The Soul

Edited by A. P. Taylor (North Dakota State University)
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  1. Arthur F. Holmes, Fact, Value and God. (Grand Rapids, Michigan: Wm. B. Eerdmans, 1997.) Pp. VIII+183.B. A. - 1998 - Religious Studies 34 (4):509-512.
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  2. Malebranche and Knowledge of the Soul.Fred Ablondi - 1999 - American Catholic Philosophical Quarterly 73 (4):571-581.
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  3. What Does Philosophy Do to the Soul?Harry Adamson - 2013 - Philosophers' Magazine 60 (-1):99 - 102.
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  4. The Neural Substrate of Emotions and Emotional Processing.Carlos J. Álvarez - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 171-182.
    Until recently emotion and emotional processing have been largely neglected by experimental psychology and neuroscience more generally. This paper reviews the substantial psychological and neuroscientific evidence that each emotion is localized in specific neural structures, and thus that it is not necessary to invoke souls or spirits to explain emotions or emotional processing often held to be distinctive of a soul. In addition, the paper aims to demonstrate the adaptive and biological value of emotion for humans and other animals. It (...)
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  5. John Abernethy: Calvinist Natural Histories of the Soul in the Seventeenth Century.Daniel C. Andersson - 2012 - Early Science and Medicine 17 (1-2):1-2.
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  6. Is There Adequate Empirical Evidence for Reincarnation? An Analysis of Ian Stevenson’s Work.Leonard Angel - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 575-583.
    This article reviews the research of “top rebirth scientist” Ian Stevenson on spontaneous past-life memory cases, focusing on three key problems with Stevenson’s work. First, his research of entirely anecdotal case reports contains a number of errors and omissions. Second, like other reincarnation researchers, Stevenson has done no controlled experimental work on such cases; yet only such research could ever resolve whether the correspondences found between a child’s statements and a deceased person’s life exceed what we might find by chance. (...)
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  7. Since Physical Formulas Are Not Violated, No Soul Controls the Body.Leonard Angel - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 377-391.
    This paper provides evidence from the history of the natural sciences in philosophy (particularly mathematical physics, chemistry, and biology) that a “piloting” soul would have to make physical changes in human beings violating well-established physical laws. But, among other things, it has been discovered that there can be no such changes, and thus that there is no piloting soul. -/- 1. Introduction -- 2. Suitable Restrictions in Physical Theories -- 3. Evidence that Physical Formulas are not Violated -- 4. How (...)
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  8. Making Sense of God: How I Got to the Brain.James B. Ashbrook - 1996 - Zygon 31 (3):401-420.
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  9. The Human Brain and Human Destiny: A Pattern for Old Brain Empathy with the Emergence of Mind.James B. Ashbrook - 1989 - Zygon 24 (3):335-356.
    . The human brain combines empathy and imagination via the old brain which sets our destiny in the evolutionary scheme of things. This new understanding of cognition is an emergent phenomenon—basically an expressive ordering of reality as part of “a single natural system.” The holographic and subsymbolic paradigms suggest that we live in a contextual universe, one which we create and yet one in which we are required to adapt. The inadequacy of the new brain—specially the left hemisphere's rational view (...)
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  10. Introduction.Keith Augustine - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 1-47.
    The Introduction provides a general overview of the issues discussed in The Myth of an Afterlife in more detail in the individual selections, structured according to the four parts of the volume, plus preceding introductory and subsequent concluding comments. -/- 1. Preliminary Considerations -- 2. Empirical Arguments for Annihilation -- 3. Conceptual and Empirical Difficulties for Survival -- 4. Problematic Models of the Afterlife -- 5. Dubious Evidence for Survival -- 6. The Importance of Empirical Considerations -- 7. Alternative Paranormal (...)
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  11. Near-Death Experiences Are Hallucinations.Keith Augustine - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 529-569.
    Reports of near-death experiences (NDEs) with suggestive or manifestly hallucinatory features strongly imply that NDEs are not glimpses of an afterlife, but rather internally generated fantasies. Such features include discrepancies between what is seen in the seemingly physical environment of “out-of-body” NDEs and what is actually happening in the physical world at the time, bodily sensations felt after near-death experiencers (NDErs) have ostensibly departed the physical world altogether and entered a transcendental realm, encounters with living persons and fictional characters while (...)
