The Soul

Edited by A. P. Taylor (North Dakota State University)
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  1. added 2019-02-05
    The Ethics of Al-Razi.Thérèse-Anne Druart - 1997 - Medieval Philosophy and Theology 6 (1):47-72.
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  2. added 2019-02-05
    Al-Razi's Conception of the Soul: Psychological Background to His Ethics.Thérèse-Anne Druart - 1996 - Journal of Nietzsche Studies 5 (2):245-264.
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  3. added 2018-08-16
    The Soul (An Inaugural Lecture Given at University College London on May 13th, 2004).Tim Crane - manuscript
    Michael Dummett says in the preface to his book on Frege that he is always disappointed when a book lacks a preface. ‘it is like arriving at someone’s house for dinner’ Dummett says ‘and being conducted straight into the dining room’. I feel the same way about inaugural lectures. To give an inaugural lecture is in part an acknowledgement of a professional honour, and in part an opportunity to pay a personal tribute to the institution which has honoured you in (...)
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  4. added 2018-06-05
    Not Properly a Person: The Rational Soul and ‘Thomistic Substance Dualism’.Christina Van Dyke - 2009 - Faith and Philosophy 26 (2):186-204.
    Like Aristotle, Thomas Aquinas holds that the rational soul is the substantial form of the human body. In so doing, he takes himself to be rejecting a Platonic version of substance dualism; his criticisms, however, apply equally to a traditional understanding of Cartesian dualism. Aquinas’s own peculiar brand of dualism is receiving increased attention from contemporary philosophers—especially those attracted to positions that fall between Cartesian substance dualism and reductive materialism. What Aquinas’s own view amounts to, however, is subject to debate. (...)
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  5. added 2018-03-08
    Transcendental Paralogisms as Formal Fallacies - Kant’s Refutation of Pure Rational Psychology.Toni Kannisto - 2018 - Kant-Studien 109 (2):195-227.
    : According to Kant, the arguments of rational psychology are formal fallacies that he calls transcendental paralogisms. It remains heavily debated whether there actually is any formal error in the inferences Kant presents: according to Grier and Allison, they are deductively invalid syllogisms, whereas Bennett, Ameriks, and Van Cleve deny that they are formal fallacies. I advance an interpretation that reconciles these extremes: transcendental paralogisms are sound in general logic but constitute formal fallacies in transcendental logic. By formalising the paralogistic (...)
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  6. added 2018-02-08
    The Spirit and the Ego: A Brief Cognitive Model for the Spiritual Path.Richard Oxenberg - manuscript
    In this very brief piece, I outline a way of thinking about spiritual pursuits.
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  7. added 2018-01-28
    Neuroscience, Spiritual Formation, and Bodily Souls: A Critique of Christian Physicalism.Brandon Rickabaugh & C. Stephen Evans - 2018 - In R. Keith Loftin & Joshua Farris (eds.), Christian Physicalism? Philosophical Theological Criticisms. Lanham: Lexington. pp. 231-256.
    The link between human nature and human flourishing is undeniable. "A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit" (Matt. 7:18). The ontology of the human person will, therefore, ground the nature of human flourishing and thereby sanctification. Spiritual formation is the area of Christian theology that studies sanctification, the Spirit-guided process whereby disciples of Jesus are formed into the image of Jesus (Rom. 8:28-29; 2 Cor. 3:18; 2 Peter 3:18). Until the nineteenth century, (...)
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  8. added 2018-01-28
    Dismantling Bodily Resurrection Arguments Against Mind-Body Dualism.Brandon Rickabaugh - 2018 - In R. Keith Loftin & Joshua Farris (eds.), Christian Physicalism? Philosophical Theological Criticisms. Lanham: Lexington Books. pp. 295-317.
    According to the Christian doctrine of bodily resurrection, human persons will have an embodied existence in eternity. Many Christian materialists, especially Lynne Rudder Baker, Trenton Merricks, and Kevin Corcoran, argue that the doctrine of bodily resurrection creates serious problems for substance dualism (dualism). These critiques argued that bodily resurrection is made trivial by dualism, that dualism makes it difficult if not impossible to explain why we need to be embodied, or that dualism should be rejected as bodily resurrection is better (...)
