Soul (Humanities) Research Papers - Academia.edu (original) (raw)

Translated and annotated: Menahem Luz
Analysis Aharon Ben-Ze'ev

The statement that a human being is a soul and a body is not sufficient. The way their union comes about in the mutual creation of one human being is what matters. Moreover, the spiritual substance of a human being has a different... more

The statement that a human being is a soul and a body is not sufficient. The way their union comes about in the mutual creation of one human being is what matters. Moreover, the spiritual substance of a human being has a different structure than the material substance, yet there is some similarity, indeed something in common. The most difficult issue refers to the existence of the spiritual element in the body, which unites it with the soul and creates the human body out of it. The combination of body and soul, as well as the human community, has its structure. Individual human beings and communities are engrafted in the life of the Triune God. The substantial structure of a human being constitutes the foundation of the social structure and coherent wholeness with the structure of life of the Divine Persons.

Eine Hommage an die Entwicklung des naturwissenschaftlichen Denkens vom Paradies bis in die Neuzeit mit überraschenden mythischen und historischen Erkenntnissen. KAPITEL XLII. bis L. Eine Hommage an die Entwicklung des... more

Eine Hommage an die Entwicklung des naturwissenschaftlichen Denkens vom Paradies bis in die Neuzeit mit überraschenden mythischen und historischen Erkenntnissen. KAPITEL XLII. bis L. Eine Hommage an die Entwicklung des naturwissenschaftlichen Denkens vom Paradies bis in die Neuzeit mit überraschenden mythischen und historischen Erkenntnissen.

While writers of modern vampire tales frequently discard many elements of traditional folklore, Joss Whedon demonstrated a remarkably consistent reluctance to follow a similar course in Buffy the Vampire Slayer and its successful spin-off... more

While writers of modern vampire tales frequently discard many elements of traditional folklore, Joss Whedon demonstrated a remarkably consistent reluctance to follow a similar course in Buffy the Vampire Slayer and its successful spin-off Angel. Some critics have suggested, however, that Whedon's reliance on folkloric antecedents resulted in two distinct but fundamentally irreconcilable portrayals of the human soul as both a metaphor for human moral agency and as the reified seat of individual identity and conscience. This paper argues by contrast that the ongoing tension between these two representations—one existential and the other ontological—opened the way for Whedon and his writers explore questions about human identity from inexact and shifting moral perspectives that were unusually nuanced.

Although there is a clear historical connection, Jewish beliefs on the afterlife were never identical with what Christians held to be true. We must also consider to what degree Judaism actually influenced the development of the... more

Although there is a clear historical connection, Jewish beliefs on the afterlife were never identical with what Christians held to be true. We must also consider to what degree Judaism actually influenced the development of the resurrection belief in Christianity. This forces us to ask another basic question, How typical of Judaism during this time was the belief in the resurrection, not least the belief in the resurrec- tion of the flesh? Does Judaism in early imperial times offer any clue for why early Christians chose this one form of belief in the afterlife and not anything else?

The problem of diachronic personal identity is this: what explains why a person P1 at time T1 is numerically identical with a person P2 at a later time T2, even if they are not at those times qualitatively identical? One traditional... more

The problem of diachronic personal identity is this: what explains why a person P1 at time T1 is numerically identical with a person P2 at a later time T2, even if they are not at those times qualitatively identical? One traditional explanation is the soul theory, according to which persons persist in virtue of their nonphysical souls. I argue here that this view faces a new and arguably insuperable dilemma: either (a) souls, like physical bodies, change over time, in which case the soul theory faces an analogue problem of diachronic soul identity, or (b) souls, unlike physical bodies, do not change over time, in which case the soul theory cannot explain why souls relate to particular bodies over time and so at best only partially explains personal identity. I conclude that the soul theory fares no better than physicalist-friendly accounts of personal identity such as bodily- or psychological-continuity-based views.

