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Books on the topic 'Virtual soil'

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Author: Grafiati
Published: 10 December 2022
Last updated: 28 January 2023

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1

Soul Beach. London: Indigo, 2011.

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Soul storm. London: Indigo, 2014.

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3

Valérie, Janssen, ed. Soul Beach: Een exclusieve club. Vianen [etc.]: The House of Books, 2012.

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4

Character, virtue theories, and the vices. Peterborough, Ont: Broadview Press, 1999.

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5

Canfield, Jack. Chicken soup for the soul Christmas collection: Holiday stories to warm the heart. Deerfield Beach, FL: Health Communications, Inc., 2006.

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6

Canfield, Jack. Chicken soup for the soul Christmas collection: Holiday stories to warm the heart. Deerfield Beach, FL: Health Communications, Inc., 2006.

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7

Vollbracht, James R. The way of virtue: An ancient remedy to heal the modern soul. Atlanta, GA: Humanics Trade, 1998.

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8

Vollbracht, James R. The way of virtue: An ancient remedy to heal the modern soul. Atlanta, GA: Humanics Trade, 1998.

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9

Porphyry. Die Sentenzen des Porphyrios. Frankfurt am Main: P. Lang, 1987.

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10

Bruno, Basile, and Alanus, de Insulis, d. 1202., eds. Psychomachia: La lotta dei vizi e delle virtù. Roma: Carocci, 2007.

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11

The virtual self: How our digital lives are altering the world around us. Toronto, Ont: McClelland & Stewart, 2012.

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12

1912-, Healy Kilian, ed. Awakening your soul to the presence of God: How to walk with Him daily and dwell in friendship with Him forever. Manchester, N.H: Sophia Institute Press, 1999.

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13

Vost, Kevin. Fit for eternal life: A Christian approach to working out, eating right, and building the virtues for fitness in your soul. Manchester, N.H: Sophia Institute Press, 2007.

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14

Hughes, Monica. The faces of fear. Toronto: HarperCollins, 1998.

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15

Stegemann, Barbara. The 7 virtues of a philosopher queen: A woman's guide to living & leading in an illogical world. Bedford, N.S: B. Stegemann, 2008.

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16

Plotinus. Seele, Geist, Eines: Enneade IV 8, V 4, V 1, V 6 und V 3 : griechisch-deutsch. Hamburg: F. Meiner, 1990.

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17

Plotinus. Plotino: El alma, la belleza y la contemplación. 3rd ed. Buenos Aires: Ediciones Depalma, 1987.

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18

Plotinus. Geist, Ideen, Freiheit: Enneade V 9 und VI 8 : griechisch-deutsch. Hamburg: F. Meiner, 1990.

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19

The enneads: A new, definitive edition with comparisons to other translations on hundreds of key passages. Burdett, New York: Published for the Paul Brunton Philosophic Foundation by Larson Publications, 1992.

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20

1909-, Armstrong A. H., ed. Plotinus. Cambridge, Mass: Harvard University Press, 1988.

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21

The enneads. London, England: Penguin, 1991.

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22

David James Zoppi M.A. Heaven - The Virtual Realm: A Virtual Reality for the Soul. CreateSpace Independent Publishing Platform, 2015.

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23

A Virtual Soul (del Rey Discovery). Del Rey, 1999.

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24

Harrison, Kate. Soul Storm. Hachette Children's Group, 2013.

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25

Lanette, Jestacia. Virtual Retreat for the Soul of a Woman. GoToPublish, 2022.

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26

Harrison, Kate. Soul Fire. Hachette Children's Group, 2013.

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27

Harrison, Kate. Soul Fire. Hachette Children's Group, 2012.

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28

Harrison, Kate. Soul Fire. Hachette Children's Group, 2012.

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29

Irwin, T. H. The Subject of the Virtues. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198766858.003.0003.

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Aristotle divides the soul into a rational and a non-rational part, and this division underlies his theory of the virtues. Virtues of character are virtues of the non-rational part. Mediaeval students of Aristotle express this view by saying that the passions are the subject of the virtues. Virtues of character require the agreement of the passions with the rational part of the soul. In a virtuous person, the rational part achieves ‘indirect rationality’, so that it agrees with the ‘direct rationality’ of the desires of the rational part. The capacity of the non-rational part for listening to reason in this way supports Aquinas’ argument for making the passions the ‘subject’ of some virtues of character.
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30

Vasalou, Sophia. Virtues of Greatness in the Arabic Tradition. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198842828.001.0001.

