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Journal articles on the topic 'Soul'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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1

Brierre, Jean, and Carrol F. Coates. "Black Soul/Black Soul." Callaloo 15, no. 3 (1992): 573. http://dx.doi.org/10.2307/2931962.

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2

Wagner, George. "Soul Speaks to Soul." Jung Journal 7, no. 2 (May 2013): 85–86. http://dx.doi.org/10.1080/19342039.2013.788421.

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3

Stocking, Michael, C. Reij, I. Scoones, and C. Toulmin. "The Soul of the Soil." Global Ecology and Biogeography Letters 6, no. 6 (November 1997): 457. http://dx.doi.org/10.2307/2997360.

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4

Lal, Rattan. "Soil, soul, spirituality, and stewardship." Journal of Soil and Water Conservation 79, no. 1 (2024): 10A—14A. http://dx.doi.org/10.2489/jswc.2024.1129a.

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5

Kovács, Dániel Attila. "Plotinus on the Parthood and Agency of Individual Souls." Méthexis 36, no. 1 (March 1, 2024): 32–53. http://dx.doi.org/10.1163/24680974-36010004.

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Abstract Plotinus criticizes the view that individual human souls are parts of the world-soul arguing that they would lack individual agency since their alleged actions would have to be attributed to the whole they are parts of (iii.1.4). He nevertheless holds that individual souls are parts of a larger whole, the so-called hypostasis soul, a soul that does not ensoul any body but encompasses and produces all individual souls including the world-soul (iv.3.4.14–21; iv.8.36–12; iv.9.5). In this paper, I ask whether Plotinus, in the face of his own arguments, can consistently attribute agency to individual souls and hold that they are parts of the hypostasis soul. I argue that Plotinus’ model of intelligible mereology (vi.2.20) allows individual souls to depend on the hypostasis soul as parts in a way that grounds their agency by providing them with the capacity for rational thought.
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6

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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7

K, Umarani. "Valluvar Ullam Displays Graceful Subject Matter." International Research Journal of Tamil 4, S-7 (July 29, 2022): 215–21. http://dx.doi.org/10.34256/irjt22s734.

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The crown jewel of moral literature is the world-famous Thirukkurala. In any other language in the world, it is very rare that such special life values, morals, cultural elements, social thoughts, humanity, administrative behavior, family virtues, self-respect, sense of self, etc. are all told in one work. Valluvar Ullam is a great book that extols the glory of Thirukkural. The speech delivered by K. P. Viswanatham at the Tamil Thirunal meeting at Ponmalai Thirukkural Kazhagam, Tiruchirappalli, has been published as a book by Thirukkural Faculty, Chennai. In this book, Valluvar's souls are shown from various angles. Through this book, one can feel the depth and meaning of each of the Thirukkurals. The nationalized book, every heart of Valluvar and is revealed in every Kuratpa. Quoting Kuratpa from Thirukkural in every soul and explaining it is enjoyable to read and enjoy. Soul of Country, Soul of Life, Walking Soul, Saint, Moral Soul, Loving Soul, Graceful Soul, Compassionate Soul, Kingly Soul, Beggar Soul, Feasting, Loyalty, Adulterous Soul, Drunkard Soul, Love Soul, Hostile Soul, Friendly, Amazed Valluvar anthams can be classified into four types, which are the soul, evil soul, research soul, people soul, masculine soul, feminine soul, poverty soul, and disease soul. 1. Individual dependent 2. Social dependent 3.Negative dependent 4.Public dependent. In this article, Valluvar is going to talk about the materialism of individualism.
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8

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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9

Cooper, B. Lee. "The Road to Soul: 55 Tracks That Ushered in the Soul Era; Roots of Soul: 50 Original Gems; Soul Breakout ’61: The Evolution of Soul; Soul Breakout ’60: The Evolution of Soul; Soul Breakout ’59: The Evolution of Soul; Soul Breakout ’58: The Evolution of Soul; Soul Music: The First Generation." Popular Music and Society 38, no. 2 (November 18, 2013): 274–78. http://dx.doi.org/10.1080/03007766.2013.855443.

