Journal articles on the topic 'Idea of soul'
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1
Modrak, Deborah K. W. "Aristotle’s Idea of the Soul." Ancient Philosophy 20, no. 1 (2000): 228–33. http://dx.doi.org/10.5840/ancientphil200020128.
2
SAMURA, Ryuei. "The Japanese Idea of the Soul." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 40, no. 2 (1992): 823–25. http://dx.doi.org/10.4259/ibk.40.823.
3
Corcoran, Elizabeth. "Soul of a New Economic Idea?" Scientific American 268, no. 2 (February 1993): 109. http://dx.doi.org/10.1038/scientificamerican0293-109.
4
Fields, Karen E. "Durkheim and the idea of soul." Theory and Society 25, no. 2 (April 1996): 193–203. http://dx.doi.org/10.1007/bf00161140.
5
Kraus, Katharina T. "The soul as the ‘guiding idea’ of psychology: Kant on scientific psychology, systematicity, and the idea of the soul." Studies in History and Philosophy of Science Part A 71 (October 2018): 77–88. http://dx.doi.org/10.1016/j.shpsa.2017.11.010.
6
Münchow, Thies. "Democracy and the Soul of Politics." Disputatio philosophica 20, no. 1 (February 7, 2019): 3–23. http://dx.doi.org/10.32701/dp.20.1.1.
Abstract:
In accord with Jean–Luc Nancy and Alain Badiou the article argues for an understanding of the idea of democracy as a “truth procedure” that is instigated by the event of the encounter of at least two persons or peoples. When Nancy states that democracy is “spirit,” “breath,” and “sense” he implicitly links democracy to the idea of the soul. As life principle of the human being the soul instigates a truth procedure which brings humanity into being as an idea that exceeds any concept of citizenship bound to a state or nation. In association with both Giorgio Agamben’s reading of Karl Marx and Jacques Rancière’s concept of politics the article concludes with the statement that the idea of democracy refers to the soul of politics which is the idea of humanity.
7
Milbank, John. "The Politics of the Soul." Open Insight 6, no. 9 (January 1, 2015): 91. http://dx.doi.org/10.23924/oi.v6n9a2015.pp91-108.127.
Abstract:
En este artículo se desarrolla la idea de una “política del alma”, en contraste con la política liberal y neo-liberal. En primer lugar, se explica el concepto de “alma” y su enraizamiento en Platón y Aristóteles. En segundo lugar, se argumenta a favor de la idea de que el liberalismo moderno termina por contradecir sus propios términos y negar la libertad al separar la naturaleza de la cultura. Por último, el autor recupera la idea de ecclesia para mostrar cómo es posible considerar la comunidad y el intercambio de bienes como la base de una nueva sociedad.
8
Proskurina, A. V. "The Concept of Body and Soul in the Old English Tradition." Critique and Semiotics 38, no. 2 (2020): 237–55. http://dx.doi.org/10.25205/2307-1737-2020-2-237-255.
Abstract:
The author examines the 10 th century ancient English poem Soul and Body through the prism of the soul, spirit and body in the Old English tradition, which has survived in two versions. The first, which was part of the poetry book Exeter Book, is a short version of the conversion of the unfortunate soul to the flesh. The second version is an expanded version of the poem, listed in the Vercelli Book along with Christian sermons and poems, also represents the con- version of the tormented soul to the flesh, as well as a monologue of the saved soul. However, unfortunately, the speech of the redeemed soul was not fully preserved due to damage to the Vercelli Book collection. This article provides an author's translation of the second version of the poem. The article focuses on the dualism of René Descartes. Thus, an extended version of the Old English poem Soul and Body precedes the dualism of René Descartes, whose main ideas are the duality of the ideal and the material, the independence of the soul and body. The philosophy of René Descartes is to accept a common source – God as the creator who forms these two independent principles that we find in this poem. The spirit, as shown in the work, is the divine principle in man, created in the image and likeness of God, and appears as the highest part of the soul, and the soul, in turn, is the immortal spiritual principle. In the framework of the Judeo- Christian culture, a central doctrine of the presence of the soul arose, suggesting the elevation of man over all other living beings due to the presence of it. According to religious ideology, a person’s position in the dolly and mountain worlds directly depends on the purity of the believer’s soul, on his refusal from sinful thoughts and deeds. As soon as the Judeo-Christian teaching is fixed as the main religion, a person endowed with a soul is considered as the only ration- al creature created in the image and likeness of God. The existence of the soul is not limited only to the Judeo-Christian idea of the world around us, for example, the Quran also contains the idea of the unity of man and soul, and, undoubtedly, the soul of a righteous Muslim ascends to heaven after death.
9
Kompaniec, L. "The etymological reconstruction of the concept of "reincarnation"." Ukrainian Religious Studies, no. 67 (May 28, 2013): 105–15. http://dx.doi.org/10.32420/2013.67.315.
Abstract:
The idea of reincarnation, the belief in the possibility of reincarnation is now one of the most interesting topics. She increasingly attracts the attention of philosophical, religious, and above all scientific thought. It is difficult not to agree with the depth of the circle of existential issues that it covers, because it is a whole range of problems of human existence: despair, life and death, hope, immortality of the soul. As a result, on the basis of attempts to follow the ways of their solution, vital projects of cultures, valuable landmarks are lined up. In the scale of religious values, the idea of immortality of the soul is in higher hierarchical layers as a goal and an ideal, a condition for the achievement of the otherworldly, kingdom of God. In the context of this gradation, the phenomenon of reincarnation, as containing the idea of eternal existence of the soul, has a value aspect, succinctly fits into the hypothetical problem of human immortality and, in our opinion, requires more in-depth study.
10
Tatarskaya, D. A. "Idea of the Soul in the Japanese and Russian Lingvocultures." MGIMO Review of International Relations, no. 3(30) (June 28, 2013): 235–36. http://dx.doi.org/10.24833/2071-8160-2013-3-30-235-236.
