Journal articles on the topic 'Human souls'
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1
Kussi, Peter, Josef Škvorecký, and Paul Wilson. "The Engineer of Human Souls." World Literature Today 59, no. 2 (1985): 287. http://dx.doi.org/10.2307/40141590.
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Gajawada, Satish, and Hassan Mustafa. "Artificial Soul Optimization - An Invention." Transactions on Machine Learning and Artificial Intelligence 7, no. 5 (November 8, 2019): 36–44. http://dx.doi.org/10.14738/tmlai.75.7322.
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The Soul is eternal and exists even after death of a person or animal. The main idea that is captured in this work is that soul continues to exist and takes a different a body after the death. The primary goal of this work is to invent a new field titled "Artificial Soul Optimization (ASO)". The term "Artificial Soul Optimization" is coined in this paper. All the Optimization algorithms which are proposed based on Artificial Souls will come under "Artificial Soul Optimization" Field (ASO Field). In the Particle Swarm Optimization and Artificial Human Optimization, the basic entities in search space are Artificial Birds and Artificial Humans respectively. Similarly, in Artificial Soul Optimization, the basic entities in search space are Artificial Souls. In this work, the ASO Field concepts are added to Particle Swarm Optimization (PSO) algorithm to create a new hybrid algorithm titled "Soul Particle Swarm Optimization (SoPSO). The proposed SoPSO algorithm is applied on various benchmark functions. Results obtained are compared with PSO algorithm. The World's first Hybrid PSO algorithm based on Artificial Souls is created in this work.
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Techio, Jônadas. "Seeing Souls." Conversations: The Journal of Cavellian Studies, no. 1 (December 2, 2013): 63–84. http://dx.doi.org/10.18192/cjcs.v0i1.953.
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The so-called “Part I” of Philosophical Investigations contains many claims concerning the grammar of psychological predicates, and particularly about the conditions for ascribing them to others. The following are some of the most well-known (and also most representative) among such claims: (i) “only of a living human being and what resembles (behaves like) a living human being can one say: it has sensations; it sees; is blind; hears; is deaf; is conscious or unconscious”; (ii) “An ‘inner process’ stands in need of outward criteria.” The content of these and other kindred remarks has led a great number of readers to ascribe some kind of “externalistic” account to the author of the Investigations.
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Skrzypek, Jeremy W. "Not Just a Terminological Difference: Cartesian Substance Dualism vs Thomistic Hylomorphism." Roczniki Filozoficzne 69, no. 1 (March 18, 2021): 103–17. http://dx.doi.org/10.18290/rf21691-10.
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In Are We Bodies or Souls? Richard Swinburne presents an updated formulation and defense of his dualist theory of the human person. On this theory, human persons are compound substances, composed of both bodies and souls. The soul is the only essential component of the human person, however, and so each of us could, in principle, continue to exist without our bodies, composed of nothing more than our souls. As Swinburne himself points out, his theory of the human person shares many similarities with the hylomorphic theory of the human person espoused by Thomas Aquinas. Swinburne suggests at one point that the differences between the two theories are “almost entirely terminological,” pertaining chiefly to how each understands the term ‘substance’. In this essay, I aim to show that the differences between Swinburne’s Cartesian substance dualism and Thomistic hylomorphism are much more significant than that. I argue, moreover, that the distinctive claims of Thomistic hylomorphism allow it to successfully avoid some key concerns for Swinburne’s view.
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Gellert, Michael. "Two Souls Within the Human Breast." Psychological Perspectives 45, no. 1 (January 2003): 132–52. http://dx.doi.org/10.1080/00332920308403047.
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Zhuchkova, A. V. "The engineeress of human souls. Anna Kozlova." Voprosy literatury, no. 4 (August 28, 2020): 64–77. http://dx.doi.org/10.31425/0042-8795-2020-4-64-77.
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The work attempts a literary ‘portrait’ of the contemporary writer and scenarist A. Kozlova. The author charts the evolution of Kozlova’s work, from the early ‘ultra-shock’ stories and the novel Whazzup, Winner [Preved pobeditelyu] (2006), a transparent satire of the fat years of the 2000s, to Ryurik (2019), a novel structured as a multilevel psychological quest. In addition, the critic describes the writer’s language as sharp, full of irony and in sync with contemporary culture and the modern Russian language. The critic notes that Kozlova’s works are highly context-dependent: one book picks up where the previous one left off, and together they form a confession and a journal of personal growth and development. According to Zhuchkova, the writer’s biggest achievement is that Kozlova managed to rise above the constrictions of the 1990s’ ‘ultra-shock literature’ and harness the format of autopsychological prose, which in Russian literature originates in E. Limonov’s works, to portray a transcendent image of a positive character and a history of personal development, both of the heroine and the author herself.
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Koszteyn, Jolanta. "Problem of the origin of human souls." Forum Philosophicum 9 (2004): 105–6. http://dx.doi.org/10.5840/forphil2004910.
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Healy, David. "The engineers of human souls & academia." Epidemiologia e Psichiatria Sociale 16, no. 3 (September 2007): 205–11. http://dx.doi.org/10.1017/s1121189x0000230x.