This article proposes an alternative to O'Connell's thesis regarding the young Augustine's theory of man through a detailed parallel analysis of the Latin text of the De Genesi contra Manichaeos and of the Greek text of the Enne-ads and... more

This article proposes an alternative to O'Connell's thesis regarding the young Augustine's theory of man through a detailed parallel analysis of the Latin text of the De Genesi contra Manichaeos and of the Greek text of the Enne-ads and illustrates Augustine's dependence on and at the same time distance from Plotinus' thought. Through a strictly philological analysis of all the texts under exam the article demonstrates that O'Connell's conclusions, which for years have stirred a heated debate among scholars, cannot be held. Augustine never thought of man in Paradise as disembodied, as O'Connell suggests, but rather as provided with a body that was different from the one man has on earth. In the last forty years of scholarship on the relation between Plotinus and Augustine one of the most controversial questions has surely been that of the understanding of the human soul by Augustine. Did he see human souls, and hence human beings tout court, as fallen from a previous state of bliss in a celestial pre-existence? The scholar who first posed this question, R.J. O'Connell, gave it a positive answer: in his works he sustains that, in his view on human nature and on the origin and ultimate essence of the soul, Augustine did not just sympathize with a theory at odds with the orthodox doctrine of the Church, but openly sustained it. As a base for his speculation Augus-tine used the writings of Plotinus, through which he would have de facto 'platonized' Christianity, introducing an understanding of the faith that results in a falsification of its true message. It is easy to see the deep relevance of such a hypothesis concerning Augustine's speculation: for, if correct, it would completely reshape our understanding of one of the figures that most influenced the development of Western thought, while at the same time it would prompt a re-evaluation of the

Úvahy o vztahu vlka a symboliky s ním spojené a člověka.

Concept of Soul among North American Indians Questions concerning soul have troubled mankind since time immemorial – even before the beginnings of any religious teachings and beliefs. They remain topical to present day. Though the... more

Concept of Soul among North American Indians
Questions concerning soul have troubled mankind since time immemorial – even before the beginnings of any religious teachings and beliefs. They remain topical to present day. Though the closest attention is usually paid to the processes happening to soul after death, in this article we attempt to track the peculiarities of its life-time existence on the example of the concepts of soul among North American Indians.
On the basis of beliefs of different tribes and their myths we dwell upon the most significant questions concerning soul – its essence and origin, the number of souls in man, the difference between the notions “soul” and “spirit”, the roots of animism and totemism, the idea about helping and guardian spirits, journeys of soul and border states of consciousness, the role of medicine men in communication with souls, the reasons of the fear of ghost spirits, transformations and reincarnations of soul...
In the end we come to the conclusion that despite some differences in the American Indian ideas about soul, however, there are much more similarities in them than it may seem at first glance: for a number of reasons the origin of soul cannot be traced and remains rather vague; this substance is inherent not only in people but also animals, insects, plants and even objects; everybody has at least two or up to four souls which can move (travel) and reincarnate after the death of the physical body; soul, or spirit, can exist independently and may take different appearances. All these beliefs reflected in the mythology, rituals, superstitions and traditions of American Indians are still passed from generation to generation being an integral part of their culture.

Naftali Rothenberg, “Rabbi Akiva, Other Martyrs, and Socrates: On Life, Death, and Life after Life,” in: olam ha’zeh v’olam ha-ba: This World and the World to Come in Jewish Belief and Practice, Leonard J. Greenspoon, editor; Proceedings... more

Naftali Rothenberg, “Rabbi Akiva, Other Martyrs, and Socrates: On Life, Death, and Life after Life,” in: olam ha’zeh v’olam ha-ba: This World and the World to Come in Jewish Belief and Practice, Leonard J. Greenspoon, editor; Proceedings of the Twenty-Eighth Annual Symposium of the Klutznick Chair in Jewish Civilization, October 25-26, 2016; East Lafayette 2017: Purdue University Press.
Rabbi Akiva transformed his execution by the Romans into a further, final lesson, in his philosophy of love. Rabbi Akiva's death raises questions of theodicy, and of the place of belief in life after death—juxtaposed with the moral challenges presented within the physical world. The emphasis placed on life in this world, as opposed to life in the world to come, brings to mind a comparison between the meaning of Rabbi Akiva's death and the meaning of the death of Socrates—as reflected in the latter's conversation with his companions as the time approached for him to drink the cup of hemlock, and in the discussion between Rabbi Akiva and his students during his execution.