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10

Eichener, Elis. "Seele und Seelsorge. Eine emergenztheoretische Reformulierung des Seelenbegriffs." Evangelische Theologie 79, no. 6 (December 1, 2019): 437–49. http://dx.doi.org/10.14315/evth-2019-790606.

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Abstract The term »soul« is widely criticized, particularly due to its legacy of substance dualism. Nonetheless, Pastoral Care (in German: Seelsorge = »care of souls«) cannot abandon the notion of soul. However, the resulting problems can be solved by recent approaches in the philosophy of mind. A concept of soul beyond dualism is possible. This article will apply emergentism to leave behind substance thinking and to define a holistic term of soul. Pastoral Care will be specified as a »care of souls« in both anthropological and theological respect.
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11

Johnson, David Kyle. "DO SOULS EXIST?" Think 12, no. 35 (2013): 61–75. http://dx.doi.org/10.1017/s1477175613000195.

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‘The soul hypothesis’ (the belief that souls exist and humans have them) enjoys near unanimous support in the general population. Among philosophers and scientists, however, belief in the soul is far less common. The purpose of this essay to explain why many philosophers and scientists reject the soul hypothesis and to consider what the non-existence of the soul would entail.
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12

ÖZDEMİR, Sema. "Hz. Mevlânâ’nın Mesnevi’sinde Geçen “Tâcir ile Papağanı” Adlı Hikâye Üzerine Bir Değerlendirme." Journal of Social Research and Behavioral Sciences 9, no. 20 (November 3, 2023): 125–32. http://dx.doi.org/10.52096/jsrbs.9.20.09.

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Hazrat Mawlana used many metaphors to describe the relationship between the soul and the self both in his Mathnawi and in his other works. Among these, one of the metaphors he mentions most often is the cage and bird duo. According to Rumi, man is in captivity like a bird in a cage in this world. Because our bodies, which are created from soil, are like a temporary mold for our souls. The body belongs to the earth but the soul is a supreme substance that has come to the world from the world of souls for a short time. Therefore, in reality, dependence on bodily pleasures and desires is a suffering for the human soul. Souls who are aware of this situation are waiting for an opportunity to regain their freedom. Others cannot get out of the cage they live in and even forget to fly. "The Merchant and His Parrot" is one of the stories written by Rumi to explain this situation to people and to encourage them to achieve freedom. In this communiqué, it is aimed to make a general evaluation on the story in question. Key words: Mawlana, Mathnawi, Bird, Cage, Self
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13

Schatz, Katie. "CHICKEN SOUP FOR THE NURSE’S SOUL." Critical Care Nurse 22, no. 5 (October 1, 2002): 90. http://dx.doi.org/10.4037/ccn2002.22.5.90.

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14

Neilson, S. "Chicken soup for the doctor's soul." Canadian Medical Association Journal 178, no. 3 (November 26, 2007): 332. http://dx.doi.org/10.1503/cmaj.071873.

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15

Teachman, Bethany A., and Tynessa L. Gordon. "Chicken Soup for the Psychologists' Soul." Contemporary Psychology 49, no. 6 (December 2004): 792–94. http://dx.doi.org/10.1037/004885.

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16

COOK, Brenda J. "Chicken Soup for the Nurse's Soul." AORN Journal 76, no. 4 (October 2002): 705. http://dx.doi.org/10.1016/s0001-2092(06)60953-8.

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17

Shohet, Robin. "Goat Soup for the Skyrian Soul." Self & Society 33, no. 1 (July 2005): 25. http://dx.doi.org/10.1080/03060497.2005.11083858.

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18

Wright, Kathy. "Chicken Soup for the Nurse's Soul." Clinical Nurse Specialist 16, no. 1 (January 2002): 48. http://dx.doi.org/10.1097/00002800-200201000-00020.

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19

Saville, Julia F. "Soul." Victorian Literature and Culture 46, no. 3-4 (2018): 885–88. http://dx.doi.org/10.1017/s1060150318001109.

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20

Seifrid, Thomas, and Andrey Platonov. "Soul." Slavic and East European Journal 47, no. 3 (2003): 486. http://dx.doi.org/10.2307/3219987.