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SummaryAims – There has been recent concern about interactions between academia and the pharmaceutical industry. This article seeks to explore the basis for the current sense of crisis. Methods – The approach taken is a historical one, outlining the origins of the crisis. Results – The analysis outlines the roles that brands, patents, and the control of the scientific literature play in the current marketing of psychotropic drugs, and describes the processes of guideline capture and brand fascism. Conclusions – The analysis makes it difficult to see current interactions between industry and academia as anything but bad for academia. One option that might restore some balance would be to restrict scientific meetings and journals to communications that made all relevant scientific data available, excluding exercises that restrict access to data.Declaration of Interest: In recent years I have had consultancies with, or been a chairman or speaker at symposia for, or received support to attend meetings from Astra-Zeneca, and Lundbeck. I have been expert witness for the plaintiff in the past decade in 15 legal actions involving antidepressants and on patent case, and have been consulted on a much greater number of attempted suicide, suicide, and suicide-homicide cases linked to treatment, in which I have offered the view that the treatment was not involved or have declined to give a view.
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Jenkins, Fiona. "Souls at the Limits of the Human." Angelaki 16, no. 4 (December 2011): 159–72. http://dx.doi.org/10.1080/0969725x.2011.641353.
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Madley, Benjamin. "“Unholy Traffic in Human Blood and Souls”." Pacific Historical Review 83, no. 4 (2014): 626–67. http://dx.doi.org/10.1525/phr.2014.83.4.626.
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From 1846 onward, at least 20,000 California Indians worked in varied forms of bondage under U.S. rule. This essay provides the first article-length survey of the statewide rise and fall of California’s systems of Indian servitude under U.S. rule, including their Russo-Hispanic antecedents, establishment under martial law, expansion under civilian rule, and dismantling by state and federal authorities. Further, this article proposes the first taxonomy of these systems and, in conclusion, discusses how California Indian servitude illuminates the histories of California, the western United States, the nation as a whole, and the western hemisphere while suggesting new analytical methods and research directions.
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Losin, Peter. "Education and Plato's Parable of the Cave." Journal of Education 178, no. 3 (October 1996): 49–65. http://dx.doi.org/10.1177/002205749617800305.
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Plato's image of the cave in Republic Book VII is offered as “an analogy for the human condition—for our education or lack of it.” He tells us explicitly how to unpack some of its details: the cave is the region accessible to sight or perception; the world outside and above the cave is the intelligible region accessible not to perception but to reasoning; the upward journey out of the cave into daylight is the soul's ascent to the intelligible realm. The educator's task is a matter of turning souls around rather than introducing “knowledge into a soul which doesn't have it.” Such reorienting of souls has affective or desiderative dimensions as well as cognitive ones. Early education in mousikê and gymnastikê rechannels desire, wakes up the spirited part of the child's nature and enables it to work together with reason, imbuing the soul with that order and grace necessary for later cognitive development. Book VII outlines a curriculum to free the soul of the things that turn its sight downward and to reorient it towards the truth. Its outlines are Pythagorean, but it is Plato who most compellingly established the curriculum that still forms the basis for much liberal arts education.
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Losin, Peter. "Education and Plato's Parable of the Cave." Journal of Education 179, no. 3 (October 1997): 49–65. http://dx.doi.org/10.1177/002205749717900305.
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Plato's image of the cave in Republic Book VII is offered as “an analogy for the human condition—for our education or lack of it.” He tells us explicitly how to unpack some of its details: the cave is the region accessible to sight or perception; the world outside and above the cave is the intelligible region accessible not to perception but to reasoning; the upward journey out of the cave into daylight is the soul's ascent to the intelligible realm. The educator's task is a matter of turning souls around rather than introducing “knowledge into a soul which doesn't have it.” Such reorienting of souls has affective or desiderative dimensions as well as cognitive ones. Early education in mousikê and gymnastikê rechannels desire, wakes up the spirited part of the child's nature and enables it to work together with reason, imbuing the soul with that order and grace necessary for later cognitive development. Book VII outlines a curriculum to free the soul of the things that turn its sight downward and to reorient it towards the truth. Its outlines are Pythagorean, but it is Plato who most compellingly established the curriculum that still forms the basis for much liberal arts education.
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Timpe, Kevin. "‘Upright, Whole, and Free’: Eschatological Union with God." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 2, no. 2 (December 22, 2018): 60–76. http://dx.doi.org/10.14428/thl.v2i2.2123.
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In the closing canto of the Purgatorio in his Divine Comedy, Dante Alighieri describes the souls preparing to enter heaven as “new, remade, reborn, … perfect, pure, and ready for the Stars [i.e., heaven].” But what exactly would it mean for a human soul to be morally perfect and in perfect union with the divine will? Furthermore, if the soul fit for heaven is perfectly united with God, what sense does it make to think that individual retains their free will? In this talk, I assume a number of Christian claims about the Beatific Vision and argue that not only do the souls fit for heaven retain their freedom, but that they are in sense ‘more free’ despite their inability to do certain actions.
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Bedford, Elliott Louis, and Jason T. Eberl. "Actual Human Persons Are Sexed, Unified Beings." Ethics & Medics 42, no. 10 (2017): 1–3. http://dx.doi.org/10.5840/em2017421016.
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Recently, Edward Furton commented on an article that we published in Health Care Ethics USA concerning the philosophical and theological anthropology informing the discussion of appropriate care for individuals with gender dysphoria and intersex conditions. We appreciate the opportunity to clarify the points we made in that article, particularly the metaphysical mechanics underlying our contention that, as part of a unified human person, the human rational soul is sexed. We hope this more in-depth metaphysical explanation shows that Furton’s concern, while valid insofar as our position may have needed clarifying, is nevertheless ill-founded with respect to our contention that actually existent human rational souls are sexed.
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GRUNEBAUM, ENRY. "The Periodic Table; The Engineer of Human Souls." American Journal of Psychiatry 142, no. 12 (December 1985): 1502—a—1503. http://dx.doi.org/10.1176/ajp.142.12.1502-a.