Abstract:
The article is devoted to the comparison of Japanese and Russian idea of soul. It touches upon the subject of the place of this concept in the system of values of Japanese and Russian. The author gives a number of arguments for the fact that there is some similarity between Japanese and Russian views on the soul.
11
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.
Abstract:
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.
12
Popek, Katarzyna. "Rewiry metafory. Między ozdobą dyskursu a zwierciadłem duszy." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 31 (2019): 46–69. http://dx.doi.org/10.15290/idea.2019.31.03.
Abstract:
The purpose of the text is to make some reconnaissance in the area of title "districts of metaphor" (or hunting grounds of metaphor) as well as reference to the unsolvable problems which are implied by a metaphorical mystery of metaphysical expressions. Thy are the order of the day in the main currents of philosophy. Starting from the rhetorical tradition of metaphor (the Aristotelian attempts of definition of metaphor as such) and of terms additional related with it (Max Black), I gradually illustrate what involves its post-rhetorical tradition. I show that philosophical symbolism derives from Aristotle’s hermeneutics, which becomes a gateway for understanding the mystery of metaphor. Like browsing in themselves mirrors, it grows also from simple phrases in complex sentences. In semantic sense, while the symbol has many meanings, the metaphor has a double meaning. It is not however limited by this matter, because in some sense, it has broader content than a symbol, as it introduces into language meanings that in the symbol are only internal (Paul Ricoeur). We also encounter reflective metaphors in our everyday speech and in the attempts of associative penetration into other people's expression. Conceptual decoding of metaphors is common for users of language (George Lakoff, Mark Johnson). On the other hand, there are specific districts of metaphorical expressions, which are reserved for poetic metaphors (Donald Davidson). Noteworthy are also the very unobvious contexts of metaphor in which the authors do not talk about this linguistic phenomenon directly (eg. Gottlob Frege, Ernst Cassirer). Declarative answer to the question whether the metaphor is a simply ornament of discourse or rather a mirror of the soul, is not possible too. Perhaps the metaphor as such includes the both variants. One must consider that being an ornament of speech or writing does not rule out it is also something more than just decoration. It wonders, bothers, disquiet, returning us into our souls. It is also like the unifying soul of all people – in cognitive sense.
13
Pantelić-Babić, Kristina, Slađana Mijatović, and Dejan Gavrilović. "Sokol idea: Idea for the 21st century." Physical Education and Sport Through the Centuries 7, no. 2 (2020): 199–210. http://dx.doi.org/10.2478/spes-2020-0016.
Abstract:
Created by the idea of Miroslav Tyrš in the second half of the 19th century as a movement of spiritual and physical strengthening of the nation, sokolism soon spread to all countries where the Slavic people lived. In that way, it reached the territory of Herzegovina as well. However, what exactly was the idea of the sokol movement, what did it develop into in the first half of the 20th century in Herzegovina and whether it is an idea that can benefit a man of the 21st century as well, are just some of the questions that the authors deal with in this research. Although Miroslav Tyrš and his sokols are typical representatives of ethnocentrism, the sokolism of Herzegovina has expanded its ideas also in another direction. Using physical exercise as a gracious food for their body and truth and zeal as food for their soul, they may have been able to hint at what is an essential need almost a century later, and that is a theoanthropocentric way of approaching man which has been used more and more lately, especially in the field of physical culture. The appointed problems authors research using the method of theoretical analysis and historical method.
14
Omnath Bimali. "Aucitya as Soul of Poetry : Idea , References and Problems." Journal of South Asian Studies 21, no. 3 (February 2016): 167–96. http://dx.doi.org/10.21587/jsas.2016.21.3.007.
15
Punt, Michael. "From Soul to Mind: A History of an Idea." Leonardo 48, no. 2 (April 2015): 108. http://dx.doi.org/10.1162/leon_e_00967.
16
Ortiz Millán, Gustavo. "¿Cuándo entra el alma al cuerpo?" Theoría. Revista del Colegio de Filosofía, no. 32 (June 1, 2017): 53–70. http://dx.doi.org/10.22201/ffyl.16656415p.2017.32.438.
Abstract:
In this article I contrast the two traditional theories about the moment of the animation of the body, which serve as justification for the permissiveness of abortion. I analyze some of the metaphysical commitments of the idea of the soul and present some objections to the metaphysical framework that supports it. Although it is not possible to prove or disprove the existence of the soul, by an inference to the best explanation we should reject the idea and, therefore, claim that the soul does not enter the body at any time.
17
Savoniakaitė, Vida. "A romantic nation: Eduards Volters’ concepts of ethnographical-statistical studies of Lithuania." Prace Kulturoznawcze 25, no. 1 (August 12, 2021): 107–26. http://dx.doi.org/10.19195/0860-6668.25.1.7.
Abstract:
The aim of this paper is to show the academic links inherent in the idea of ethnographical-statistical studies of Lithuania conceived by the Latvian ethnographer Eduards Volters (1856–1941). In as early as the end of the nineteenth century, the Latvian linguist and ethnographer was working at the Imperial Russian Geographical Society and was developing ethnographical-statistical studies to determine the “tribal” composition of the population. In an original way the theory integrated the concepts of the history of ideas and ethnographical statistics. In 1930 Volters engaged in the activities of the Lithuanian Scientific Society and introduced the concept of “the soul of a nation” in his ethnographical-statistical studies. The author of this article tests the hypothesis that the beginnings of “the soul of a nation” concept in relation to the Lithuanians are connected with the historical anthropological perspective. The author theoretically analyses the rhetoric of Volters’ idea of ethnographical statistics from the following points of view: (1) ethnographical-statistical studies of Lithuania, (2) a romantic nation, and (3) the idea of science and education.
18
Eom, Soon-Cheon. "Evenki's View of the Soul in the Idea of Illness." Institute of Humanities at Soonchunhyang University 39, no. 4 (December 30, 2020): 103–36. http://dx.doi.org/10.35222/ihsu.2020.39.4.103.
