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

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  1.  19
    M. M. Agrawal (2002). Freedom of the Soul: A Post-Modern Understanding of Hinduism. Concept Pub. Co..
    This Book Brings A Clear And Insightful Presentation Of The Wisdom Of Hinduism In All Its Fundamental Principles.
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  2. William J. Jackson (2004). Soul Images in Hindu Traditions: Patterns East & West. B.R. Pub. Corp..
     
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  3. G. Sundara Ramaiah (1980). Nature and Destiny of Soul in Indian Philosophy. Andhra University Press.
     
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  4. Bruce R. Reichenbach (1979). John H. Hick: "Death and Eternal Life". [REVIEW] The Thomist 43 (4):666-670.
    I review John Hick's "Death and Eternal life," in which he explores philosophical anthropologies invoked by believers in life after death, provides a critical survey of various Christian and Eastern approaches to life after death, and develops various pareschatologies and eschatologies.
     
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  5. Timothy J. Lomperis (1984). Hindu Influence on Greek Philosophy: The Odyssey of the Soul From the Upanishads to Plato. Minerva.
  6. G. Nageswara Rao (1977). The Epic of the Soul a Study of the Four Quartets. Sri Venkateswara University.
     
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  7.  31
    C. Stephen Evans & Brandon L. Rickabaugh (2015). What Does It Mean to Be a Bodily Soul? Philosophia Christi 17 (2):315-330.
    Evangelical scholars have recently offered criticisms of mind-body dualism from the disciplines of theology, philosophy, and neuroscience. We offer several arguments as to why these reasons for abandoning mind-body dualism fail. Additionally, we offer a positive thesis, a dualism that brings together the best aspects of the Cartesian view and the Thomistic view of human persons. The result is a substance dualism that treats the nature of embodiment quite seriously. This view explains why we, as souls, require a resurrected body (...)
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  8.  80
    Owen J. Flanagan (2003). The Problem of the Soul: Two Visions of Mind and How to Reconcile Them. Basic Books.
    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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  9. Richard Swinburne (1986). The Evolution of the Soul. Oxford University Press.
    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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  10. Vlad Alexandrescu (2013). Regius and Gassendi on the Human Soul. Intellectual History Review 23 (2):433-452.
    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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  11.  11
    Contzen Pereira & Jumpal Shashi Kiran Reddy (2016). Imaginings and Imaginations of the Soul. Journal of Metaphysics and Connected Consciousness.
    The soul is agile and transparent; it does not make the body weighty. It streams limitless within the patterns of regimented matter, gratifies the body until it can fill it no more, but remains as a swirling ball of energy with it. We do not see it, but can imagine it; like the wind; an energy, we do not see but can feel and there is no kerb to imagine its likeness. The soul so translucent lies beneath the (...)
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  12.  44
    Andrew J. Nicholson (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press.
    Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as (...)
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  13. Joshua Wilburn (2013). Moral Education and the Spirited Part of the Soul in Plato's Laws. Oxford Studies in Ancient Philosophy 45:63.
    In this paper I argue that although the Republic’s tripartite theory of the soul is not explicitly endorsed in Plato’s late work the Laws, it continues to inform the Laws from beneath the surface of the text. In particular, I argue that the spirited part of the soul continues to play a major role in moral education and development in the Laws (as it did in earlier texts, where it is characterized as reason’s psychic ‘ally’). I examine (...)
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  14.  94
    Stewart Goetz (2011). A Brief History of the Soul. Wiley-Blackwell.
    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. Brian Prince (2012). The Form of Soul in the Phaedo. Plato 11 11.
    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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  16.  6
    Marleen Rozemond (2012). Unity in the Multiplicity of Suárez's Soul. In Benjamin Hill & Henrik Lagerlund (eds.), The Philosophy of Francisco Suárez. OUP Oxford
    Suárez held that the vital faculties of the soul are really distinct from the soul itself and each other and that they cannot causally interact. This means that he needed to account for the connections between the activities of the faculties: they both interfere with and contribute to each other’s activities. Suárez does so by giving the soul a direct causal role in these activities. This role requires the unity of the soul of a living being (...)