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Walker, Stephen P. "Child accounting and ‘the handling of human souls’." Accounting, Organizations and Society 35, no. 6 (August 2010): 628–57. http://dx.doi.org/10.1016/j.aos.2010.07.001.
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Wray-Bliss, Edward. "Redeeming organisational soul." Organization 26, no. 1 (April 17, 2018): 55–74. http://dx.doi.org/10.1177/1350508418768042.
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‘Organisational soul’ has been used in popular management texts to celebrate corporations that are governed through the values and beliefs of their leaders. Apart from Bell, Taylor and Driscoll in this journal, organisational soul has received little critical scrutiny or conceptual exploration. This article examines the concept through significant texts and traditions in the West’s long religio-philosophical engagement with soul – including poststructuralist and Nietzschean thought, Classical Greek philosophy, Aurelius Augustine’s first hermeneutics of the subject and key constitutive moral practices of Late Antiquity and Early Christianity. Through such sources, I argue that we can understand neoliberal corporations to have souls, that this soul can be regarded as imperialist, that it is constituted through ethical-moral discourse and that it is subject to being disciplined – as we have come to understand human souls to be – through processes of governmentality. As such, this article posits that it may yet be possible to redeem organisational soul.
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Anwar, Anwar. "PARADIGMA SOSIALISASI DAN KONTRIBUSINYA TERHADAP PENGEMBANGAN JIWA BERAGAMA ANAK." Al-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan 11, no. 1 (June 30, 2018): 65–79. http://dx.doi.org/10.35905/almaiyah.v11i1.544.
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This article examines the social capacities that become the potential of every human being in relation to the development of his religious soul. Humans are known as religious beings, meaning that in a human way humans make statements, agreements to believe in God, and this is a religious potential that needs to be maintained by a healthy and religious environment. When socializing, every human being is in an environment whose behavior patterns have been formed, and face a norm system that is used as a basis for interaction. Therefore, religious souls need an environment that can direct it to the right direction for growth, that is, the awareness of religion according to what has been pledged while still in the mother's womb.
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Anwar, Anwar. "PARADIGMA SOSIALISASI DAN KONTRIBUSINYA TERHADAP PENGEMBANGAN JIWA BERAGAMA ANAK." Al-MAIYYAH : Media Transformasi Gender dalam Paradigma Sosial Keagamaan 11, no. 1 (June 30, 2018): 65–79. http://dx.doi.org/10.35905/almaiyyah.v11i1.544.
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This article examines the social capacities that become the potential of every human being in relation to the development of his religious soul. Humans are known as religious beings, meaning that in a human way humans make statements, agreements to believe in God, and this is a religious potential that needs to be maintained by a healthy and religious environment. When socializing, every human being is in an environment whose behavior patterns have been formed, and face a norm system that is used as a basis for interaction. Therefore, religious souls need an environment that can direct it to the right direction for growth, that is, the awareness of religion according to what has been pledged while still in the mother's womb.
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Anwar, Anwar. "PARADIGMA SOSIALISASI DAN KONTRIBUSINYA TERHADAP PENGEMBANGAN JIWA BERAGAMA ANAK." KOMUNIDA : MEDIA KOMUNIKASI DAN DAKWAH 8, no. 2 (December 21, 2018): 155–67. http://dx.doi.org/10.35905/komunida.v8i2.631.
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This article examines the social capacities that become the potential of every human being in relation to the development of his religious soul. Humans are known as religious beings, meaning that in a human way humans make statements, agreements to believe in God, and this is a religious potential that needs to be maintained by a healthy and religious environment.
When socializing, every human being is in an environment whose behavior patterns have been formed, and face a norm system that is used as a basis for interaction. Therefore, religious souls need an environment that can direct it to the right direction for growth, that is, the awareness of religion according to what has been pledged while still in the mother's womb.
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Coghlan, Peter. "Persons, Souls and Embryos." Pacifica: Australasian Theological Studies 6, no. 2 (June 1993): 165–77. http://dx.doi.org/10.1177/1030570x9300600204.
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The first part of this paper offers comments on the current debate within the Catholic church over the point in the development of the human embryo when ensoulment takes place. Interest is not so much in trying to determine the point of ensoulment as in clarifying the concept of ensoulment (animation, hominization) as inherited from Aristotle and Aquinas. This clarification leads to the second part of the paper, a discussion of some problems with the traditional Catholic notion of the soul as a spiritual principle “created immediately…by God”.
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Swinburne, Richard. "Response to Essays on Are We Bodies or Souls?" Roczniki Filozoficzne 69, no. 1 (March 18, 2021): 119–38. http://dx.doi.org/10.18290/rf21691-11.
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This paper consists of my responses to the comments by nine commentators on my book Are we Bodies or Souls? It makes twelve separate points, each one relevant to the comments of one or more of the commentators, as follows: (1) I defend my understanding of “knowing the essence” of an object as knowing a set of logically necessary and sufficient conditions for an object to be that object; (2) I claim that there cannot be thoughts without a thinker; (3) I argue that my distinction of “mental” from “physical” events in terms of whether anyone has privileged access to whether or not they occur, is a clear one; (4) and (5) I defend my account of metaphysical modality and its role in defending my account of personal identity; (6) I defend my view that Descartes’s argument in favor of the view that humans are essentially souls fails, but that my amended version of that argument succeeds; (7) I claim that my theory acknowledges the closeness of the connection in an earthly life between a human soul and its body; (8) I argue that my Cartesian theory of the soul-body relation is preferable to Aquinas’s theory of that; (9) I argue that a material thing cannot have mental properties; (10) I argue that any set of logically necessary conditions for an object to be the object it is, which together form a logically sufficient condition for this, mutually entails any other such set; (11) I deny that a dualist needs to provide an explanation of how the soul has the capacities that it has; and finally (12) I defend my view that souls have thisness, and claim that that is not a difficulty for the view that God determines which persons will exist.