19
Oralova, G. "LOGICAL HARMONY OF AL-FARABI AND ABAY'S WORLDVIEW." BULLETIN Series of Philological Sciences 72, no. 2 (June 30, 2020): 377–82. http://dx.doi.org/10.51889/2020-2.1728-7804.59.
Abstract:
The article draws an ideological parallel between two outstanding representatives of humanity, scientists al-Farabi and Abai. There is a comparison of the joint philosophical, social and ethical ideas of the poet Abay and al-Farabi. The works of two thinkers, which are in harmony with each other, are rich in the idea of wisdom, passed down from generation to generation. The logical harmony of the possibility of intelligence and dignity between the works of al-Farabi and Abay is also analyzed. Al-Farabi's philosophical teachings on " Zhan kuaty” (Strength of soul) is deeply rooted in the word ' edification Abai, about the peculiarities of his philosophical wisdom, which is interpreted as “Jean Mori” (passion of the soul), “Jean waty” (soul energy), “Jenny Asia” (food of souls). Farabi's humanistic ideas are also reflected in the works of Abay, his wide distribution among people, his propaganda role is determined by the works of literary critics. The theory of al-Farabi and Abay's skill in poetry is evaluated by analyzing their works. Thanks to the harmony of worldviews of Hakim Abay and al-Farabi, their unity of the system of humane and aesthetic views summed up the nature of world literature, leading readers to the world of artistic and aesthetic knowledge.
20
Grapotte, Sophie. "La question de l'objectivité de la réalité pratique des idées de la raison pure." Dialogue 45, no. 1 (2006): 89–105. http://dx.doi.org/10.1017/s0012217300000330.
Abstract:
ABSTRACTMy aim in this article is to demonstrate that the reality of ideas of pure reason (liberty, God, and the immortality of the soul) in the practical use of reason is less objective than the reality of pure concepts of understanding in their function of determining the object. To this end I explain how the objective reality of ideas of God and the immortality of the soul can be qualified as “subjective,” and in what sense the objective reality of the idea of liberty as a res facti can be considered as incomplete in terms of theoretical objectivity. Finally, I propose that the acquisition of practical objective reality does not entail expanding our theoretical knowledge of the objects of these three ideas.
21
Gräslund, Bo. "Prehistoric Soul Beliefs in Northern Europe." Proceedings of the Prehistoric Society 60, no. 1 (1994): 15–26. http://dx.doi.org/10.1017/s0079497x00003364.
Abstract:
Prehistoric burial rites and burial finds ought to be studied also in the light of primitive soul beliefs. It is argued that the customs of submitting prestige grave goods in northern Europe during the Neolithic, the Bronze Age, and the Iron Age consistently reflect a pluralistic soul idea with a free soul aimed for the next existence.
22
Dergacheva, I. V. "The medicine of the soul — a remembrance of death." Язык и текст 4, no. 4 (2017): 78–84. http://dx.doi.org/10.17759/langt.2017040406.
Abstract:
The desire to learn the secrets of otherness passes through the whole history of world literature. Each epoch gave its answers to these questions and in its own way represented the idea of the mysterious union of man with the transcendent. From the very beginnings of the existence of Old Russian writing, the ideas of finding the meaning of life in the face of death were popular. The article presents a brief analysis of thanatological meanings as the most important regulators of worldview attitudes and the behavior of the heroes of some significant works of world literature in the diachronic aspect.
23
Olchanowski, Tomasz. "Anthony Storr i jego wizja „twórczej choroby”." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 31 (2019): 70–83. http://dx.doi.org/10.15290/idea.2019.31.04.
Abstract:
Author of the article presents the phenomenon of "creative illness" through the prism of the views of the British psychiatrist Anthony Storr. The central issue of this article is the close relationship between genius and mental illness. The experience of "creative illness" (deep mental crisis, "dark night of the soul") was characteristic of many mystics, religious sect leaders and visionaries who created original philosophical and psychological concepts and made discoveries in the field of exact sciences. The author pays special attention to the crises of Freud and Jung, thanks to which visionaries created ideas that changed our perception of man and his culture. Anthony Storr treats them not so much as scientists, but as inspirational gurus.
24
Lindeman, Marjaana, Tapani Riekki, and Annika M. Svedholm-Häkkinen. "Individual Differences in Conceptions of Soul, Mind, and Brain." Journal of Individual Differences 36, no. 3 (July 1, 2015): 157–62. http://dx.doi.org/10.1027/1614-0001/a000167.
Abstract:
We examined how people see the role of the brain, the mind, and the soul in biological, psychobiological, and mental states. Three clusters of participants were identified. The monists attributed biological, psychobiological, and mental processes only to the brain, the emergentists attributed the processes to the brain and to the mind, and the spiritualists attributed the processes to the brain, the mind, and the soul. Most participants attributed all states more to the brain than to the mind or soul. Beliefs, desires, and emotions were thought of as more likely to continue after death than other states, but belief in immortal souls was rare and only found among those who also held religious and paranormal beliefs. The results indicate that laypeople may see beliefs, desires, and emotions as both states of the mind, of the soul, and of the brain; that there are large individual differences in how the concept of the soul is understood, and that in lay conceptions, the idea that the processes of mind are processes of brain does not exclude supernatural brain-soul dualism.
25
Ioffe, Grigory. "Culture Wars, Soul-Searching, and Belarusian Identity." East European Politics and Societies: and Cultures 21, no. 2 (May 2007): 348–81. http://dx.doi.org/10.1177/0888325407299790.