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There are few ideals of character as distinctive as the ancient virtue of “greatness of soul.” A larger-than-life virtue embodying a vision of human greatness, it has often been seen as a relic of the Homeric world and its honour-loving heroes. In philosophy, it found its most celebrated expression in Aristotle’s ethics, and it has lived on in the minds of philosophers and theologians ever since. Yet among the many lives this virtue has led in intellectual history, one remains conspicuously unwritten. This is the life it led in the Arabic tradition. A virtue of Greek warriors and their democratic epigones—what happened when this splendid virtue made landfall in the Islamic world? One of the aims of this book is to answer this question. Yet in the process, it opens out to become a story about a larger family of virtues united by their preoccupation with greatness and things great. We may call them “virtues of greatness.” An important constituent of the character ideals expounded across a range of genres within the Islamic world, this type of virtue tells us as much about the content of these ideals as about their kaleidoscopic genealogies. The Islamic world, too, had its native heroes, who bequeathed their conception of extraordinary virtue to posterity. Heroic virtue is above all expressed in a boundless aspiration to what is greatest. Could we admire such virtue enough to want it as our own? What can we learn from the Arabic tradition of the virtues?
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31

Stump, Eleonore. Guilt, Shame, and Satisfaction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813866.003.0002.

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The project of this book requires the ethics and value theory presupposed in Christian theology, and for purposes of the book the author takes the ethics and value theory of Aquinas as exemplary. It is an ethics that accepts an objective goodness which is tied to the nature of God and which is founded on a correlation of being and goodness. In its normative ethics, it is built around the virtues; but it is a non-Aristotelian virtue ethics, and it privileges relationship and the second-personal among the things it values most. Its most central virtue is love, and all the rest of its normative ethical theory rests on this virtue. This chapter contains an account of love, and it explains guilt and shame in terms of that account of love. It also considers the remedies for guilt and shame, including forgiveness, satisfaction or penance, and the remaining stain on the soul.
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32

Nazarian, Cynthia. Montaigne on Violence. Edited by Philippe Desan. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780190215330.013.28.

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This article explores the treatment of violence in Michel de Montaigne’s Essays. Although the essayist deplores it as a particularly human evil, violence is neither universally destructive nor lacking in value in his book, which proposes an agonistic view of violence that tracks an equally agonistic conception of virtue. An examination of cruelty, torture, valor, and vulnerability shows the ways in which violence’s destabilization works to provide an ethical testing grounds for the stability of the soul. Rather than turning to pacifist or compassionate alternatives, Montaigne praises valor as the quality that emerges out of the moral struggle that is violence—not the highest of virtues, but perhaps the most human in a fallen, brutal age.
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33

Magerstädt, S. Body, Soul and Cyberspace in Contemporary Science Fiction Cinema: Virtual Worlds and Ethical Problems. Palgrave Pivot, 2014.

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34

Body, Soul and Cyberspace in Contemporary Science Fiction Cinema: Virtual Worlds and Ethical Problems. Palgrave Pivot, 2014.

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35

Magerstädt, S. Body, Soul and Cyberspace in Contemporary Science Fiction Cinema: Virtual Worlds and Ethical Problems. Palgrave Macmillan Limited, 2014.

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36

1944-, Canfield Jack, Hansen Mark Victor, and Rehme Carol McAdoo, eds. Chicken soup for the soul: The book of Christmas virtues : inspirational stories to warm the heart. Deerfield Beach, Fla: Health Communications, 2005.

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37

Wilburn, Josh. The Political Soul. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198861867.001.0001.

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The Political Soul examines the relationship between Plato’s views on psychology and his political philosophy over the course of his career, focusing on his account of the spirited part of the tripartite soul, or thumos, and spirited motivation. It argues that spirit is the distinctively social or political part of the human soul for Plato: it is the source of the desires, emotions, and sensitivities that make it possible for people to form cooperative relationships with one another, interact politically, influence and absorb one another’s values through cultural modes and social processes, and protect their communities. Such emotions prominently include not only the aggressive or competitive qualities for which thumos is well-known, but also the feelings of attachment, love, friendship, and civic fellowship that bind families and communities together and make cities possible in the first place. Because spirit is the political part of the soul in this sense, moreover, two social and political challenges that occupy Plato throughout his career—namely, how to educate citizens properly in virtue and how to maintain unity and stability in political communities—cannot be addressed and resolved, on his view, without proper attention to the spirited aspects of human psychology.
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38

Bomberger, E. Douglas. Epilogue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190872311.003.0013.

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The activities of the eight musicians on New Year’s Day 1918 reflected their changed status in the musical world. Kreisler and Schumann-Heink had withdrawn from the stage, and Muck was under intense pressure to follow suit. Damrosch and Samaroff continued to be popular with audiences, but the climate of a country at war made their positions tenuous. Nick LaRocca’s Original Dixieland Jazz Band was the toast of New York after being virtually unknown a year earlier. Keppard and the Original Creole Band continued to travel the vaudeville circuits, essentially where they had been a year earlier. Jim Europe’s first concert on French soil set the stage for the introduction of jazz to Europe.
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39

Leunissen, Mariska. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190602215.003.0007.