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Millán, Saúl. "The Domestication of Souls." Social Analysis 63, no. 1 (March 1, 2019): 64–82. http://dx.doi.org/10.3167/sa.2019.630105.
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Following the distinction between horizontal and vertical shamanism originally proposed by Stephen Hugh-Jones, this article examines the concept of nagualism in different Mesoamerican indigenous societies and the role that animal domestication has played in these conceptions. Through a comparative study of indigenous societies like the Nahua, Huave, and Tzotzil Maya, different relationships between the human and animal worlds are analyzed in order to show the changes in ontological frameworks that took place during the colonial period, through the introduction of extensive livestock farming. As a protective institution, post-colonial nagualism developed in indigenous societies that have domesticated animals because farmers see their relationship with their flocks similarly to the connection between themselves and their protecting spirits.
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Zhadan, S., and O. Malenko. "ABOUT THE AUTHOR SERHIY ZHADAN." Astraea 1, no. 2 (2020): 142–47. http://dx.doi.org/10.34142/astraea.2020.1.2.10.
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Serhiy Zhadan (born 1974) is an extraordinary writer. Sometimes it seems that he can see through the walls of human souls. He penetrates the souls and extracts such information about people that remains a mystery even for themselves
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Pearson, Keith Ansell. "For Mortal Souls: Philosophy and Therapeia in Nietzsche's Dawn." Royal Institute of Philosophy Supplement 66 (April 9, 2010): 137–63. http://dx.doi.org/10.1017/s1358246109990294.
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This chapter seeks to make a contribution to the growing interest in Nietzsche's relation to traditions of therapy in philosophy that has emerged in recent years. It is in the texts of his middle period (1878–82) that Nietzsche's writing comes closest to being an exercise in philosophical therapeutics, and in this chapter I focus on Dawn from 1881 as a way of exploring this. Dawn is a text that has been admired in recent years for its ethical naturalism and for its anticipation of phenomenology. My interest in the text in this chapter is in the way it revitalises for a modern age ancient philosophical concerns, notably a teaching for mortal souls who wish to be liberated from the fear and anguish of existence, as well as from God, the ‘metaphysical need’, and romantic music, and are able to affirm their mortal conditions of existence. As a general point of inspiration I have adopted Pierre Hadot's insight into the therapeutic ambitions of ancient philosophy which was, he claims, ‘intended to cure mankind's anguish’ (for example, anguish over our mortality). This is evident in the teaching of Epicurus which sought to demonstrate the mortality of the soul and whose aim was, ‘to free humans from “the fears of the mind”.’ Similarly, Nietzsche's teaching in Dawn is for mortal souls. In the face of the loss of the dream of the soul's immortality, philosophy for Nietzsche, I shall show, has new consolations to offer in the form of new sublimities. Indeed, for Nietzsche it is by reflecting, with the aid of psychological observation, on what is ‘human, all too human’, that ‘we can lighten the burden of life’ (HH 35). Nietzsche's thinking in Dawn contains a number of proposals and recommendations of tremendous value to philosophical therapeia, including (a) a call for a new honesty about the human ego and human relations, including relations of self and other and love, so as to free us from certain delusions; (b) the search for an authentic mode of existence which appreciates the value of solitude and independence; (c) the importance of having a rich and mature taste in order to eschew the fanatical. After an introduction to Nietzsche's text the chapter is divided into two main parts. In the first main part I explore various aspects of his conception of philosophical therapy, including purification of the higher feelings and liberation from the destructive effects of ‘morality’ and Christianity. In the second main part I explore his conception of ‘the passion of knowledge’, which is the passion that guides modern free spirits as they seek to overcome the need of religion and constraints of ‘morality’, and to access the new sublimities of philosophy.
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Bauks, Michaela. "“Soul-Concepts” in Ancient Near Eastern Mythical Texts and Their Implications for the Primeval History." Vetus Testamentum 66, no. 2 (March 21, 2016): 181–93. http://dx.doi.org/10.1163/15685330-12301251.
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In an occidental perspective, influenced by classical Greek and Hellenist philosophy, the soul is the immaterial part of the human, which becomes, in its incorporeality, the immortal “remainder” of a person after his death. The comparaison of soul concepts (cf. Hasenfratz) in Ancient Near Eastern, Egyptian, Greek archaic texts with the data of the Primeval History exhibits indeed a similar “concept of man” (anthropology), but a lesser elaborate concept of “souls” in the Biblical context.
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Teske, Roland J. "William of Auvergne on the Individuation of Human Souls." Traditio 49 (1994): 77–93. http://dx.doi.org/10.1017/s0362152900013003.
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William of Auvergne, bishop of Paris from 1228 to his death in 1249, was one of the first theologians of the thirteenth century to take into serious account the philosophical works that poured into the Latin West during the last half of the twelfth and the early decades of the thirteenth century. William showed a great deal of openness toward the works of those to whom he referred as “Aristotle and his followers,” and obviously drew upon them, even going so far as to adopt the Avicennian arguments for the existence of God as the being that is necessary through itself, and to claim that the Avicennian expression, “necesse esse per se,” is the proper name of the first principle. On the other hand, he also firmly rejected many Aristotelian doctrines when he found them to be in opposition to the faith.
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De Haan, Daniel D., and Brandon Dahm. "Thomas Aquinas on Separated Souls as Incomplete Human Persons." Thomist: A Speculative Quarterly Review 83, no. 4 (2019): 589–637. http://dx.doi.org/10.1353/tho.2019.0036.