On yedinci yüzyılda ilk kez tarih sahnesine çıktığından beri, gerek felsefi gerekse bilimsel çok sayıda araştırma ve tartışmaya konu olan "zihin" kavramının kökenleri modernite öncesinde hem felsefe hem de dinlerin en önemli öğelerinden... more

On yedinci yüzyılda ilk kez tarih sahnesine çıktığından beri, gerek felsefi gerekse bilimsel çok sayıda araştırma ve tartışmaya konu olan "zihin" kavramının kökenleri modernite öncesinde hem felsefe hem de dinlerin en önemli öğelerinden biri olan "ruh" kavramında bulunmaktadır. Dolayısıyla, zihin kavramına tam anlamıyla vakıf olabilmek, kavramın mahiyetini, içeriğini, kapsamını ve ruh kavramından hangi açılardan farklılaştığını idrak edebilmek için ruhun tarihinin hesaba katılması gerektiği açıktır. Bu çalışmanın amacı, tarihsel kaynakların elverdiği ölçüde, hikâyenin en başına dönerek antik Yunan mitolojisi ve felsefesindeki ruh kavram(lar)ını, ilkel düşünceyi arka plana alarak incelemek ve ruh kavramının geçirdiği üniterleşme sürecini ortaya koymaktır. Anahtar Kelimeler: Ruh, psukhe, antik Yunan felsefesi, Homeros, Orpheusçuluk, ruhun üniterleşmesi. Abstract The origin of the concept of "mind", which has been the subject to a large number of philosophical and scientific investigations since it first got to stage of history in the seventeenth century, can be found in the concept of the "soul" which has been one of the most important constituents of both philosophy and religion before modernity. Therefore, in order to have a grasp of this concept, to comprehend the true nature, content and extent of it and how it differs from the concept of the soul, it is necessary

This chapter argues that the publication of The Hobbit, prior to the publication of any other works in the Legendarium, created a series of continuity challenges for Tolkien regarding the spiritual state of his non-human characters. The... more

This chapter argues that the publication of The Hobbit, prior to the publication of any other works in the Legendarium, created a series of continuity challenges for Tolkien regarding the spiritual state of his non-human characters. The Cockney trolls, boulder-tossing giants, social goblins, and anthropomorphized beasts found within The Hobbit all run contrary to Tolkien’s later ideals of how Ilúvatar structured the lives and moralities of the races of Middle-earth. Unlike the more bestial trolls and orcs of The Lord of the Rings, The Hobbit incorporates a “civilized” race of goblins, replete with an apparently independent king, a developed culture, and autonomous self-awareness. Similarly, a fairly diverse cast of talking animal characters lends The Hobbit an almost Narnian feel, a tone very distinct from the rest of Tolkien’s works (Tolkien, Letters 42). The Lord of the Eagles wears an incongruous golden crown, and the spiders of Mirkwood banter humorously and are offended by bad poetry, all in sharp contrast to the eagles and spiders of LOTR and The Silmarillion. The chapter asserts that these contrasts caused Tolkien considerable trouble in the years after The Hobbit was published. Tolkien’s three races of sentient, created beings (Elves, Men, and Dwarves) each have their own cosmology and eschatology, designed by Tolkien as distinct threads in the fabric of Arda. Talking animals and civilized orcs simply did not fit Tolkien’s theological hierarchy, and, as a result, Tolkien struggled mightily to harmonize creatures of The Hobbit with the rest of the Legendarium. The chapter will conclude that these theological difficulties lead directly to some of Tolkien’s most popular and fascinating origin tales, such the explanation offered in The Silmarillion that orcs were initially elves captured and twisted by Morgoth or that the Great Eagles might actually be immortal maiar in disguise (Sil 50). It will be seen that Tolkien’s late concern for absolute continuity and theological correctness caused these harmless, apparently throwaway components of The Hobbit to contribute to the rich cosmological textures of the greater Legendarium.