Abstract:
Attaching political labels to a situation whose roots transcend politics constitutes a critical weakness of Western policies vis-à-vis Belarus. The contemporary nationalist discourse in Belarus allows one to discern three “national projects,” each being a corpus of ideas about Belarus “the way it should be”: (1) Nativist/pro-European, (2) Muscovite liberal, and (3) Creole. While the projects' nametags are debatable, the trichotomy is a useful abstraction, as it reflects the lines of force in the “magnetic field” of Belarusian nationalism. The article analyzes the strengths and weaknesses of each project, cultural wars between them, the role of a civilizational fault line that runs across Belarus and the attendant geopolitical divisions that underlie multiplicity of national projects. The idea is expressed of a desirable consensus based on the most viable aspects of the national projects.
26
Filipczuk, Michał. "Problem wolności jednostki w kontekście Idei Dobra w filozofii politycznej Platona." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, no. 2 (2018): 55–72. http://dx.doi.org/10.15290/idea.2018.30.2.04.
Abstract:
This article is a short presentation of the problem of individual liberty – as we understand it today – in the context of the problematic of Goodness in Plato’s philosophy of politics as presented in his two main political dialogues: the Republic and the Laws. The crucial distinction is for me dichotomy: negative vs. positive liberty as defined by Isaiah Berlin following Benjamin Constant. In this article I also consider to what extent justifiable is liberal critique of Plato as a totalitarian. At the end of the text I suggest that the best interpretation of Plato’s vision would be its treatment not so much as a strictly political one but rather as a program of education of the soul based on specific understanding of politics derived from Plato’s anthropology.
27
Goncalo, Jack A., and Joshua H. Katz. "Your Soul Spills Out: The Creative Act Feels Self-Disclosing." Personality and Social Psychology Bulletin 46, no. 5 (September 19, 2019): 679–92. http://dx.doi.org/10.1177/0146167219873480.
Abstract:
Breaking from the typical focus on the antecedents of creativity, we investigate the psychological and interpersonal consequences of being creative. Across five experiments, we find that generating creative ideas is revealing of the self and thus prompts the perception of self-disclosure. Individuals respond to the expectation to be creative with greater self-focus—adopting their own idiosyncratic perspective on the task and thinking about their own personal preferences and experiences in connection to the problem. Because creative ideas derived from self-focused attention are uniquely personal, the act of sharing a creative idea is, in turn, perceived to be revealing of the self. Finally, an interactive dyad study shows that sharing creative ideas makes partners more confident in the accuracy of judgments they made about each other’s personality. We discuss the implications of our findings for future research investigating the consequences of creativity.
28
Бойчук, Ю. Д., М. С. Гончаренко, and О. Л. Пруткова. "ТЕОРЕТИЧНІ ОСНОВИ СУЧАСНОГО СТАВЛЕННЯ ДО ДУХОВНОСТІ ПЕДАГОГА ОСНОВ ЗДОРОВ’Я." Spiritual-intellectual upbringing and teaching of youth in the 21st century, no. 4 (2022): 28–33. http://dx.doi.org/10.34142//2708-4809.siuty.2022.02.
Abstract:
The modern idea of a person and the leading role of spirituality in its development shows that a person is not only an intelligent being, a physical body, but also an inseparable structure consisting of spirit, soul and body. According to modern ideas, man appears before us as a being consisting of the physical world and the world of subtle energies
29
Turopova, Parizod. "IDEA Of PHILOSOPHY AND SUFISIS IN POETRY(On the example of ZuhraMamadalieva's work)." INTERNATIONAL JOURNAL OF WORD ART 2, no. 3 (February 28, 2020): 166–71. http://dx.doi.org/10.26739/2181-9297-2020-2-23.
Abstract:
This article is devoted to the study of philosophical, religious content and mystical ideas in the poetry of the Jizzakh poetess Zukhra Mamadalieva.The article reveals that in thepoet's lyrics the philosophy of life, the feelings of the soul, the experiences of the soul are described in a unique way, the mystical ideas, philosophical and symbolic interpretations. Also, in the poems of the poet,the vitality and populism of the content are analyzed and interpreted. In particular, in the poems of the poet "Sog'inch", that is "Soyabonga baxshida"and in the trilogy, these issues are reflected in a brighter, more impressive verse, the article reveals in more depth
30
Buijs, Govert J. "THE SOULS OF EUROPE." CREATIVITY STUDIES 2, no. 2 (December 31, 2009): 126–39. http://dx.doi.org/10.3846/2029-0187.2009.2.126-139.
Abstract:
How should Europe deal politically with its legacy as a so‐called “Christian civilization"? Should this imply an overt reference to God or to the Christian or Judeo‐Christian tradition in European constitutional documents (as was debated when the so‐called “Treaty Establishing a Constitution for Europe” was tabled)? This debate raised the old “politico‐theological problem”: does a political order need some kind of metaphysical or religious grounding, a “soul”, or can it present itself as a purely rational order, the result of a utilitarian calculus? In this article it is argued that the secular idea of the state as an inherent element in the “Judeo‐Christian tradition”, for a “divine state” usurps a place that is only God's. So, this religious tradition itself calls for a secular state, and this inherent relationship between religion and secularity has become a key element for the interpretation of European civilization, most notably in the idea of a separation of the church and the state. But the very fact that this is a religious idea does imply that the European political order cannot be seen as a purely rational political order without a soul. The idea of a “plural soul” is proposed as a way out of the dilemma.
31
Kabulniyazova, Gulchehra T. "Comparative analysis of Sri Aurobindo Ghosh, Jalaliddin Rumi and Henri Bergson’s ideas about intuition and spiritual love." Voprosy Filosofii, no. 11 (2021): 188–97. http://dx.doi.org/10.21146/0042-8744-2021-11-188-197.