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The conclusion brings together the results from the book and shows that for Aristotle, the process of habituation is long and arduous, and that nature can hinder one’s chances of developing virtue in the full, moral sense. The process of habituation is compared to craft-production and the process of perfection, and the lawgivers are compared to producers who use men with the best natural character traits as their materials for building the best possible (or most virtuous and happy) city. Finally, the conclusion lays out the path from natural character to moral virtue in chronological order, starting with conception and Aristotle’s theory of eugenics and ending with the unified disposition of the soul that includes both virtue of character and practical wisdom. It also briefly discusses why women and natural slaves cannot achieve full virtue and happiness according to Aristotle.
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40

Hansen, Mark, Carol Rehme, and Jack Canfield. Chicken Soup for the Soul The Book of Christmas Virtues: Inspirational Stories to Warm the Heart (Chicken Soup for the Soul). HCI, 2007.

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41

Soul-Soaring Virtues of Separation: 111 Learnings to Heal Your Heart and Help You Fly. Hay House UK, Limited, 2021.

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42

Ransom, Amy. Soul-Soaring Virtues of Separation: 111 Learnings to Heal Your Heart and Help You Fly. Hay House UK, Limited, 2021.

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43

Konstan, David. Loyalty: The Missing Virtue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190887872.003.0003.

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Ancient Greek and Roman moralists seem not to have identified loyalty as a specific virtue, and for good reason: loyalties can be divided or misdirected. Affection or love (philia) was the ground of commitment. As the sociologist Georg Simmel observed, “If love continues to exist in a relationship between persons, why does it need faithfulness . . . ? Faithfulness might be called the inertia of the soul. It keeps the soul on the path on which it started, even after the original occasion that led it onto it no longer exists.” The contrast between the classical emphasis on love as the basis of constancy and the modern regard for loyalty is illustrated by way of analyses of Euripides’ tragedy Orestes and Menander’s comedy Epitrepontes (Arbitrants), on the one hand, and John Galsworthy’s drama Loyalties and Edward Albee’s A Delicate Balance, on the other.
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44

Agrippa, Henry Cornelius. How Occult Virtues Are Infused Into Things By Ideas Through The Help Of The Soul - Pamphlet. Kessinger Publishing, LLC, 2006.

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45

Hansen, Mark Victor, and Jack Canfield. Chicken Soup for the Soul the Book of Christmas Virtues: Inspirational Stories to Warm the Heart. Chicken Soup for the Soul Publishing, LLC, 2012.

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46

Leunissen, Mariska. Perfection and the Psychophysical Process of Habituation. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190602215.003.0005.

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Chapter 5 offers a psychophysical account of how habituation changes the bodies and souls of men and makes them virtuous, by building on Aristotle’s discussion of habituation as a form of perfection in Physics VII 3, which is the only extended natural scientific treatment of the processes of habituation in the corpus. Character virtue, then, is a proportionate, unified, and stable relation that exists among the capacities that are constitutive of the perceptive part of the soul, have all individually undergone qualitative changes so that each is in the best condition possible, and are suitably obedient to the rational part of the soul, which is practically wise. The perfection that brings about this kind of psychological relation is very hard to achieve because it involves the alteration of many psychological capacities, each of which requires its own particular kind of training from infancy onward.
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47

AGARWALA, ABHI. Become a Successful Virtual Assistant : Even as a Beginner: Learn the Business side of Getting and Keeping Clients & Ditch Your Soul Sucking Job. Independently published, 2019.

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48

Hazzard-Donald, Katrina. The Search for High John the Conquer. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252037290.003.0004.

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This chapter focuses on High John the Conquer root, the most powerful and best-known root in Hoodoo practice. It asks how a root that is native only to Xalapa, Mexico, became so significant to African American Hoodoo practice, particularly in places like Virginia or other locales thousands of miles away, and how it was accessed by bondsmen and later freedmen. Zora Neale Hurston describes High John the Conquer as “our hope bringer,” an intermediary between man and God, a warrior martyr, a soul saver, and a virtual saint of the old Hoodoo religion. High John is used in numerous types of Hoodoo work and has been the most utilized Hoodoo root. This chapter discusses the possible sociocultural origins and movement of High John the Conquer root and its representative plant. It also examines the myth and legacy of High John de Conquer as well as the importance of the root in the Hoodoo pharmacopeia.
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49

Klemm, Matthew. Medical Anthropology in the Late Middle Ages: Body Soul and the Virtues According to Peter of Abano. Taylor & Francis Group, 2017.

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50

Klemm, Matthew. Medical Anthropology in the Late Middle Ages: Body, Soul, and the Virtues According to Peter of Abano. de Gruyter GmbH, Walter, 2023.

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