This book, Soul Theory, is a compilation of all the papers that the author has published in various peer reviewed journals and conferences. Nature (or God, if you so desire) is the creator of everything in the universe. Creations cannot... more

More than 20 years after presenting his first interpretation of the mosaic from the House of Aion in a paper entitled “Uwagi na temat mozaiki z Domu Aiona w Nea Paphos (Cypr)” (Meander 9/10, 1987, p. 421-438, in Polish, and translated to... more

More than 20 years after presenting his first interpretation of the mosaic from the House of Aion in a paper entitled “Uwagi na temat mozaiki z Domu Aiona w Nea Paphos (Cypr)” (Meander 9/10, 1987, p. 421-438, in Polish, and translated to English: « The Immortality of the Human Soul and the Dionysiac Mysteries in the 4th Century Allegory [in Connection with the Interpretation of the Mosaic from the “House of Aion” at Paphos in Cyprus]»), where he proposed reading the five mythological panels (1. Leda and Zeus; 2. Dionysus on Mount Nysa; 3. The Dionysian thiasos; 4. Apollo and Marsyas; 5. The Apotheosis of Cassiopeia) as an allegory of the destiny of the human soul and body, starting with conception and ending with the liberation of the soul and its apotheosis, the author now enhances his initial interpretation with numerous reflections concerning the historical context of this work of art, created in the years 320-360.
If, according to the author, the mosaic is a “Hymn” in honour of the pagan gods, Man (his soul) and his place in the (pagan) universe, then at the same time it polemicises with the Christian faith and its God, Jesus Christ.
The author puts forward numerous new solutions relating to the mosaic’s iconography and iconology. Analysis of the mosaic also leads him to propose a solution to the as-yet unanswered question regarding the absence of images of the crucified Christ in Christian art of the 3rd and 4th centuries, up until 420/430, when the first images of Christ on the cross appear.
CONTENTS:
Introduction
1. Research to-date (recap)
2. Description of mosaic (recap)
2.1. Composition of five mythological scenes
2.2. Brief iconographic description of mythological panels
2.3. Outline of individual iconographic elements and their respective roles
2.4. The pagan gods’ air of majesty and dignity as an expression of piety
3. A few words about the pagan reaction
4. An apology of pious human life according to pagan principles and a polemic on the Christian model of Man and his theological idol, Jesus Christ
4.1. Divine intervention in the act of human conception (allusion to/polemic on the Annunciation to the Virgin Mary)
4.2. The Epiphany of Dionysus (an allusion to the Epiphany of Christ – Theou Pais)
4.3. The procession and dissemination of Dionysian order (allusion to/polemic on Christ’s entry into Jerusalem)
4.4. The error of Marsyas (polemic on/allusion to the error of Jesus the Messiah): arrest, sentencing for arrogance and lack of piety (asebeia) and condemnation to a martyr’s death
4.5. The anabasis (or anagoge psyches) of a ‘beautiful soul’ (allusion to/polemic on the Ascension of Christ)
5. A few words on the mosaic programme prior to final conclusions
Final conclusions

An analysis of Conway’s solution to the mind-body problem with (1) an argumentation against Carolyn Merchant’s reading of Conway’s philosophy as spiritualistic reductionism and (2) a discussion on Conway’s philosophy in relation to the... more

An analysis of Conway’s solution to the mind-body problem with (1) an argumentation against Carolyn Merchant’s reading of Conway’s philosophy as spiritualistic reductionism and (2) a discussion on Conway’s philosophy in relation to the methodology of history of women in philosophy.
In this essay, I will focus on Conway’s solution to the mind-body problem. Based on my own reading of The Principles, I wish to challenge Merchant’s (1979) interpretation of Conway’s philosophy as “reducing body to spirit”5. In connection to this, I will refer to other readings of The Principles, which either interpret Conway’s concepts in the same way, or differently. Rejecting Merchant’s statements, I will argue that the substance in question is not essentially spiritual, but vital and in constant change - the concept of vitality being the core of Conway’s solution to the mind-body problem. Secondly, I will look at the consequences of a pure biographical contextualization, arguing that Merchant’s reading does not legitimize Conway’s “theoretical curiosity”.