Abstract:
The article analyzes the ideas of the Sufi thinker, poet Jalaladdin Rumi, the prominent Indian philosopher Sri Aurobindo Ghosh, and Henri Bergson about intuition and spiritual love. These thinkers, who lived in different historical eras, who were not familiar with each other’s creativity, expressed a number of similar ideas. These are ideas of spiritual love and intuition. According to Rumi, the idea of a person as God’s slave or servant is significantly lower than the idea of a person as a beloved of God, since it prevents one from seeing the image of God in the inner world of a person; the enlightened human soul strives to merge with the world soul. The highest goal of the integral yoga of Aurobindo is the unity of body, soul and spirit, thanks to which a latent spiritual force with a divine nature manifests itself in a person, a person turns into an instrument of action of divine will – Shakti. Rumi sees the meaning of human life in the disclosure of creative abilities. Bergson defines intuition as the energy of benevolence, with the help of which the intellectual limitations of people are overcome. A person, according to Bergson, is a creative being, in whose activity a creative impulse is manifested; in turn, this impulse gives rise to intuition. Comparing the views of three thinkers, we find a pantheistic attitude that makes different worldviews comparable and provides a basis for their comparative study, which was pointed out in the 11th century. outstanding Central Asian encyclopedist Abu Rayhan al-Biruni. In our opinion, the ideas of spiritual love and intuition are the bridge that connects Western and Eastern cultures, which are very different from each other.
32
Eom, Soon Cheon. "The View of the Cosmic and Soul of the Paleoasiatic People Nivh in the Far East." Institute for Russian and Altaic Studies Chungbuk University 25 (August 31, 2022): 161–88. http://dx.doi.org/10.24958/rh.2022.25.161.
Abstract:
In this paper, the cultural identity of the Nivh people is investigated through the analysis of the view of the cosmos and the soul. The Nivh are an indigenous people group in the lower Amur River and on the island of Sakhalin. For the Nivh people, the idea that the universe is a three-tiered world of upper world tli, middle mif, and lower mlibo, and each world is divided into multiple layers, is most widely spread. In particular, the relay is divided into three worlds: the world of the mountain-taiga, the world of the sea, and the world where the Nivh people live. In general, the concept of a middle ground developed among the Nivh people, but the idea of the upper and lower worlds was not very developed. However, in the Nivh concept, these worlds are independent but interpenetrating relationships, and each world influences the other world according to its rules and rules of conduct.
At the root of the traditional beliefs of the Nivh people lies the animism that all things in the universe, including humans, have souls. According to the concept of the Nivh people, the human soul is in the form of a bird. During life, the bird's nature is hidden by the body, but after cremation, it is separated from the body and freed, regaining its original animal nature. The Nivh concept of the number of human souls is very unclear and fluid. The notion that the human soul has one tan or one tehn is universal, and tan and tehn originate from t'ad- (breathe, breathe/ nivh). The core of the Nivh view of the soul is immortality through reincarnation, and the birth of a child is due to the reincarnation of an ancestor spirit.
33
Lolic, Marinko. "Jaspers' try of the rehabilitation of the idea of university." Filozofija i drustvo 20, no. 3 (2009): 41–59. http://dx.doi.org/10.2298/fid0903041l.
Abstract:
Author is into discussion of Jaspers' perception of the crisis idea of university and his try to mane a rehabilitation of his idea in his texts from 1923 and 1945. Author shows that Jaspers in his discussing idea of university count on while derive from implicit sociology German idealism. For Jaspers the institutions are forms of objective spirit which can function only in live form of the achievement of idea which is interesting. As soon as spirit disappear, institution starts to fossilize in something which is soul, which decay in dead substance.
34
Hülsz Piccone, Enrique Adolfo. "Dos fragmentos de Heráclito acerca de psyche y logos." Theoría. Revista del Colegio de Filosofía, no. 6 (November 1, 1998): 99–110. http://dx.doi.org/10.22201/ffyl.16656415p.1998.6.200.
Abstract:
This is a brief survey and interpretation of the text of the only two Heraclitean fragments that connect explicitly psyche and logos, B45 and B115. Introductory pages deal with the traditional significance of the word psyche, and the meaning and philosophical importance of the complex term of logos, which appears in several other genuine texts. Part I is concerned with B45: “If you go to the soul’s limits, you wouldn’t find them, even if you traveled every path: so deep is its logos”. It is mainly an exploration of its many different resonances and its paradoxical rationality. The focal points of attention are the ideas of “limits” and “searching”, which are then linked to mortality. The second section includes a brief discussion on B36 and concludes that its relevance to the interpretation of B45 is questionable and unclear. The third section tries to recover the general outlines of Heraclitus conception of the [human] soul as the home of knowledge and speech (as a quick glimpse of B107 reveals [“Eyes and ears are bad witnesses for those who have barbarous souls”]), which strongly suggests the idea of self-knowledge as the background of B45. The last section deals with the more difficult B115 (“It belongs to the soul a logos that increases itself”), recognizing first the problem of authenticity, and especially the objection of inconsistency between the idea of a logos that “increases itself” and Heraclitus’ theory of “measures”, venturing a conjectural interpretation that draws attention to the main, common point of both fragments: the inner character of logos, its immanence in psyche, and its most suggestive implication, an idea of self-consciousness, a fundamental philosophical notion that could be thus much more ancient than what is usually thought.
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Berković, Danijel, and Dean Slavić. "The Personal and the Private in the Piety of the Biblical Psalmist." Kairos 14, no. 2 (November 24, 2020): 55–66. http://dx.doi.org/10.32862/k.14.2.4.
Abstract:
The work discusses a correlative relationship between the notions of the personal and the private in the context of biblical psalmist’s piety. Elements of anthropology (heart, soul, face) will obtain considerable importance, particularly the ideas of face and soul (פנה and נפש). These will be corresponding to the Greek idea of προσοπων (prosopon), person. The authors will insist on the distinction between the ideas of personal and private, but they will also recognize the interdependence of these ideas, in recognition that the individual and the societal, are both contributions in the building of the subject as the self. In Paul’s Hymn to Love (1 Cor. 13) the complementary nature between the personal and the private is evident. There we find both passive and active subject’s role claiming this double aspect of the human subject - personal and private. Discussion in this work follows long-term debates over the nature of the subject, its personality, and its privacy.