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  12. The Dualist’s Dilemma: The High Cost of Reconciling Neuroscience with a Soul.Keith Augustine & Yonatan I. Fishman - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 203-292.
    Tight correlations between mental states and brain states have been observed time and again within the ethology of biologically ingrained animal behaviors, the comparative psychology of animal minds, the evolutionary psychology of mental adaptations, the behavioral genetics of inherited mental traits, the developmental psychology of the maturing mind, the psychopharmacology of mind-altering substances, and cognitive neuroscience more generally. They imply that our mental lives are only made possible because of brain activity—that having a functioning brain is a necessary condition for (...)
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  13. The Myth of an Afterlife: The Case Against Life After Death.Keith Augustine & Michael Martin (eds.) - 2015 - Rowman & Littlefield.
    Because every single one of us will die, most of us would like to know what—if anything—awaits us afterward, not to mention the fate of lost loved ones. Given the nearly universal vested interest we personally have in deciding this question in favor of an afterlife, it is no surprise that the vast majority of books on the topic affirm the reality of life after death without a backward glance. But the evidence of our senses and the ever-gaining strength of (...)
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  14. Is There a Soul or No Soul? The Buddha Refused to Answer. Why?Archie J. Bahm - 1968 - In P. T. Raju & Alburey Castell (eds.), East-West Studies on the Problem of the Self. The Hague: Martinus Nijhoff. pp. 133--141.
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  15. The Soul and its Mechanism.Alice A. Bailey - 1931 - The Monist 41 (3):477-477.
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  16. No Pairing Problem.Andrew M. Bailey, Joshua Rasmussen & Luke van Horn - 2011 - Philosophical Studies 154 (3):349-360.
    Many have thought that there is a problem with causal commerce between immaterial souls and material bodies. In Physicalism or Something Near Enough, Jaegwon Kim attempts to spell out that problem. Rather than merely posing a question or raising a mystery for defenders of substance dualism to answer or address, he offers a compelling argument for the conclusion that immaterial souls cannot causally interact with material bodies. We offer a reconstruction of that argument that hinges on two premises: Kim’s Dictum (...)
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  17. The Roots of Religion in the Human Soul.John Baillie - 1931 - Philosophical Review 40 (2):211-212.
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  18. Why the Mind has a Body: A Rejoinder.C. M. Bakewell - 1904 - Philosophical Review 13 (3):342-346.
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  19. Is Dualism Religiously and Morally Pernicious?Gordon Barnes - 2004 - American Catholic Philosophical Quarterly 78 (1):99-106.
    In a recent address to the American Catholic Philosophical Association, Alfred Freddoso has claimed that dualism is both religiously and morally pernicious. He contends that dualism runs afoul of the Catholic teaching that the soul is the form of the body, and that dualism leaves the body with nothing more than instrumental moral worth. On the contrary, I argue that dualism per se is neither religiously nor morally pernicious. Dualism is compatible with a rich teleology of embodiment that will underwrite (...)
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  20. Survival and Disembodied Existence.Patrick K. Bastable - 1972 - Philosophical Studies 21:282-283.
  21. Madness in the Method: Fatal Flaws in Recent Mediumship Experiments.Christian Battista, Nicolas Gauvrit & Etienne LeBel - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 615-630.
    This paper reviews one of the most methodologically rigorous studies of mediumship conducted to date. On the surface, the statistical procedures used by Julie Beischel and Gary E. Schwartz in the study seem to support the existence of anomalous information reception (AIR), but in fact have been misapplied. Other methodological flaws are fatal, including unaccounted for researcher degrees of freedom, which completely calls into question Beischel and Schwartz’s conclusion regarding AIR. We conclude by proposing an experimental design more appropriate for (...)
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  22. Questions on the Soul.Bernardo Carlos Bazan - 1985 - Review of Metaphysics 38 (4):910-912.
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  23. Afterlife Beliefs: Category Specificity and Sensitivity to Biological Priming.Judith Bek & Suzanne Lock - 2011 - Religion, Brain and Behavior 1 (1):5-17.