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21

Moon, Joan. "Verse and Vision: Soul to Soul." Journal of Perinatal Education 9, no. 2 (April 1, 2000): 4. http://dx.doi.org/10.1624/105812400x87563.

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22

Weiner, Stephanie Kuduk. "Soul Brothers (and one Soul Sister)." Journal of Victorian Culture 25, no. 2 (January 14, 2020): 318–19. http://dx.doi.org/10.1093/jvcult/vcz070.

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23

KAPLINSKY, CATHERINE. "Soul on ice; soul on fire." Journal of Analytical Psychology 37, no. 3 (July 1992): 299–321. http://dx.doi.org/10.1111/j.1465-5922.1992.00299.x.

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24

Peters, Frederic. "The Soul: A Psychological Enquiry." Journal of Cognition and Culture 23, no. 5 (November 9, 2023): 477–521. http://dx.doi.org/10.1163/15685373-12340173.

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Abstract Soul beliefs are universal among religious folk but vary tremendously from culture to culture, In fact, in tribal societies without formal religious dogmas, soul beliefs can vary from individual to individual. A review of notions regarding the soul (or souls) amongst tribal and post-tribal societies does evidence, nonetheless, a recurring pattern of focus on the soul envisaged as the vital life energy of the body and/or as encapsulating one of more mental faculties. Not surprisingly, theories as to the psychological basis for soul belief vary as well, but a strong case can be advanced that at its core, soul belief is about the essence of the self, which involves the psychological process of ipseity.
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25

Volkova, Nadezhda. "Aristotle’s psychology." Philosophical anthropology 9, no. 1 (June 30, 2023): 218–42. http://dx.doi.org/10.21146/2414-3715-2023-9-1-218-242.

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Aristotle was the first antient philosopher who systematically represented the doctrine of the soul (psychology) in the treatise “On the Soul” (De Anima) and in the minor natural science works called Parva naturalia, among which the most significant treatises are “De Sensu et Sensibilibus” and “De Memoria et Reminiscentia”. Aristotle considers psychology as the doctrine that explores the soul and its properties. He defines the soul as the principle of life, but the notion of life varies greatly depending on whether we are talking about a plant, an animal or a person. This Aristotle’s approach distinguishes his psychology from modern ones. Aristotle’s psychology considers all animate entities, and not just those who possess mind, that is, human beings. Aristotle gave a general definition of the soul as the first entelechy of the organic body. He also identified three types of souls depending on their functions: nutritive, perceptive and intellective. Each type of soul has certain properties and capacities. The nutritive soul nourishes, due to which a living being grows and lives, the perceptive soul perceives, and the intellective soul thinks.
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26

Cusack, Paul T. E. "Mind, Body, and Soul." Journal of Clinical Case Reports and Studies 1, no. 4 (September 8, 2020): 01–11. http://dx.doi.org/10.31579/2690-8808/028.

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In this paper we uses AT Math and electrical engineering equations to prove that the mind, body and soul evolved to match up with the universal signal. Questions as to whether there is a creator or not is mentioned as well as the nature of consciousness.
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27

La Plante, Harry. "Soul, Rational Soul and Person in Thomism." Modern Schoolman 70, no. 3 (1993): 209–16. http://dx.doi.org/10.5840/schoolman199370326.

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28

SWINBURNE, RICHARD. "The argument from souls to God." Religious Studies 51, no. 3 (August 14, 2015): 293–305. http://dx.doi.org/10.1017/s0034412515000232.

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AbstractHumans are pure mental substances, that is essentially souls, who have a rich mental life of sensations, thoughts, intentions, and other pure mental events, largely caused by and sometimes causing events in their brains and so in their bodies. God has reason to create humans because humans have a kind of goodness, the ability to choose between good and evil, which God himself does not have. The existence of these causal connections between mental events and brain events requires an enormous number of separate psychophysical laws. It is most improbable that there would be such laws if God had not made them. Each soul has a thisness; it is the particular soul it is quite independently of its mental properties and bodily connections. So no scientific law, concerned only with relations between substances in virtue of their universal properties, could explain why God created this soul rather than that possible soul, and connected it to this body. Yet a rational person often has to choose between equally good alternatives on non-rational grounds; and so there is nothing puzzling about God choosing to create this soul rather than that possible soul. Hence the existence of souls provides a good argument for the existence of God.
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29

Frecska, Ede, Ágnes Birtalan, and Michael Winkelman. "Beyond Mind– Body Dualism: Pluralistic Concepts of the Soul in Mongolian Shamanistic Traditions." Journal of Consciousness Studies 30, no. 5 (June 1, 2023): 177–90. http://dx.doi.org/10.53765/20512201.30.5.177.