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Kaukua, Jari. "A Closed Book: Opacity of the Human Self in Mullā Ṣadrā." Vivarium 52, no. 3-4 (September 11, 2014): 241–60. http://dx.doi.org/10.1163/15685349-12341273.
Abstract:
Mullā Ṣadrā Shīrāzī (d. 1636) subscribes to the Avicennian view according to which the human subject is always and fully aware of herself. At the same time, his eschatology hinges on the Qur’ānic motif of the soul as a closed book that is first opened on the Final Day, that is, on the idea that each soul’s share in the afterlife should be understood as the full revelation of the soul’s true nature to itself. The two ideas thus have seemingly contradictory entailments: the soul is fully aware of and transparent to itself, but at the same time it has aspects that can remain opaque to it, at least in this life. The task of this paper is to investigate whether Ṣadrā can coherently hold on to the two ideas, and what kind of revisions this requires him to make to the received concepts of self and self-awareness.
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Faruque, Muhammad Umar. "The Internal Senses in Nemesius, Plotinus and Galen: the Beginning of an Idea." Journal of Ancient Philosophy 10, no. 2 (November 1, 2016): 119. http://dx.doi.org/10.11606/issn.1981-9471.v10i2p119-139.
Abstract:
This study traces the notion of the internal senses in three ancient authors, namely Nemesius, Plotinus and Galen. It begins with Nemesius, and then by going backward ends with Galen. The textual evidence investigated in this study shows clearly that Galen, after acknowledging the Platonic tripartite soul, locates the various dunameis of the soul in the brain. The “localization” theory of Galen plays a crucial role in paving the way for the foundation of the internal senses, which both Plotinus and Nemesius adapted. Just as with the external senses one can locate various sense-organs in different parts of the body, viz., touch, smell, sight etc., so too with the internal senses, thanks to Galen, one is able to locate them in various organs of the body. Thus philosophers are able to explain the role of all these different (internal) senses in their account of sense-perception.
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Gasché, Rodolphe. "Patočka on Europe in the aftermath of Europe." European Journal of Social Theory 21, no. 3 (December 13, 2017): 391–406. http://dx.doi.org/10.1177/1368431017748148.
Abstract:
Jan Patočka’s elaborations in ‘Europe after Europe’ concern a kind of irrationalism and nativism proper to European thought that has prohibited the embryonic core of the idea of Europe, namely, the renewed Socratic-Platonic motif of the ‘care of the soul’ in Christian Europe, to unfold its full potential. The article investigates a further ‘irrationalism’ that narrows the universalist thrust of the idea of Europe, precisely, by conceiving of it in terms of the Greek concept of an idea. This article draws on the inner resources of the notion of the idea in order to recast Europe as a Europe beyond the idea.
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Strosetzki, Christoph. "Der Pfarrer im Don Quijote und die Pastoralmedizin." Romanische Forschungen 134, no. 2 (June 15, 2022): 214–35. http://dx.doi.org/10.3196/003581222835378625.
Abstract:
While medicine is responsible for the body, theology is concerned with the soul For Aristotle, Plato, Suárez, Vives and Sabuco, the soul is the cause of the body and its health Therefore, in Don Quixote, who suffers from a mental illness, the efforts of the barbero and the doctors related to the body seem ridiculous In contrast, the cura, i e the pastor, with his attempts at healing, appears to be the better doctor, especially when he also creates a healing social environment as a peacemaker, practical helper and encourager In this way, he corresponds to biblical,church-historical and contemporary ideas After all, pastoral medicine stands in the tradition of medicina clericalis and the idea of a Christus medicus, which was opposed to the ancient cult of Asclepius
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Van, Vu Hong. "From the Belief of the Immortality of the Soul, the Blessing or the Harassing of the Soul Towards People to the Worship of the Souls of Vietnamese People." Asian Social Science 16, no. 3 (February 27, 2020): 1. http://dx.doi.org/10.5539/ass.v16n3p1.
Abstract:
Does the soul exist? If there exists where it is, what it is doing and if the soul does not exist why is it still appear in the daily lives of so many people, so many generations and many places in the world. Why is it so important for so many countries in the world to believe in the immortality of the soul and death? Faith in the dead and the next generation depends largely on a person’s religion and culture, on a community of people. For many Vietnamese, this belief goes from the belief that the soul only reaches its ultimate goal after many reincarnations, to the idea that life will now determine its final destiny. Consequently, one person can feel confident that he will eventually merge with the ultimate reality after death, others will surely reach Nirvana, and others will believe that he will be rewarded in heaven. So what is the truth? Because our beliefs affect our attitude, actions, and decisions, are we not interested in finding answers to that question? The dead are not finished but their souls still exist. Depending on the behavior of those who live with those who have died, they (those who are still alive) may be blessed by the soul or punished by the soul, encountering unfortunate things in life. This study provides a discussion of whether or not the existence of the immortal soul and the blessing or harassing of the soul for human life. How can humans limit the harassing and many blessings from the soul? Why does belief in the blessing and harassing of the soul become such a popular custom of worship among Vietnamese people?
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Иванова, Ирина, and Irina Ivanova. "Embodyment of the idea of eternal feminity in the lyrics of A. Bely and his analysis of A. Block´s works." Servis Plus 9, no. 1 (March 6, 2015): 63–70. http://dx.doi.org/10.12737/7584.
Abstract:
The article compares the representation of A. Bely and A. Block of eternal femininity. The author states that in the book "Gold in Azure " by A. Bely goes from a particular image of the World Soul and portrays it as an abstract eternity, but in the lyrics of Alexander Block, he appreciates its visual images of women and Russia, which are concretely sensuous embodiment of the idea of eternal femininity. Speaking at the dedicated to the memory of Alexander Block meeting of the Free Philosophical Association, A. Bely shows how this absolute idea dialectically evolved throughout his poetry, embodied in a number of ideas and their relative shaped forms. On the basis of submission, provided by A. Bely, the author demonstrates the denial law in relation to the idea of eternal femininity in the lyrics of Alexander Block. The article highlights that the understanding of the idea of eternal femininity by Bely and Block is teleological, eschatological and religious. The purpose of this idea is spiritual, and not related political revolution, it is an appeal to the moral standards of people and self improvement, to life in harmony with God.