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Krausmuller, Dirk. "Christian Platonism and the Debate about Afterlife." Scrinium 11, no. 1 (November 16, 2015): 242–60. http://dx.doi.org/10.1163/18177565-00111p21.
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In the sixth and seventh centuries the belief in an active afterlife and its corollaries, the cult of the saints and the care of the dead, came under attack by a group of people who claimed that the souls could not function without their bodies. Some defenders of the traditional point of view sought to rebut this argument through recourse to the Platonic concept of the self-moved soul, which is not in need of the body. However, the fit between Platonism and traditional notions of the afterlife was not as complete as might first be thought. This article focuses on two Christian thinkers, John of Scythopolis and Maximus the Confessor, who were deeply influenced by Platonic ideas. In his Scholia on the writings of Pseudo-Dionysius John states clearly that after death the souls of ordinary human beings are inactive whereas the souls of the spiritual elite have entered the realm of eternal realities, which is entirely separate from this world. The case of Maximus is more complex. One of his letters is a spirited defence of the posthumous activity of the soul. However, in his spiritual writings he outlines a conceptual framework that shows a marked resemblance to the position of John of Scythopolis.
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Bronstein, David, and Whitney Schwab. "Is Plato an Innatist in the Meno?" Phronesis 64, no. 4 (October 25, 2019): 392–430. http://dx.doi.org/10.1163/15685284-12341969.
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AbstractPlato in the Meno is standardly interpreted as committed to condition innatism: human beings are born with latent innate states of knowledge. Against this view, Gail Fine has argued for prenatalism: human souls possess knowledge in a disembodied state but lose it upon being embodied. We argue against both views and in favor of content innatism: human beings are born with innate cognitive contents that can be, but do not exist innately in the soul as, the contents of states of knowledge. Content innatism has strong textual support and constitutes a philosophically interesting theory.
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Jacobson, Anne Jaap. "New Souls for Old." Perspectives on Politics 11, no. 2 (May 21, 2013): 516–19. http://dx.doi.org/10.1017/s1537592713000960.
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John Hibbing's paper prompts me to outline three points: (1) Cognitive psychology and neuroscience are developing a new picture of human beings' cognitive functioning, broadly understood. One startling implication is that we often understand ourselves much less well than we are inclined to think. (2) It is seriously mistaken to think that reading the output of an fMRI experiment is as easy and clear as interpreting a realistic picture. Among other things, various interpretations of an output may be equally acceptable. (3) Neuroscience can, and has been, used to support widespread prejudices, such as the intellectual inferiority of the female mind. Major researchers have given in to the temptation to see their older views in the new sciences of the mind. The second and third points may well lead us to think that incorporating the insights from the new fields involves us in genuinely interdisciplinary research. At the very least, we cannot count on skimming through an admired text to find out what is right. But serious research that spans different disciplines can be immensely rewarding.
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Judycki, Stanisław. "Descartes, Kant, and Swinburne on Human Soul." Roczniki Filozoficzne 69, no. 1 (March 18, 2021): 45–56. http://dx.doi.org/10.18290/rf21691-5.
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This paper addresses two issues in Richard Swinburne’s book Are We Bodies or Souls? I interpret Swinburne’s modal argument as an example of a priori synthetic knowledge. Swinburne’s thesis that every person possesses “thisness” is compared with Kant’s distinction between the empirical character and the intelligible character.
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Bering, Jesse M. "The folk psychology of souls." Behavioral and Brain Sciences 29, no. 5 (October 2006): 453–62. http://dx.doi.org/10.1017/s0140525x06009101.
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The present article examines how people's belief in an afterlife, as well as closely related supernatural beliefs, may open an empirical backdoor to our understanding of the evolution of human social cognition. Recent findings and logic from the cognitive sciences contribute to a novel theory of existential psychology, one that is grounded in the tenets of Darwinian natural selection. Many of the predominant questions of existential psychology strike at the heart of cognitive science. They involve: causal attribution (why is mortal behavior represented as being causally related to one's afterlife? how are dead agents envisaged as communicating messages to the living?), moral judgment (why are certain social behaviors, i.e., transgressions, believed to have ultimate repercussions after death or to reap the punishment of disgruntled ancestors?), theory of mind (how can we know what it is “like” to be dead? what social-cognitive strategies do people use to reason about the minds of the dead?), concept acquisition (how does a common-sense dualism interact with a formalized socio-religious indoctrination in childhood? how are supernatural properties of the dead conceptualized by young minds?), and teleological reasoning (why do people so often see their lives as being designed for a purpose that must be accomplished before they perish? how do various life events affect people's interpretation of this purpose?), among others. The central thesis of the present article is that an organized cognitive “system” dedicated to forming illusory representations of (1) psychological immortality, (2) the intelligent design of the self, and (3) the symbolic meaning of natural events evolved in response to the unique selective pressures of the human social environment.
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Malamud, Randy. "Poetic Animals and Animal Souls." Society & Animals 6, no. 3 (1998): 263–77. http://dx.doi.org/10.1163/156853098x00195.
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AbstractMesoamericans' rich spiritual beliefs about the importance of animals and about the correlation between the well-being of animals and that of human beings contrast with a diminutive respect accorded to animals in industrialized cultures. Some vestige of a parallel sensibility, however - granting animals an aura of dignity relatively independent of anthropocentric constructions - may be detected in the animal poetry of selected Western writers including Marianne Moore, Gary Snyder, and José Emilio Pacheco. Such animal poetry, although possessing no explicit links to Mesoamerican spirituality, may represent an ethos extant (albeit rare) in industrial-world culture that quietly celebrates - as Mesoamerican culture does more unabashedly - the sanctity and parity of nonhuman animals.