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Soul belief is a universal of human culture and belief in multiple souls is common, especially in pre-modern traditions. This essay illustrates how a three-folded structure appears in the soul concepts of Mongolian shamanistic traditions. The reported accounts of the three souls among various Mongolian ethnic groups are somewhat divergent — especially in their consciousness-related attributes — which may reflect the cultural bias of data collectors, inconsistencies between data providers, and the evolution of these concepts due to historical events, socio-economic changes, and external cultural influences. Despite these confounding effects, the soul concept of Mongolian shamanism is similar in its pluralism to the beliefs of many other cultures. Mongolian Indigenous concepts and their descriptions reveal key elements of consciousness. Although these soul concepts evoke spiritual interpretations, they nevertheless reflect aspects of an innately-disposed mindset which extends conceptualizations of consciousness beyond mind-body dualism.
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30

Hanlon, Rory. "Aristotle's Unified Soul: The Figure-Soul Analogy and Its Context." Journal of the History of Philosophy 61, no. 4 (October 2023): 533–58. http://dx.doi.org/10.1353/hph.2023.a909123.

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abstract: I provide a novel interpretation of Aristotle's account of the unity of soul, treating it as resolving the apparent incompatibility of the existence of psychic parts and the soul's status as a unifying form. This incompatibility, I contend, rests on a problematic assumption: mereological actualism, or the claim that parts are actually distinct and prior to the whole. Aristotle successfully undermines actualism and formulates an alternative conception of parthood within De Anima 's figure-soul analogy. As triangles are only potentially present within quadrilaterals, so lower psychic parts are potential parts of higher souls. This picture treats a soul not as a mere aggregate of capacities, but as essentially unified and prior to its parts. Finally, I argue that this picture can be illuminated and must be read against the background of his hylomorphic account of the unity of form given in Metaphysics H.6.
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31

Botting, David. "Anti-Platonism in De Anima III.5." Studia Neoaristotelica 20, no. 2 (2023): 123–45. http://dx.doi.org/10.5840/studneoar20232023.

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Famously, Plato argues that the soul pre-exists the body, continues to exist after the body dies, and can come to exist afterwards in another body. Aristotle argues against the transmigration of souls in On Generation and Corruption and for the most part appears not to endorse these Platonic doctrines. But in De Anima III.5 Aristotle also seems to argue that a part of the soul, usually dubbed the nous poiētikos, is separable from the body and eternal. This has presented interpreters of Aristotle with a problem: how can we reconcile Aristotle the naturalist philosopher with the apparently Platonist philosopher of De Anima III.5? Can we understand Aristotle’s position in De Anima III.5 in a way that does not conflict with the anti-Platonism he expresses in texts like On Generation and Corruption? I will argue that we can and offer an interpretation of De Anima III.5 that does not commit Aristotle to the position that the human soul is eternal. Even if Plato is right about the concept of the human soul, about what the human soul is in its own nature, he is wrong on ontological grounds. There are no eternal human souls.
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32

Raka Asmariani, Anak Agung, I. Nyoman Suarka, and I. Nengah Duija. "Eskatologi Dalam Teks Geguritan Atma Prasangsa (Kajian Teks dan Konteks)." Jurnal Penelitian Agama Hindu 3, no. 1 (June 10, 2019): 23. http://dx.doi.org/10.25078/jpah.v3i1.814.