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Burghart, William Devon. "Polybius’ Interpretation of Plato’s Arcadian Tale: Platonic Influences on Polybius’ Histories." Polis: The Journal for Ancient Greek Political Thought 35, no. 1 (April 12, 2018): 127–44. http://dx.doi.org/10.1163/20512996-12340143.
Abstract:
Abstract In his Histories, Polybius compares the descent of the rule of King Philip v of Macedon to tyranny to Plato’s description from the Republic of a man transforming into a werewolf. Such imagery is unique in classical Greek historiography, and exemplifies Polybius’ reliance on the idea of men acting like animals to describe when individuals or groups lose self-restraint, an idea found in Plato’s Republic. Plato uses θηριώδης to describe the ‘base desires’ of the soul that must be constrained by reason otherwise the individual will resort to crime or political revolution to satiate them. Polybius employs ἀποθηριόω in situations when individuals or groups lose part or all of their self-control, which results in self-destruction. The parallels in language and ideas indicate that Polybius’ idea of humans acting like animals derives from Plato. Recognizing this intellectual origin provides readers with a better understanding of the universal lessons of the Histories.
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Učník, L’ubica. "Patočka’s Socrates: The Care for the Soul and Human Existence." Investigaciones Fenomenológicas, no. 4-II (February 11, 2021): 87. http://dx.doi.org/10.5944/rif.4-ii.2013.29783.
Abstract:
In order to get out of present day discussions between (for example) determinism and free will, creationism and evolution, bios and zoē, human existence and biological life – those dead end binaries of our present day thinking into which we have manoeuvred ourselves – we need to revisit the Ancient discussions relating to the care of the soul and human existence. I will draw together these two themes from Jan Patočka’s writings by anchor-ing them in his account of Socrates who was the first to emphasise the idea of human re-sponsibility not only for thinking but also for human acting in the world. I will argue that the significant common feature – the care for our own being, our existence – brings Patočka’s reflections on the care for the soul and care for our human existence together. While, according to Patočka, the notion of the care for the soul was displaced from the philosophical reflection by the modern scientific venture, the idea of human existence is, although problematic from the scientific point of view, still a part of our experience.Para librarnos de discusiones contemporáneas entre (por ejemplo) determinismo y libre albedrío, creacionismo y evolución, bios y zoē, existencia humana y vida biológica, estos binomios, callejones de salida del pensamiento de hoy en los que nos hemos metido, tenemos que volver a escuchar las discusiones de la Antigüedad sobre el cuidado del alma y la existencia humana. Voy a recuperar estos dos temas de escritos de Jan Patočka, anclándolos en su interpretación de Sócrates, el primero en poner énfasis en la idea de responsabilidad humana no solo de su pensamiento sino también de su actuar en el mundo. Argumentaré que el significativo rasgo común, esto es, el cuidado por nuestro propio ser, nuestra existencia, es lo que une las reflexiones de Patočka sobre el cuidado del alma y el cuidado de la exitencia humana. Mientras que, según Patočka, la noción del cuidado del alma ha sido desplazada de la reflexión filosófica por la empresa científica moderna, la idea de la existencia humana, a pesar de lo problemático que puede resultar desde un punto de vista científi-co, todavía forma parte de nuestra experiencia.
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Sycheva, Elena O., and Anatoliy A. Serebryakov. "Implementation of the aesthetic ideal in the ” Diary of a writer." Current Issues in Philology and Pedagogical Linguistics, no. 2(2020) (June 25, 2020): 195–205. http://dx.doi.org/10.29025/2079-6021-2020-2-195-205.
Abstract:
The proposed work is devoted to the study of F. M. Dostoevsky’s aesthetics, in particular, the aesthetic ideal of the writer. Following Kant, Hegel, and Schiller, the Russian writer considered the ideal in an anthropological aspect. The aesthetic ideal of the Russian writer is a person who expresses the moral principle, the divine in man. The idea of moral beauty is expressed in the theoretical thought of the Russian writer. Harmony and good looks serve only as an outer shell, when the moral height appears as the aesthetic ideal of F. M. Dostoevsky. To this beauty, truth, his works strive. Following the examples of “positive beauty” of world and domestic literature and art, Dostoevsky recreated in his works positively beautiful characters. The Russian writer speaks of the duality of beauty, the “two abysses” of the human soul: “Sodom” - low, sinful, connected with the beauty of the body, sensual, and “Madona” - high, connected with spiritual beauty, a person can combine both. The writer’s aesthetic ideal is turned to spiritual beauty. Of particular interest is Dostoevsky’s “Diary of a writer”. It is in it that the idea of the writer’s aesthetic ideal is clearly expressed. The question of the ideal person is considered in the context of underground (afterlife) life in the story “Bobok” and above-ground space in “the dream of a funny man”. These stories and the publicistic texts that frame them reveal the inner dynamics of the writer’s worldview: from the statement of the corruption of the spirit and the immortality of the soul (“Bobok”) to the tragic insight of the truth (“Meek”) and to the statement of the” living”image of the truth (“the dream of a funny man”). The story explicitly expresses the overcoming of such a painful contradiction between the individual and the General, between a positively beautiful person and society.
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Sycheva, Elena O., and Anatoly А. Serebryakov. "Implementation of the aesthetic ideal in the “A Writer’s Diary” by F.M. Dostoevsky." Neophilology, no. 23 (2020): 530–40. http://dx.doi.org/10.20310/2587-6953-2020-6-23-530-540.