    Adults have been shown to attribute certain properties more frequently than others to the dead. This category-specific pattern has been interpreted in terms of simulation constraints, whereby it may be harder to imagine the absence of some states than others. Afterlife beliefs have also shown context-sensitivity, suggesting that environmental exposure to different types of information might influence adults? reasoning about post-death states. We sought to clarify category and context effects in adults afterlife reasoning. Participants read a story describing the death (...)
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  24. Out-of-Body Experiences Are Not Evidence for Survival.Susan Blackmore - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 519-527.
    This paper reviews the evidence that something leaves the body during out-of-body experiences (OBEs) and thus could potentially survive death. First, during OBEs people can purportedly see things at a distance without using the recognized senses. Second, some claim that the double or astral body can be detected. Finally, there is evidence from OBEs occurring near death. This paper evaluates each in turn.
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  25. The Implausibility of Astral Bodies and Astral Worlds.Susan Blackmore - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 393-403.
    Astral body views posit that an exotic double with a definite location in space—an astral or ethereal body—leaves the normal biological body during out-of-body experiences or after death. In this paper the severe difficulties confronting such a view are reviewed, difficulties concerning not only the nature of the double which travels, but the nature of the world in which it travels. Three exhaustive possibilities are considered: that a physical double travels in the physical world; that a nonphysical double travels in (...)
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  26. Was I Ever a Brain Stem? Eric T. Olson on Human Identity.Joshua Blander - 1999 - Philosophia Christi 1 (2):107-114.
  27. Farabi's Virtuous City and the Plotinian World Soul: A New Reading of Farabi's «Mabadi' Ara' Ahl Al-Madina Al-Fadila».Gina Marie Bonelli - unknown
    Happiness ) materializes as the ultimate goal of man in Abū NaṣrMuḥammad b. Muḥammad b. Tarkhān al-Fārābīs Mabādi' Arā' Ahl Al-Madīna Al-Fāḍila. Buthappiness, i.e., happiness in this life and happiness in the afterlife, is onlyattainable by the virtuous citizen. The prevailing academic vision of Fārābī'sVirtuous City essentially can be placed into two categories: either it is an idealas found in Plato’s Republic or it is an actual city that has been founded or willbe established at some time in the future. (...)
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  28. Berkeley on the Immortality of the Soul.Harry M. Bracken - 1960 - Modern Schoolman 37 (3):197-212.
  29. Emergent Monism and the Classical Doctrine of the Soul.Joseph A. Bracken - 2004 - Zygon 39 (1):161-174.
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  30. Can God Condemn One to an Afterlife in Hell?Raymond D. Bradley - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case Against Life After Death. Rowman & Littlefield. pp. 441-471.
    This paper argues that God is not logically able to condemn a person to Hell by considering what is entailed by accepting the best argument to the contrary, the so-called free will defense expounded by Christian apologists Alvin Plantinga and William Lane Craig. It argues that the free will defense is logically fallacious, involves a philosophical fiction, and is based on a fraudulent account of Scripture, concluding that the problem of postmortem evil puts would-be believers in a logical and moral (...)
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  31. Why Survival is Metaphysically Impossible.Raymond D. Bradley - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 297-328.
    Human bodies have a totally different mode of existence from those collections of mental properties (intelligence, will power, consciousness, etc.) that we call minds. They belong to the ontological category of physical substances or entities, whereas mental properties belong to the ontological category of properties or attributes, and as such can exist only so long as their physical bearers exist. Mental properties “emerge” (in a sense that makes emergence ubiquitous throughout the natural world) when the constituent parts of a biological (...)
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  32. Within the Soul.Neville Braybrooke - 1960 - Renascence 13 (1):26-32.
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  33. Mereological Nihilism and Personal Ontology.Andrew Brenner - forthcoming - Philosophical Quarterly.
    Mereological nihilists hold that composition never occurs, so that nothing is ever a proper part of anything else. Substance dualists generally hold that we are each identical with an immaterial soul. In this paper, I argue that every popular objection to substance dualism has a parallel objection to composition. This thesis has some interesting implications. First, many of those who reject composition, but accept substance dualism, or who reject substance dualism and accept composition, have some explaining to do. Secondly, one (...)
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  34. Body, Soul, and Human Life: The Nature of Humanity in the Bible. (Studies in Theological Interpretation). By Joel B. Green. [REVIEW]Richard S. Briggs - 2010 - Heythrop Journal 51 (3):485-485.
