). Bodies and Souls, or Spirited Bodies? Cambridge University Press.score: 24.0
    Are humans composed of a body and a nonmaterial mind or soul, or are we purely physical beings? Opinion is sharply divided over this issue. In this clear and concise book, Nancey Murphy argues for a physicalist account, but one that does not diminish traditional views of humans as rational, moral, and capable of relating to God. This position is motivated not only by developments in science and philosophy, but also by biblical studies and Christian theology. The reader is (...)
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  49. John Russell Roberts (2007). A Metaphysics for the Mob: The Philosophy of George Berkeley. Oxford University Press.score: 24.0
    George Berkeley notoriously claimed that his immaterialist metaphysics was not only consistent with common sense but that it was also integral to its defense. Roberts argues that understanding the basic connection between Berkeley's philosophy and common sense requires that we develop a better understanding of the four principle components of Berkeley's positive metaphysics: The nature of being, the divine language thesis, the active/passive distinction, and the nature of spirits. Roberts begins by focusing on Berkeley's view of the nature of being. (...)
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  50. Juan Manuel Garrido (2009). Jean-Luc Nancy's Concept of Body. Epoché: A Journal for the History of Philosophy 14 (1):189-211.score: 24.0
    This article carries out a systematic exposition of the concept of the body in Jean-Luc Nancy, with all the risks of reduction that such an exposition entails. First it is necessary to return to Western philosophy’s founding text on living corporality, that is, Aristotle’s treatise on the soul. The oppositions that can be established between the Greek thinker’s psyche (soul) and Nancy’s dead Psyche are not so radical as may at first be thought: In both it is a (...)
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