Abstract:
The work is devoted to the study of F.M. Dostoevsky’s aesthetics, in particular, the writer’s aesthetic ideal. Following Kant, Hegel, and Schiller, the Russian writer considered the ideal in an anthropological aspect. The writer’s aesthetic ideal is a person who synthesizes the moral and spiritual in himself. The idea of moral beauty is expressed in the theoretical thought of the Russian writer. Harmony, comeliness serve only as an outer shell, when moral height appears as the aesthetic ideal of F.M. Dostoevsky. His works strive for this beauty and truth. Following the examples of “positive beauty” of world and domestic literature and art, F.M. Dostoevsky recreated in his works positively beautiful characters. The Russian writer speaks of the duality of beauty, the “two abysses” of the human soul: “Sodom” – low, sinful, connected with the beauty of the body, sensual, and “Madonna” – high, connected with spiritual beauty, a person can combine both. The writer’s aesthetic ideal is turned to spiritual beauty. Of particular interest is the “A Writer’s Diary” by F.M. Dostoevsky. It is in this work that the writer’s idea of the aesthetic ideal clearly expressed. The question of the ideal person is considered in the context of underground (afterlife) life in the story “Bobok” and above-ground space in “The Dream of a Ridiculous Man”. In these stories and journalistic texts framing them, the internal dynamics of the writer’s worldview position are revealed: from stating the corruption of the spirit and immortality of the soul (“Bobok”) to the tragic insight of the truth (“A Gentle Creature”) and the affirmation of the “living” image of truth (“The Dream of a Ridiculous Man”). The story explicitly expresses the overcoming of such a painful contradiction between the individual and the general, between a positively beautiful person and society.
46
Annuri, Qotrun Nada. "HUḌŪRI (INNATE IDEA) SEBAGAI BASIS PENGETAHUAN." Kanz Philosophia A Journal for Islamic Philosophy and Mysticism 7, no. 2 (December 31, 2021): 237–54. http://dx.doi.org/10.20871/kpjipm.v7i2.187.
Abstract:
Empiricism is a philosophical school that focuses knowledge only on the senses. One of the characters is John Locke. In Locke's view, he emphasized that knowledge comes from observations we make of our own surroundings with a tool called John Locke sensing, which he considers this as a white sheet of paper (tabularasa) and rejects innate ideas. Locke views reason as a passive shelter receiving the results of the senses. Locke considered what he called knowledge to be a composite of ideas derived from sensory experience. Locke generalizes to knowledge. The research aims to answer the problems that arise from Locke's view by criticizing the theory of tabularasa based on huduri science by using huduri according to Tabataba'i. as for this research using qualitative methods and literature. As for analyzing the data using a theory demonstration criticism approach. From the research that has been done by the author, it shows that huduri science is the capital for every knowledge, even for knowledge that is preceded by the senses. Because in essence knowledge is something immaterial, as for what enters the subject who knows is something immaterial too, even though the object is bound by matter. This is what is called the presence of something immaterial in the immaterial soul.
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Vanderkwaak, Matthew. "World Soul – Anima Mundi: On the Origins and Fortunes of a Fundamental Idea." International Journal of Philosophical Studies 28, no. 4 (August 7, 2020): 560–63. http://dx.doi.org/10.1080/09672559.2020.1812973.
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Varlamova, Maria. "Alexander of Aphrodisias on the soul as a cause of generation." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 1 (2021): 289–306. http://dx.doi.org/10.25205/1995-4328-2021-15-1-289-306.
Abstract:
The discussion about the soul in ancient philosophy is connected not only with consideration of the soul’s relation to the body, its capacities and functions of the living organism, but also with the question of generation, formation and animation of organic body, that has life potentially, in the womb. Considering the generation among the capacities of the nourishing soul, Alexander in De Anima Liber discusses the causes of embryogenesis. Among the causes of embryo’s development, he indicates the nourishing capacity, which is transmitted from the parent through the seed, and the soul as a form of the parent, which acts in the embryo, since it is part of the mother, that is, before birth. The paper explicates Alexander's notion of the causes of animal’s generation in the context of his idea of the soul as capacity (δύναμις) and disposition (ἕξις) from the perspective of the Alexander's treatise "On the Soul" and Simplicius's commentary on the Aristotle's "Physics".
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Marno and Marhamah. "The Concept of Calm Soul in The Qur’an." Journal of Sosial Science 2, no. 1 (January 25, 2021): 55–61. http://dx.doi.org/10.46799/jsss.v2i1.88.
Abstract:
This study aims to discover the influence of a calm soul to human life through Allah’s guidance and to take the lessons from Quranic verses about a calm soul. The method of study is descriptive qualitative with the library research (literature) which is compiled by the concept of Tafsir Maudhu’i. The results of this study show that muthmainnah verses more revealed after the prophet migrated (hijrah). According to the word of muthmainnahin the Quran that related to the Nasr Hamid’s idea in the pre-emigration phase, it is focused on the understanding or depiction of muthmainnah and its characteristics are that the quiet soul is the soul that returns to its blessed and blessed God, the soul that belongs to the servant of God and will enter heaven. Whereas the post-hijrah period, which contains in the muthmainnah word is more focused on the application of muthmainnah in dealing with various problems.
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Bulang, Tobias. "Gesundheit und Dichtung – Der arme Heinrich Hartmanns von Aue." Poetica 53, no. 3-4 (December 23, 2022): 179–208. http://dx.doi.org/10.30965/25890530-05301008.
Abstract:
Abstract This essay explores different concepts of health during the Middle Ages. For clergy and monasticism, the idea of an ascetic life shapes the concepts of body and soul. The nobility defines health with regard to power, genealogy and representation. The pater familias cares for health and prosperity of the family, as well as of the working people and the animals of his household. All these concepts include also ideas of sexuality and reproduction. Different ideas of health get mixed up and interfere in Hartmann’s von Aue tale Der arme Heinrich. Thus, also the sexual implications of the discourses get confronted, what results in a unique poetic eroticism.