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  17.  12
    David B. Hershenov & Adam P. Taylor (2014). Split Brains: No Headache for the Soul Theorist. Religious Studies 50 (4):487-503.
    Split brains that result in two simultaneous streams of consciousness cut off from each other are wrongly held to be grounds for doubting the existence of the divinely created soul. The mistake is based on two related errors: first, a failure to appreciate the soul's dependence upon neurological functioning; second, a fallacious belief that if the soul is simple, i.e. without parts, then there must be a unity to its thought, all of its thoughts being potentially accessible (...)
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  18. Mark A. Johnstone (2011). Changing Rulers in the Soul: Psychological Transitions in Republic 8-9. Oxford Studies in Ancient Philosophy 41:139-67.
    In this paper, I consider how each of the four main kinds of corrupt person described in Plato's Republic, Books 8-9, first comes to be. Certain passages in these books can give the impression that each person is able to determine, by a kind of rational choice, the overall government of his/her soul. However, I argue, this impression is mistaken. Upon careful examination, the text of books 8 and 9 overwhelmingly supports an alternative interpretation. According to this view, the (...)
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  19.  12
    Andrew J. Corsa (2015). Henry David Thoreau: Greatness of Soul and Environmental Virtue. Environmental Philosophy 12 (2):161-184.
    I read Henry David Thoreau as an environmental virtue theorist. In this paper, I use Thoreau’s work as a tool to explore the relation between the virtue of greatness of soul and environmental virtues. Reflecting on connections between Thoreau’s texts and historical discussions of greatness of soul, or magnanimity, I offer a novel conception of magnanimity. I argue that (1) to become magnanimous, most individuals need to acquire the environmental virtue of simplicity; and (2) magnanimous individuals must possess (...)
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  20.  31
    Tad M. Schmaltz (1996). Malebranche's Theory of the Soul: A Cartesian Interpretation. Oxford University Press.
    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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  21. Nicholas D. Smith (1999). Plato's Analogy of Soul and State. Journal of Ethics 3 (1):31-49.
    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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  22.  16
    Alan Schwerin (2014). "Is Hume's Account of the Soul Contradictory?". International Journal of Philosophy and Theology 2 (4):61 - 68.
    In his Treatise of Human Nature Hume argues for a provocative account of the soul; the soul - or self, as he prefers to call it - is nothing but a bundle of perceptions. But this bold thesis, concedes Hume, gives rise to a predicament concerning two incompatible propositions, or principles as he calls them: one on the nature of perceptions, the other on the capabilities of the mind: "In short, there are two principles, which I cannot render (...)
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  23. 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
    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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  24. Olaf L. Müller, Consciousness Without Physical Basis. A Metaphysical Meditation on the Immortality of the Soul.
    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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  25. Ian Hacking (1995). Rewriting the Soul: Multiple Personality and the Sciences of Memory. Princeton University Press.
    Here the distinguished philosopher Ian Hacking uses the MPD epidemic and its links with the contemporary concept of child abuse to scrutinize today's moral...
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  26.  17
    Tyron Goldschmidt & Beth Seacord (2013). Judaism, Reincarnation, and Theodicy. Faith and Philosophy 30 (4):393-417.
    The doctrine of reincarnation is usually associated with Buddhism, Hinduism and other Eastern religions. But it has also been developed in Druzism and Judaism. The doctrine has been used by these traditions to explain the existence of evil within a moral order. Traversing the boundaries between East and West, we explore how Jewish mysticism has employed the doctrine to help answer the problem of evil. We explore the doctrine particularly as we respond to objections against employing it in a (...)
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  27.  49
    Ray Billington (1997). Understanding Eastern Philosophy. Routledge.
    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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  28.  53
    Richard Swinburne (2003). Body and Soul. Think 5 (5):31 - 35.
    Hard materialism claims that the only events are physical events, involving the instantiation of physical properties in physical substances. This however omits all the mental events to which we have privileged access. Soft materialism claims that the only events are physical events and mental events involving the instantiation of mental properties in physical substances. But a list of such events would not tell us which persons had which bodies. Only dualism, which holds that the essential part of each person is (...)