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<p><em>Hindu talks much about heaven and hell differently from other religion’s explanation. Heaven and hell are closely related and integrated with Karma. Stories in some puranas discuss much about this escatology. On of the text in Indonesia talking much about this is Geguritan Atma prasangsa. This work descriptively describes in detail about heaven and hell, how a man can come to into heaven or hell, what happenes with the soul coming into hell, what kind of penalty applied, and also the principals. This texs tells in good sequences type of death including those wich cause the soul unable to find its way home. The texs also tells about how the soul screamed for being tortured the by the hell authority. And also the kind of perceived by the soul in heaven. How long a soul should be punished in hell or enjoy the heaven before finally reincarnated back to the word. After all joys and miseries experienced by the soul in accordance with their conducts during life finished, the soul sould be reincarnated to continue the journey.</em></p>
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33

Irwin, Terence. "Grades of rational desire in the Platonic soul." History of Philosophy and Logical Analysis 20, no. 1 (April 5, 2017): 15–31. http://dx.doi.org/10.30965/26664275-02001002.

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The partition of the soul is used extensively, both in Book iv and in Books viii-ix of the Republic, to describe and to explain the structure, growth, and decay, of just and unjust cities and souls. Plato has in mind a single conception of the three parts of the soul, and he expounds it gradually. He recognizes different grades of rationality in desire. These grades help us to understand the roles of the partition of the soul in Plato’s argument.
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34

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.

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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.
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Eom, Soon Cheon. "The View of Death and the Funeral Protocols of Orok in the Far East." Institute for Russian and Altaic Studies Chungbuk University 27 (August 31, 2023): 195–219. http://dx.doi.org/10.24958/rh.2023.27.195.

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This paper examines the death view and customs of the orok, which belong to the three major indigenous peoples of Sakhalin Island along with the paleoasiatic nivh and tungusic evenki. The orok link life and death with the presence or absence of a soul. Life is a state in which the soul resides in the body, and death is a state in which the soul is separated from the body. The funeral protocols encompasses the entire process from death, funeral, y, and the soul transfer rites. Although shamans do not participate in funeral, do participate in the soul transfer rites. In the past, funerals for children were absolute. The size and procedure of adult funerals vary depending on the deceased's surname, age, social status, and cause of death. The funeral is gradually converted into a rites for the soul of the deceased, a rites for the middle realm between the soul of the deceased and an ancestor spirit, and a rites for an ancestor spirit. Three or four years after the funeral, the soul transfer rites is held near to the tomb, led by a shaman, to guide the soul of the deceased to the underworld. After the soul transfer rites, the souls of the deceased are completely integrated into the underworld, and after a certain period of time, they are reincarnated into their own clan. The funeral protocols of the orok are a complex ritual in which mixed and fused of various tribes of different ancestry, such as the neighboring paleoasiatic nivh, tungus nanai, ulchi, evenki, russian, chinese, etc. In addition, various layers of ideas from different eras, such as shamanism, animism, the soul view, and the cosmic view, are mixed and fused here.
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36

Kotlyarenko, V. I. "Soul work." Trudy NAMI, no. 3 (2020): 73–84. http://dx.doi.org/10.51187/0135-3152-2020-3-73-84.

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37

Videau, André. "Soul Kitchen." Hommes & migrations, no. 1284 (March 1, 2010): 179. http://dx.doi.org/10.4000/hommesmigrations.1273.

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38

Brooks, Joanna. "Soul Matters." PMLA/Publications of the Modern Language Association of America 128, no. 4 (October 2013): 947–52. http://dx.doi.org/10.1632/pmla.2013.128.4.947.

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Is there a new “religious turn” in early american studies? or do declensions and revivals in scholarly attention to Religious matters suggest something about how religion and spirituality are lived? Witness an episode from the life of Olaudah Equiano, as recorded in his Interesting Narrative (1789), one of the new classics of early American literary study. It is October 1773, and the twenty-eight-year-old Equiano finds himself once again home in London. London, of course, is home in name only. Where is home for Equiano, really? Is it Igbo West Africa, the Carolinas, Philadelphia, London, or the black Atlantic itself? Did Equiano himself even know?
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Dopson, Laurence. "Soul music." Nursing Older People 17, no. 7 (October 2005): 39. http://dx.doi.org/10.7748/nop.17.7.39.s24.