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Baires, Sarah E. "A Microhistory of Human and Gastropod Bodies and Souls During Cahokia's Emergence." Cambridge Archaeological Journal 27, no. 2 (November 21, 2016): 245–60. http://dx.doi.org/10.1017/s095977431600055x.
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This article examines the role of mortuary practice in the emergence (c. ad 1050–1100) of Cahokia, the largest pre-Columbian Native American city north of Mexico. The parallel partitioning of human and gastropod bodies in ridge-top mortuary mounds is examined and I argue that the presence of gastropods buried alongside human bodies served to connect the living world of humans with the watery underworld of the dead. From a microhistorical perspective, this paper focuses on the processing and deposition of bodies and their subsequent interment in ridge-top burials to parse the potential relationships between such mortuary practice and Cahokia's emergence as a complex polity. The paper presents data on the association of shell materials with human bodies from six previously excavated ridge-tops for comparison with new data on shell materials and human burials from Wilson Mound, a small ridge-top located on the western edge of Cahokia. Together, these data suggest the emergence of Cahokia was embedded in newly articulated relationships with persons enacted through the process of disarticulating the dead for burial mediated with mollusc shell.
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Miles, Murray. "Leibniz on Apperception and Animal Souls." Dialogue 33, no. 4 (1994): 701–24. http://dx.doi.org/10.1017/s0012217300010787.
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InLeibniz: Perception, Apperception, and Thought, Robert McRae alleges a flat “contradiction” (McRae 1976, p. 30) at the heart of Leibniz's doctrine of three grades of monads: bare entelechies characterized by perception; animal souls capable both of perception and of sensation; and rational souls, minds or spirits endowed not only with capacities for perception and sensation but also with consciousness of self or what Leibniz calls (introducing a new term of art into the vocabulary of philosophy) “apperception.” Apperception is a necessary condition of those distinctively human mental processes associated with understanding and with reason. Insofar as it is also a sufficient condition of rationality, it is not ascribable to animals. But apperception is a necessary condition of sensation or feeling as well; and animals are capable of sensation, according to Leibniz, who decisively rejected the Cartesian doctrine that beasts are nothing but material automata. “On the one hand,” writes McRae, “what distinguishes animals from lower forms of life is sensation or feeling, but on the other hand apperception is a necessary condition of sensation, and apperception distinguishes human beings from animals” (McRae 1976, p. 30). “We are thus left with an unresolved inconsistency in Leibniz's account of sensation, so far as sensation is attributable both to men and animals” (ibid., p. 34).
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Polloni, Nicola. "Gundissalinus on the Angelic Creation of the Human Soul." Oriens 47, no. 3-4 (November 1, 2019): 313–47. http://dx.doi.org/10.1163/18778372-04800200.
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Abstract With his original reflection—deeply influenced by many important Arabic thinkers—Gundissalinus wanted to renovate the Latin debate concerning crucial aspects of the philosophical tradition. Among the innovative doctrines he elaborated, one appears to be particularly problematic, for it touches a very delicate point of Christian theology: the divine creation of the human soul, and thus, the most intimate bond connecting the human being and his Creator. Notwithstanding the relevance of this point, Gundissalinus ascribed the creation of the human soul to the angels rather than God. He also stated that the angels create the souls from prime matter, and through a kind of causality which cannot be operated by God. What are the sources of this unusual and perilous doctrine? And what are the reasons which led Gundissalinus to hold such a problematic position? This article thoroughly examines the theoretical development and sources of Gundissalinus’s position, focusing on the correlations between this doctrine, the overall cosmological descriptions expounded by Gundissalinus in his original works, and the main sources upon which this unlikely doctrine is grounded: Avicenna and Ibn Gabirol.
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Hernández Artigas, Aniol. "El concepto platónico del alma en la obra galénica "Las facultades del alma siguen los temperamentos del cuerpo" / Soul's Platonic concept in Galenic work Soul faculties follow body temperaments." Revista Internacional de Humanidades Médicas 8, no. 1 (February 6, 2020): 1–9. http://dx.doi.org/10.37467/gka-revmedica.v8.2208.
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ABSTRACT
In this paper we select the Platonic quotations about soul which Galen shows in his work Soul faculties follow body temperaments. Thereby, we analyze the soul galenic conception, which is the result of influence by divers medical-philosophical doctrines. Thus, considering human being has got three souls (rational, irascible and concupiscible) that are located in different parts and exercise various functions, Galen will diagnose and treat the soul diseases (passions and errors). So food, education and ambience influence human health, which will be harmonized psychophysically with diet, a complete treatment that will be a fundamental advance for the history of medicine.
RESUMEN
En este trabajo seleccionamos las citas platónicas sobre el alma que Galeno presenta en su obra Las facultades del alma siguen los temperamentos del cuerpo. Con ello, analizamos la concepción galénica del alma, la cual es fruto de la influencia de diversas doctrinas médicofilosóficas. Así, considerando que el ser humano posee tres almas (racional, irascible y concupiscible) que se localizan en partes diferentes y ejercen funciones diversas, Galeno diagnosticará y tratará las enfermedades del alma (pasiones y errores). Entonces la alimentación, la educación y el ambiente influyen en la salud humana, que se armonizará psicofísicamente con la dieta, un tratamiento completo que supondrá un avance fundamental para la historia de la medicina.