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  29.  19
    Dennis des Chene (2000). Life's Form: Late Aristotelian Conceptions of the Soul. Cornell University Press.
    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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  30.  9
    Christopher Isaac Noble (2013). How Plotinus' Soul Animates His Body: The Argument for the Soul-Trace at Ennead 4.4.18.1-9. Phronesis 58 (3):249-279.
    In this paper I offer an analysis of Plotinus’ argument for the existence of a quasi-psychic entity, the so-called ‘trace of soul’, that functions as an immanent cause of life for an organism’s body. I argue that Plotinus posits this entity primarily in order to account for the body’s possession of certain quasi-psychic states that are instrumental in his account of soul-body interaction. Since these quasi-psychic states imply that an organism’s body has vitality of its own , and (...)
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  31. Palmyre M. F. Oomen (2003). On Brain, Soul, Self, and Freedom: An Essay in Bridging Neuroscience and Faith. Zygon 38 (2):377-392.
    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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  32.  63
    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.
    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 (...)
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  33.  62
    Paul Katsafanas (forthcoming). Review of Maudemarie Clark and David Dudrick, The Soul of Nietzsche's Beyond Good and Evil. [REVIEW] Journal of Nietzsche Studies.
    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.  17
    Andrew J. Corsa (2015). Modern Greatness of Soul in Hume and Smith. Ergo, an Open Access Journal of Philosophy 2.
    I contend that Adam Smith and David Hume offer re-interpretations of Aristotle’s notion of greatness of soul, focusing on the kind of magnanimity Aristotle attributes to Socrates. Someone with Socratic magnanimity is worthy of honor, responds moderately to fortune, and is virtuous—just and benevolent. Recent theorists err in claiming that magnanimity is less important to Hume’s account of human excellence than benevolence. In fact, benevolence is a necessary ingredient for the best sort of greatness. Smith’s “Letter to Strahan” attributes (...)
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  35.  90
    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.
    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.  5
    Timothy Riggs (2015). Authentic Selfhood in the Philosophy of Proclus: Rational Soul and its Significance for the Individual. International Journal of the Platonic Tradition 9 (2):177-204.
    _ Source: _Volume 9, Issue 2, pp 177 - 204 This article presents a synoptic account of the faculties of rational soul in the philosophy of Proclus and an interpretation of the unity which this soul constitutes despite the plurality of its faculties and objects of its attentions. It seeks to demonstrate that Proclus, through his conceptual construction of a rational soul grounded in an objective and cosmic framework, accounts for at least some of the subjective aspects (...)
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  37.  45
    Dean Zimmerman (1991). Two Cartesian Arguments for the Simplicity of the Soul. American Philosophical Quarterly 28 (July):127-37.
    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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  38.  38
    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.
    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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  39.  93
    Thomas C. Brickhouse & Nicholas D. Smith (2007). Socrates on How Wrongdoing Damages the Soul. Journal of Ethics 11 (4):337 - 356.
    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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  40.  34
    Adam Wood (2012). Incorporeal Nous and the Science of the Soul in Aristotle's De Anima. International Philosophical Quarterly 52 (2):169-182.
    In this essay I argue first that De anima 3.4–5 shows Aristotle answering affirmatively a question that he raises near the beginning of the work, namely, whether any of the soul’s affections are proper to it alone. Second, I argue that this initial conclusion reveals something important about the very first question that Aristotle broaches in the work, viz., the method and starting-points employed in the science of the soul. Aristotle’s position, I claim, shows that investigating the human (...)
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  41.  4
    Gary Hatfield (2012). Mechanizing the Sensitive Soul. In Gideon Manning (ed.), Matter and Form in Early Modern Science and Philosophy. Brill 151–86.
    Descartes set for himself the ambitious program of accounting for the functions of the Aristotelian vegetative and <span class='Hi'>sensitive</span> souls without invoking souls or the faculties or powers of souls in his explanations. He rejects the notion that the soul is hylomorphically present in the organs of the body so as to carry out vital and sensory functions. Rather, the body’s organs operate in a purely mechanical fashion. That is what is involved in “mechanizing” these phenomena. The role of (...)