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Wright, Stephen. "Soul survivor." Nursing Standard 20, no. 2 (September 21, 2005): 20–22. http://dx.doi.org/10.7748/ns.20.2.20.s25.

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41

Townes. "Soul Memories." Journal of Feminist Studies in Religion 35, no. 1 (2019): 133. http://dx.doi.org/10.2979/jfemistudreli.35.1.22.

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42

Mermin, Elizabeth. "Collective Soul." Afterimage 23, no. 3 (November 1995): 4. http://dx.doi.org/10.1525/aft.1995.23.3.4.

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43

Miller, Alicia. "Soul Searching." Afterimage 30, no. 1 (July 2002): 3. http://dx.doi.org/10.1525/aft.2002.30.1.3.

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44

Dyke, Christina Van, William of Auvergne, and Roland Teske. "The Soul." Philosophical Review 111, no. 3 (July 2002): 456. http://dx.doi.org/10.2307/3182557.

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45

van der Bliek, Rob, and Robert Pruter. "Chicago Soul." Notes 49, no. 1 (September 1992): 142. http://dx.doi.org/10.2307/897231.

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46

Khan, Farah. "Awakened Soul." Visual Communication Quarterly 28, no. 2 (April 3, 2021): 126–34. http://dx.doi.org/10.1080/15551393.2021.1907190.

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47

Baldwin, Kate. "Soul Mates." Diaspora: A Journal of Transnational Studies 9, no. 3 (December 2000): 399–420. http://dx.doi.org/10.3138/diaspora.9.3.399.

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In a recent interview with the New York Times, Alice Walker describes her undergraduate years at Spelman College as marked by a fascination that, in her estimation, put her at a remove from the students around her. Walker reflects, “I paid as much attention to Russian literature as many of the other girls paid to makeup, clothing and boys” (Gussow 10). But if this kept her away from her college-mates, Walker’s predilection for Tolstoy and Dostoevsky placed her squarely within the paradigm that Dale Peterson proposes in his study of affinities between Russian and African American literatures. Eschewing the conventional boundaries between Russian and American literary studies that have characterized the exceptionalist enterprises of each, Peterson brings together literature from both canons. He is interested less in explicit influences across the “wall” of cultural and national separation than in “structures of mentality” that have produced comparable articulations of ethnic self-consciousness in the guise of a literature ofthe “soul.” Peterson’s argument is that the exclusion of both Russians and African Americans from the Western European narrative of world progress and civilization, as based on German Idealist philosophy, ignited in each a determination to shape a counterclaim. This counterclaim took shape through an assertion of an essentialist selfhood expounded in a rhetoric of “soul.” Out ofthe exclusion from world-historical “Spirit” came the articulation of “soul.” Walker’s taste for the Russian literary greats, Peterson would argue, resonates with a history of relatedness.
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48

Calhoun, Judi. "Soul Reader." After Dinner Conversation 3, no. 3 (2022): 68–92. http://dx.doi.org/10.5840/adc20223326.

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Why do some people look forward to the day of their death? What can we do to better see those people, and understand their perspective? In this work of philosophical short story fiction, Michael is dying of cancer and has refused treatment. On a fateful day a winged woman comes down and attacks him, giving him the power to completely feel and understand the emotions of anyone near death. Confused, but with his new power, Michael finally is able to understand his friend’s artwork, and uses this knowledge to get his aunt to agree to a gallery showing of his work. He also feels the pain of a boy in need of a transplant and agrees to be a donor. Finally, he talks to his estranged sister and is able to convince her he feels that same pain surrounding their parents’ death that she does. Accordingly, she is finally willing to put away her hate for him and accept his offer of a bone marrow donation. Everything comes to a head when a different friend attempts suicide and Michael finds himself in the hospital waiting to help his friend, the boy, and his sister, simultaneously, through various medical procedures.
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49

Wu, Fatima, Gao Xingjian, and Mabel Lee. "Soul Mountain." World Literature Today 75, no. 1 (2001): 101. http://dx.doi.org/10.2307/40156347.

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50

Shepherd, Reginald. "Soul Music." Chicago Review 40, no. 2/3 (1994): 35. http://dx.doi.org/10.2307/25305834.

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