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Ilyas, Rahmat. "Zikir dan Ketenangan Jiwa." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 8, no. 1 (July 1, 2017): 90–106. http://dx.doi.org/10.32923/maw.v8i1.699.
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The human soul is the key to the success of a person in achieving his goal. Without a healthy and calm soul it would be difficult for a man to obtain and achieve his purpose in life. This dhikr is aimed at reversing the whole human character and diverting one's main attention from the beloved world to an ever-unrecognized afterlife. By often dhikr either with oral or with the heart will be obtained inner experience which is not every person experience it. With the dhikr of the hijab that is in the heart of the man who always stuck in the material will open and make a man who always and clever thankful for all the blessings, graces and gifts obtained by him, and clean the hearts of human and human souls from the turmoil of defilement and animal behavior.
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Uršič, Marko. "The Gaze of the Soul and of the Angel in the Renaissance Philosophy of Marsilio Ficino." Ars & Humanitas 9, no. 1 (April 30, 2015): 58–75. http://dx.doi.org/10.4312/ah.9.1.58-75.
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The Renaissance rediscovered the soul as the focus of the universe. Marsilio Ficino calls the soul the “bond of the world” (copula mundi), because it connects the earth and the heaven, immanence and transcendence, time and eternity. On the other hand, the centre of the world becomes more and more relative during the Renaissance period, and individual souls live more and more in their particular times and spaces. In Renaissance paintings, a soul's point of view is determined by perspective, as developed by Masaccio, Fra Angelico, Piero della Francesca et al., and the very position of the eye also features as a “symbolic form” (Erwin Panofsky). However, above each individual and “mobile” soul there are the wings of the “motionless” angel: super animam mobilem est immobilis angelus, as Ficino says in his renaissance Christianity, in reviewing the Platonic-Gnostic myth of the omnipresent angelic gaze. In the archetype of the angel Ficino perceives a metaphor for the all-knowing Intellect, towards which the human soul ascends. Following the iconology of Ernst Gombrich, this paper also takes notice of the influence of Ficino's philosophy on Botticelli's paintings.
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Uršič, Marko. "The Gaze of the Soul and of the Angel in the Renaissance Philosophy of Marsilio Ficino." Ars & Humanitas 9, no. 1 (April 30, 2015): 58–75. http://dx.doi.org/10.4312/ars.9.1.58-75.
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The Renaissance rediscovered the soul as the focus of the universe. Marsilio Ficino calls the soul the “bond of the world” (copula mundi), because it connects the earth and the heaven, immanence and transcendence, time and eternity. On the other hand, the centre of the world becomes more and more relative during the Renaissance period, and individual souls live more and more in their particular times and spaces. In Renaissance paintings, a soul's point of view is determined by perspective, as developed by Masaccio, Fra Angelico, Piero della Francesca et al., and the very position of the eye also features as a “symbolic form” (Erwin Panofsky). However, above each individual and “mobile” soul there are the wings of the “motionless” angel: super animam mobilem est immobilis angelus, as Ficino says in his renaissance Christianity, in reviewing the Platonic-Gnostic myth of the omnipresent angelic gaze. In the archetype of the angel Ficino perceives a metaphor for the all-knowing Intellect, towards which the human soul ascends. Following the iconology of Ernst Gombrich, this paper also takes notice of the influence of Ficino's philosophy on Botticelli's paintings.
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Riahi, Ali Arshad. "A Study Of The Effect Of Human Soul On External Objects : Between Copenhagen School And Mulla Sadra." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 5, no. 1 (June 24, 2015): 19. http://dx.doi.org/10.20871/kpjipm.v5i1.85.
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<p><strong>Abstract</strong> : The theory of the effects of all human souls on external objects, from the viewpoint of Copenhagen School (in Quantum Physics), has made physicists deny the existence of two separate realms of the observer and the observed; they claim that causality is meaningless and profess that it is impossible to recognize the object. While, on the other hand, Mulla Ṣadra believes that the effect of soul on external objects is limited to the souls of prophets as well as saints and, barring evil eye or supplications, there is no such effect in others. In this article we argue that, based on Mulla Ṣadra’s teachings and philosophical doctrine, it is actually possible to generalize this effect to other human souls. Consequently, it is impossible to have an accurate recognition of the causes of events if causality is considered meaningless. In addition, it is feasible to have cognition about these causes of events through gnostic intuition.</p><p><strong>Keywords</strong> : <em>human soul, external objects, Copenhagen School, Mulla Ṣadra, unity, causality</em></p><p> </p><p><strong>Abstrak </strong>: Teori tentang efek jiwa seluruh manusia terhadap objek-objek eksternal, dari sudut pandang Madzhab Copenhagen (dalam Fisika Kuantum), telah membuat para fisikawan mengingkari keterpisahan dua alam, yaitu subjek dan objek; berdasarkan keyakinan ini, mereka mengklaim bahwa [hukum] kausalitas menjadi gugur dan tidak berguna, dan mereka juga percaya bahwa mengetahui sepenuhnya objek adalah tidak mungkin. Sementara, di tempat lain, Mulla Ṣadra meyakini bahwa jiwa yang berefek terhadap objek-objek eksternal terbatas pada jiwa para nabi dan orang-orang suci. Ia juga meyakini bahwa tidak berefeknya jiwa-jiwa manusia biasa kecuali pada perbuatan-perbuatan seperti yang ia sebut sebagai ‘evil eye’ dan doa. Dalam artikel ini, kami berupaya membuktikan bahwa, berdasarkan ajaran dan doktrin filsafat Mulla Ṣadra, pengaruh (efek) jiwa manusia dapat digeneralisir. Dengan demikian tidak mungkin untuk mengetahui secara akurat sebab-sebab berbagai peristiwa dengan mengatakan bahwa hukum kausalitas adalah tidak berguna. Padahal, sebab-sebab segala sesuatu sangat mungkin diketahui melalui intuisi gnostis.</p><p><strong>Kata-kata kunci</strong> : <em>jiwa manusia, objek-objek eksternal, Madzhab Kopenhagen, Mulla Ṣadra, penyatuan, hukum kausalitas.</em></p>
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Swinburne, Richard. "Summary of Are We Bodies or Souls?" Roczniki Filozoficzne 69, no. 1 (March 18, 2021): 7–10. http://dx.doi.org/10.18290/rf21691-1.