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  35. A Treatise of the Fear of God; The Greatness of the Soul; A Holy Life.John Bunyan & Richard L. Greaves - 1982 - Religious Studies 18 (4):549-551.
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  36. The Concepts of God and Soul in a Scientific View of Human Purpose.Ralph Wendell Burhoe - 1973 - Zygon 8 (3-4):412-442.
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  37. Monopsychism, Mysticism, Metaconsciousness. [REVIEW]D. C. - 1964 - Review of Metaphysics 17 (4):630-631.
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  38. A Solution to the Problem of Personal Identity in the Metaphysics of Thomas Aquinas.Bernardo J. Cantens - 2001 - Proceedings of the American Catholic Philosophical Association 75:121-134.
    This paper presents a solution to the problem of personal identity over time in Thomas’s metaphysics. I argue that Professor Gracia’s solution to the problem of personal identity, existence, and Professor Stump’s solution, form or the human soul, are not only compatible but also necessarily interdependent on one another. This argument rests on (1) the special nature of the human soul, and (2) the metaphysical claim that for Thomas the human soul and existence are inseparable. First, I refine the problem (...)
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  39. The Soul of Man.Paul Carus - 1901 - Philosophical Review 10 (2):211-212.
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  40. The Soul Comes Back.A. W. Centner - 1929 - New Scholasticism 3 (4):476-478.
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  41. Near-Death Experiences and the Problem of Evidence for Survival After Death.Chris Cherry - 1986 - Religious Studies 22 (3-4):397.
    Many people believe it absurd to seek evidence for - or against - personal survival of death. Some do so because they think, for a variety of reasons, that the idea of personal post-mortem survival makes no sense. Whether or not they are right they are at any rate consistent: nothing can be evidence for or against a nonsense. However, there are others who also believe that looking for evidence is absurd and yet do not similarly dismiss the idea as (...)
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  42. Joel B. Green and Stuart L. Palmer: In Search of the Soul.Kelly James Clark - 2007 - Faith and Philosophy 24 (3):346-350.
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  43. A Parliament of Souls.Stephen R. L. Clark - 1990 - Oxford University Press.
    This second volume in the Limits and Renewals trilogy is an attempt to restate a traditional philosophy of mind, drawing on philosophical and poetical resources that are often neglected in modern and postmodern thought, and emphasizing the moral and political implications of differing philosophies of mind and value. Clark argues that without the traditional concept of the soul, we have little reason to believe that rational thought and individual autonomy are either possible or desirable. The particular topics covered include the (...)
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  44. Unifying the Soul.Robert S. Colter - 2004 - Southwest Philosophy Review 20 (2):179-181.
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  45. Imperiled Souls.Kathy Comfort - 2004 - Renascence 57 (1):29-46.
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  46. Exaggerated Rumors of Dualism’s Demise: A Review Essay on Body, Soul, and Human Life.John Cooper - 2009 - Philosophia Christi 11 (2):453-464.
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  47. Soul, Body, and Survival: Essays on the Metaphysics of Human Persons.Kevin Corcoran (ed.) - 2001 - Cornell University Press.
    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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  48. Persons and Bodies.Kevin J. Corcoran - 1998 - Faith and Philosophy 15 (3):324-340.
    Defenders of a priori arguments for dualism assume that the Cartesian thesis that possibly, I exist but no bodies exist and the physicalist thesis that I am identical with my body, are logically inconsistent. Trenton Merricks offers an argument for the compatibility of those theses. In this paper I examine several objections to Merricks’ argument. I show that none is ultimately persuasive. Nevertheless I claim that Merricks’ argument should not be accepted. I next propose a view of persons that is (...)
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  49. The Indispensable Soul.W. Crawshaw - 1933 - Philosophical Review 42:91.
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  50. Berkeley's Active Self.Jonathan Dancy - 2005 - European Journal of Analytic Philosophy 1 (1):5-20.
    The Author considers the strengths and weaknesses of Berkeley’s account of what he calls indifferently the soul, mind, spirit or self. Such an account deserves far more credit than he has standardly been awarded for a significantly modern position, most of which has mistakenly been credited to Schopenhauer. The Aauthor relates Berkeley’s views to those recently expressed by Bill Brewer and attempts to isolate the crucial difference between Berkeley and Schopenhauer.
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