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  9. added 2017-08-19
    Beyond the Circle of Life.Gregory Nixon (ed.) - 2017 - New York: QuantumDream.
    It seems certain to me that I will die and stay dead. By “I”, I mean me, Greg Nixon, this person, this self-identity. I am so intertwined with the chiasmus of lives, bodies, ecosystems, symbolic intersubjectivity, and life on this particular planet that I cannot imagine this identity continuing alone without them. However, one may survive one’s life by believing in universal awareness, perfection, and the peace that passes all understanding. Perhaps, we bring this back with us to the Source (...)
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  10. added 2017-04-14
    The “Death” of Monads: G. W. Leibniz on Death and Anti-Death.Roinila Markku - 2016 - In Charles Tandy (ed.), Death and Anti Death, vol. 14: Four Decades after Michael Polanyi, Three Centuries after G. W. Leibniz. Ann Arbor: RIA University Press. pp. 243-266.
    According to Leibniz, there is no death in the sense that the human being or animal is destroyed completely. This is due to his metaphysical pluralism which would suffer if the number of substances decreased. While animals transform into other animals after “death”, human beings are rewarded or punished of their behavior in this life. This paper presents a comprehensive account of how Leibniz thought the “death” to take place and discusses his often unclear views on the life after death. (...)
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  11. added 2017-02-14
    A Conceptualist Argument for a Spiritual Substantial Soul.J. P. Moreland - 2013 - Religious Studies 49 (1):35-43.
    I advance a type of conceptualist argument for substance dualism based on the understandability of what it would be for something to be a spirit, e.g. what it would be for God to be a spirit. After presenting the argument formally, I clarify and defend its various premises with a special focus on what I take to be the most controversial one, namely, if thinking matter is metaphysically possible, it is not the case that we have a distinct positive concept (...)
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  12. added 2017-01-10
    Mereological Nihilism and Personal Ontology.Andrew Brenner - 2017 - Philosophical Quarterly 67 (268).
    Mereological nihilists hold that composition never occurs, so that nothing is ever a proper part of anything else. Substance dualists generally hold that we are each identical with an immaterial soul. In this paper, I argue that every popular objection to substance dualism has a parallel objection to composition. This thesis has some interesting implications. First, many of those who reject composition, but accept substance dualism, or who reject substance dualism and accept composition, have some explaining to do. Secondly, one (...)
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  13. added 2016-12-23
    N.T. Wright and the Body-Soul Predicament: The Presumption of Duality in Ontological Holism.D'Oleo-Ochoa Isaias - 2016 - Stromata 58 (1):111-136.
    N.T. Wright has offered Christian philosophers a proposal where it is apparently possible to hold the belief in the intermediate state-resurrection of the body and an ontological holism in the same sense at the same time. I argue that this not only creates a basic contradiction in Wright’s ontological paradigm, but also it is not a coherent and tenable proposal despite the fact one might eventually find a potential solution to such a quandary.
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  14. added 2016-07-18
    Responding to N.T. Wright's Rejection of the Soul.Brandon L. Rickabaugh - 2018 - Heythrop Journal 59 (2):201-220.
    At a 2011 meeting of the Society of Christian Philosophers, N. T. Wright offered four reasons for rejecting the existence of soul. This was surprising, as many Christian philosophers had previously taken Wright's defense of a disembodied intermediate state as a defense of a substance dualist view of the soul. In this paper, I offer responses to each of Wright's objections, demonstrating that Wright's arguments fail to undermine substance dualism. In so doing, I expose how popular arguments against dualism fail, (...)
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  15. added 2016-06-21
    On the Mystical Element in Moral Offense: An Existential Inquiry.Richard Oxenberg - manuscript
    Moral violation often takes the form of material harm, which might lead us to suppose that it consists essentially in the harm done. And yet we might suffer the same harm through nature or accident without feeling morally offended. If a hurricane destroys my property, I suffer harm but no offense. If another person deliberately damages my property, I am offended. But why? Wherein lies the difference? My essay employs Arthur Schopenhauer’s ethic of egoism and Paul Tillich’s theology of love (...)