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  42.  22
    Arti Dhand (2002). The Dharma of Ethics, the Ethics of Dharma: Quizzing the Ideals of Hinduism. Journal of Religious Ethics 30 (3):347 - 372.
    This paper is divided into six parts. The first presents a rudimentary definition of ethics based on Western philosophical theories, particularly their concern for articulating universal moral principles. The second examines the assumptions anchoring Western moral philosophies, and raises the question: are the philosophical presuppositions of modern Western philosophy consistent with the presuppositions of Hinduism? It concludes that the two are not entirely in agreement, particularly on the issue of personal and social identity. The third section locates areas in (...)
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  43.  36
    Marleen Rozemond (1997). Leibniz on the Union of Body and Soul. Archiv für Geschichte der Philosophie 79 (2):150-178.
    Leibniz took pride in the Pre-established Harmony as an account of mind-body union. On the other hand, he sometimes claimed that he did not have a good account of such a union. I explain the tension by distinguishing between two importantly different issues that concern the union: body-soul interaction and the per se unity of the composite. Furthermore, I argue that, contrary to R.M. Adams, Leibniz did have the philosophical resources to account for a per se unity of the (...)
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  44.  15
    Ricardo Da Costa (2009). Transcendence above immanence: the Soul in mysticism of Bernard of Clairvaux (1090-1153). Anales Del Seminario de Historia de la Filosofía 26:97-105.
    This work will examine the concept of soul developed in mysticism of abbot Bernard of Clairvaux (1090-1153). For this, I will analyze extracts of five writings namely the Third Series of Sentences, three of his Liturgical Sermons, and the parabola The Three Children of the King.
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  45.  42
    Shai Frogel (2010). The Soul: An Existentialist Point of View. [REVIEW] Human Studies 33 (2):191-204.
    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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  46.  4
    Lodi Nauta (1996). The Preexistence of the Soul in Medieval Thought. Recherches de Theologie Et Philosophie Medievales 63:93-135.
    While the concept of the human soul was always central to Christian thought, as to the origin of the soul Christian thinkers felt uneasy and did not hesitate to declare themselves ignorant. For once, Augustine did not point the way and found himself “beset with great trouble and utterly lost for an answer” in view of some of the difficulties that the issue raised. Of course, man's soul was universally believed to be created by God, but the (...)
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  47.  45
    Dag Nikolaus Hasse (2008). The Early Albertus Magnus and His Arabic Sources on the Theory of the Soul. Vivarium 46 (3):232-252.
    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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  48.  39
    Lodi Nauta (2008). From an Outsider's Point of View: Lorenzo Valla on the Soul. Vivarium 46 (3):368-391.
    In his Repastinatio . . . Lorenzo Valla launched a heavy attack on Aristotelian-scholastic thought. While most of this book is devoted to metaphysics, language and argumentation, Valla also incorporates chapters on the soul and natural philosophy. Using as criteria good Latin, common sense and common observation, he rejected much of standard Aristotelian teaching on the soul, replacing the hylopmorphic account of the scholastics by an Augustinian one. In this article his arguments on the soul's autonomy, nobility (...)
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  49.  31
    John Michael Corrigan (2010). The Metempsychotic Mind: Emerson and Consciousness. Journal of the History of Ideas 71 (3):433-455.
    This article argues that Ralph Waldo Emerson employs metempsychosis (reincarnation or the transmigration of the soul into successive bodies) as a figurative template for human consciousness. Mapping various traditions from Hinduism, Pythagoreanism, Platonism, and Neoplatonism onto the vastness of the geological and biological records, Emerson translates metaphysics for modernity: he depicts the soul's journey through the chronological sequence of history as a poetic process that culminates in a tenuous form of self-knowledge.
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  50.  31
    Kevin Corrigan (2010). 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.
    Simmias' famous epiphenomenalist analogy of the soul-body relation to the harmony and strings of a lyre 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 and Porphyry that present a larger context for viewing the nature of harmony in the soul and the psycho-somatic compound. But perhaps the most detailed treatment of the musical analogy, and certainly the (...)
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