Here are some comprehensive notes breaking down Plotinus' philosophy of temporality and eternity in Ennead III.vii. They aim to situate Plotinus' work within the context of ancient and late ancient philosophy more broadly. Some special... more

Here are some comprehensive notes breaking down Plotinus' philosophy of temporality and eternity in Ennead III.vii. They aim to situate Plotinus' work within the context of ancient and late ancient philosophy more broadly. Some special comments are included in order to relate Plotinus back to his precursors (Plato, Aristotle, Epicureans, Stoics) and 'followers' (Augustine, Boethius). Topics discussed include: the nature of eternity (aiōn) as atemporality (rather than everlasting duration); the possibility of defining the nature of time (in terms of diastasis and 'ways of life'); the ongoing opposition between atomism and continuum theory; and the relationship of temporality to the Three Primary Hypostases (One, Nous, Psyche).

La mayoría de mitologías y religiones suponen que tras la muerte del hombre sobrevive su parte espiritual, que puede reencarnarse en otro ser, o simplemente se desvanece si los vivos no mantienen su memoria. La aportación que hace el... more

La mayoría de mitologías y religiones suponen que tras la muerte del hombre sobrevive su parte espiritual, que puede reencarnarse en otro ser, o simplemente se desvanece si los vivos no mantienen su memoria.
La aportación que hace el cristianismo a esas religiones es considerar que el alma permanece inmutable tras la muerte, para que así pueda ser premiada o castigada eternamente en función del comportamiento que haya tenido en vida.
Y a partir de esta premisa, el metaverso cristiano se enriquecerá con cielos e infiernos para acoger a las almas de justos y condenados, y los poblará con ángeles y demonios que las cuidarán o torturarán eternamente.

This paper aim to analyze the tradition of the theory of the immortality of the soul and its metempsychosis, with the intention, on the one hand, of determining whether it can be traced back to the practice and doctrine of... more

This paper aim to analyze the tradition of the theory of the immortality of the soul and its metempsychosis, with the intention, on the one hand, of determining whether it can be traced back to the practice and doctrine of proto-Pythagoreanism, and on the other hand, of understanding to what extent it has contributed to the definition of the category of Pythagoreanism throughout history. The oldest testimonies attributing that doctrine to Pythagoras suggest two different hermeneutic routes. First, although old, the theory of the immortality of the soul, apocalyptic by its very nature, does not imply the existence of a dogmatic system of beliefs. That is to say that throughout the various strata of the Pythagorean tradition, the concept of this immortality significantly differed. Second, as a result of the first route, it turned out to be necessary to verify how the reception of the theory by later sources contributed to the construction , through it, of the category of Pythagoreanism. The testimonies of Xenophanes, Heraclitus, Ion and Empedocles suggest that metempsychosis is quite an old theory, corresponding to the proto-Pythagorean stratum. One finds in Aristotle the most explicit testimony of the existence of a proto-Pythagorean theory of metempsychosis: the use of the term mýthoi to refer to the Pythagorean doctrines of the soul suggests that Aristotle considered them sufficiently old, and therefore in all probability proto-Pythagorean. The Aristotelian lexicon ultimately will reveal proto-Pythagoreanism as the source of the doctrines of the immortality of the soul and its transmigration. Keywords Aristotle – Pythagoreanism – myths – metempsychosis

This book deals with the Greek cure of the soul, focusing in particular on Socrates, who turned this idea into the core of his own philosophy. The first chapter offers an overlook of the different meanings of psyche from myth to Homer,... more

This book deals with the Greek cure of the soul, focusing in particular on Socrates, who turned this idea into the core of his own philosophy. The first chapter offers an overlook of the different meanings of psyche from myth to Homer, Orphism, and the Presocratics (until Diogenes of Apollonia). The following chapters deal with Socrates’ peculiar understanding of the cure of the soul. Chapter two introduces to the “Socratic question” from the viewpoint of the Socratic cure of the soul. Chapter three focuses on the dialogues attributed to Plato (Apology, Phaedrus, and the First Alcibiades). Chapter four on Xenophon’s Memorabilia. The study shows that one common thread among these different accounts is the relationship between the soul and the divine: the Socratic cure of the soul implies an openness to both the world and its cosmic order.