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This book is about the nature of human beings, defending a version of substance dualism, similar to that of Descartes, that each of us living on earth consists of two distinct substances—body and soul. Bodies keep us alive and by enabling us to interact with each other and the world they make our lives greatly worth living; but our soul is the one essential part of each of us.
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Antonov, Dmitriy I. "THE FALL OF THE DEMONS: VARIATIONS OF THE MOTIF IN MEDIEVAL RUSSIAN BOOKLORE AND ICONOGRAPHY." Folklore: structure, typology, semiotics 3, no. 2 (2020): 110–29. http://dx.doi.org/10.28995/2658-5294-2020-3-2-110-129.
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This paper dwells upon the fall of the demons from heaven in Russian iconography. It covers the key concepts concerning the origin of the demons transmitted in medieval Russian booklore and their visualization in icons, fresco paintings and miniature paintings. The most important visual themes reflecting the idea of the angels’ transformation into demons as an outcome of a battle in heaven are as follows: a defeat from the heavenly host / Archangel Michael, falling into a river of fire, falling down to the Earth, etc. Russian iconography of the Final Judgement, finally emerging by the second half of the 15th century, came to be the visual compilation of these motifs. In Judgement scenes, demons are playing a wide spectrum of roles: losing the battle in heavens and falling down to the Earth in the beginning of times, fighting for human souls (waiting for the souls at the stations of ordeal, adding scrolls of a soul’s sins to the scale of righteousness, pursuing the angels that carry saved souls away and pushing the condemned into the hellfire), tormenting the sinners in various segments of hell and, finally, being themselves the eternal prisoners of the pit of hell. In the 17th century all these motifs, including that of the angels’ fall from heaven, will be elaborated upon in illuminated collections.
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Nguyen, Hang Thi Le, and Anh Thi Kim Tran. "The phenomenon of worshiping forsaken souls of the Vietnamese in Southwestern Vietnam – a folklore view." Science & Technology Development Journal - Social Sciences & Humanities 1, no. X3 (December 31, 2017): 16–25. http://dx.doi.org/10.32508/stdjssh.v1ix3.447.
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Worshiping forsaken souls is a folk religious phenomenon popular in the Vietnamese community. This is a custom representing the humanity in Vietnamese culture, preserved and transmitted from generation to generation. The purpose of the research on the worshiping forsaken souls is determining that when it is viewed in a scientific perspective, this kind of folk religion has certain contributions to the tabilization of human spirits, to consolidation of their beliefs in life within a social context that the diversity of unexpected events and risks can come to anyone beyond their ability of prediction. On the other hand, worshiping forsaken souls is considered one of the needs of popular beliefs in the Vietnamese community in Southwestern Vietnam.
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Simpson, William. "Souls, the Final Frontier: Human Intuitions of Mind in Star Trek." Journal of Religion and Popular Culture 28, no. 2-3 (December 2016): 81–92. http://dx.doi.org/10.3138/jrpc.28.2-3.3081.
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Williams, Wes. "“L'Humanité du tout perdue?”: Early Modern Monsters, Cannibals and Human Souls." History and Anthropology 23, no. 2 (June 2012): 235–56. http://dx.doi.org/10.1080/02757206.2012.675817.
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Lombaard, Christo. "Bodies and Souls, or Spirited Bodies? Human Nature at the Intersection." Religion and Theology 14, no. 3 (November 1, 2007): 395. http://dx.doi.org/10.1163/157430107x241357.
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Adurnski, Kathy, Linda White, Wendy Dording, and Marilyn Schroeder. "Keeping Nursing Human." Creative Nursing 6, no. 3 (January 2000): 4–14. http://dx.doi.org/10.1891/1078-4535.6.3.4.
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Stories from the experiences of four nurses at United Hospital in St. Paul, Minnesota — their collective years of service total 100 — teach many useful lessons. The power of their individual stories and those of their patients becomes evident in this two-hour conversation, which took place earlier this year. Like most good nurses, they are models for their colleagues and for those just starting their careers. Their insights are fascinating and very, very wise. We hope that they stimulate individual refection among the readers, discussion with kindred souls and an even greater appreciation of the richness of the nursing profession.The moderator of the conversation is Laurence Savett, an internist who practiced for 28 years at United and worked with aIl four of these nurses. He teaches courses for aspiring health professionals at two Minnesota colleges.
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Bering, Jesse M. "The cognitive science of souls: Clarifications and extensions of the evolutionary model." Behavioral and Brain Sciences 29, no. 5 (October 2006): 486–93. http://dx.doi.org/10.1017/s0140525x06499106.
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The commentaries are a promising sign that a research programme on the cognitive science of souls will continue to move toward empirical and theoretical rigor. Most of the commentators agree that beliefs in personal immortality, in the intelligent design of souls, and in the symbolic meaning of natural events can provide new insight into human social evolution. In this response I clarify and extend the evolutionary model, further emphasizing the adaptiveness of the cognitive system that underlies these beliefs.