Gregory of Nyssa' doctrine of the soul is often interpreted in Platonic terms. Indeed it has been claimed that it is Platonic psychology in thinly-veiled disguise. However, I argue in this paper that a close reading of key passages in his... more

Gregory of Nyssa' doctrine of the soul is often interpreted in Platonic terms. Indeed it has been claimed that it is Platonic psychology in thinly-veiled disguise. However, I argue in this paper that a close reading of key passages in his writing De anima et resurrectione demonstrates that the specifically Christian, theological demands caused a much more fundamental and much more far-reaching reconceptualisation than is usually recognised.

In this essay, we look at what the the Eastern Church fathers of the first eight centuries say about the immortality of the soul. As we will see, the answer to whether or not the soul is immortal depends on what one means by the words... more

In this essay, we look at what the the Eastern Church fathers of the first eight centuries say about the immortality of the soul. As we will see, the answer to whether or not the soul is immortal depends on what one means by the words mortal and immortal. For the term θανατος (and its cognates, θνητος and φθορα) can be, and are, used by the Eastern fathers to indicate any number of things. Some referents for these words the Eastern fathers negate when speaking about the soul, while others they do not. The result is that the Eastern fathers affirm that the soul is immortal in certain senses, while denying its immortality in other senses. At least four possible meanings of the word θανατος (and its cognates) appear in the Eastern writers. We will look at each meaning in turn to decipher the Eastern patristic stance on the immortality of the soul.

Atti del V convegno di studi della Società Italiana per lo Studio del Pensiero Medievale (Venezia, 25-28 settembre 1995). A cura di Carla Casagrande e Silvana Vecchio. I. Tolomio, 'Corpus carcer' nell'Alto Medioevo - Metamorfosi di un... more

Atti del V convegno di studi della Società Italiana per lo Studio del Pensiero Medievale (Venezia, 25-28 settembre 1995). A cura di Carla Casagrande e Silvana Vecchio. I. Tolomio, 'Corpus carcer' nell'Alto Medioevo - Metamorfosi di un concetto - L. Sileo, La definizione di anima nel dibattito della prima metà del Duecento - F. Mignini, Anima e corpo negli scritti psicologici di Sigieri di Brabante - I. Sciuto, Le passioni dell'anima nel pensiero di Tommaso d'Aquino - R. Martorelli Vico, Anima e corpo nell'embriologia medievale - L. Cova, Morte e immortalità del composto umano nella teologia francescana - J. Baschet, La parenté partagée: engendrement charnel et infusion de l'âme (à propos d'une miniature de la fin du XVe siècle) - C. Trottmann, Sulla funzione dell'anima e del corpo nella beatitudine. Elementi di riflessione nella scolastica - B. Faes de Mottoni, Bonaventura e il corpo dell'angelo - P. Lucentini, Il corpo e l'anima nella tradizione ermetica medievale - S. Nagel, La 'vox' come 'medium' fra anima e corpo: annotazioni in margine ai commenti al "De animalibus" attribuiti a Pietro Ispano - G. Spinosa, Vista, 'spiritus' e immaginazione, intermediari tra l'anima e il corpo nel platonismo medievale dei secoli XII e XIII - A. Gallo, Anima e corpo nell'ascolto della musica: il 'raptus' secondo Pietro d'Alvernia - L. Mauro, La 'musica del polso' in alcuni trattati del Quattrocento - F. Bruni, Teologia del corpo e pietà popolare: le reliquie come metonimia - D. Knox, Disciplina del corpo e dell'anima. L'eredità del Medioevo - R. Lambertini, Il cuore e l'anima della città. Osservazioni a margine sull'uso di metafore organicistiche in testi politici bassomedievali - C. Marmo, Corpo e anima del linguaggio nel XIII secolo. Indice dei manoscritti. - Indice dei nomi e delle opere anonime.