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  16. added 2016-01-26
    Hylomorphism and Resurrection.William Jaworski - 2013 - European Journal for Philosophy of Religion 5 (1):197-224.
    Hylomorphism provides an attractive framework for addressing issues in philosophical anthropology. After describing a hylomorphic theory that dovetails with current work in philosophy of mind and in scientific disciplines such as biology and neuroscience, I discuss how this theory meshes with Christian eschatology, the doctrine of resurrection in particular.
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  17. added 2015-10-25
    Berkeley's Active Self.Jonathan Dancy - 2005 - European Journal of Analytic Philosophy 1 (1):5-20.
    The Author considers the strengths and weaknesses of Berkeley’s account of what he calls indifferently the soul, mind, spirit or self. Such an account deserves far more credit than he has standardly been awarded for a significantly modern position, most of which has mistakenly been credited to Schopenhauer. The Aauthor relates Berkeley’s views to those recently expressed by Bill Brewer and attempts to isolate the crucial difference between Berkeley and Schopenhauer.
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  18. added 2015-08-31
    Persons: Human and Divine.Daniel J. Hill & Greg Welty - 2009 - Ars Disputandi 9:1566-5399.
    This is a book review of Peter van Inwagen and Dean Zimmerman (eds.), Persons: Human and Divine (Oxford: Oxford Univ. Press, 2007).
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  19. added 2015-08-20
    THE SPIRIT MOLECULE: DMT, BRAINS, AND A THEONEUROLOGICAL MODEL TO EXPLAIN SPIRITUAL EXPERIENCES.Shaun Smith - 2015 - Dissertation, Liberty University
    This thesis attempts to address the philosophical implications of the N, N-Dimethyltryptamine (DMT) research of Dr. Rick Strassman. Strassman concludes that the psychedelic properties of DMT represent a proper biological starting point for discussing spiritual and near-death experiences. My research attempts to incorporate philosophical elements from the philosophy of mind and philosophy of religion/mysticism to give an accurate account of some of the philosophical issues worth exploring for future research. One of the essential patterns in this thesis is to trace (...)
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  20. added 2015-04-06
    The Argument From Brain Damage Vindicated.Rocco J. Gennaro & Yonatan I. Fishman - 2015 - In Keith Augustine & Michael Martin (eds.), The Myth of an Afterlife: The Case against Life After Death. Rowman & Littlefield. pp. 105-133.
    It has long been known that brain damage has important negative effects on one’s mental life and even eliminates one’s ability to have certain conscious experiences. It thus stands to reason that when all of one’s brain activity ceases upon death, consciousness is no longer possible and so neither is an afterlife. It seems clear that human consciousness is dependent upon functioning brains. This essay reviews some of the overall neurological evidence from brain damage studies and concludes that our argument (...)
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  21. added 2014-03-07
    Is Anyone Else Thinking My Thoughts? Aquinas's Response to the Too-Many-Thinkers Problem.Eric W. Hagedorn - 2010 - Proceedings of the American Catholic Philosophical Association 84:275-286.
    It has been recently argued by a number of metaphysicians—Trenton Merricks and Eric Olson among them—that any variety of dualism that claims that human persons have souls as proper parts (rather than simply being identical to souls) will face a too-many-thinker problem. In this paper, I examine whether this objection applies to the views of Aquinas, who famously claims that human persons are soul-body composites. I go on to argue that a straightforward readingof Aquinas’s texts might lead us to believe (...)
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  22. added 2014-02-26
    Why Religion Fails to Deliver: From Blind Faith to Scientific Spirituality.Gregor Flock - unknown
    There is virtually universal agreement in the scientific community that religion does not meet the requirements of science and that its contents can consequently be largely ignored. Yet what exactly is wrong with religion from a scientific point of view and why is religion still so widely spread around the globe? -/- This article, which is strongly influenced by Harris 2005, identifies three items - widespread ignorance of the empirical (2.1), rational (2.2), and fallibilist attitude (2.3) - as religion's primary (...)
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  23. added 2014-02-23
    Die Unzulänglichkeit von Richard Swinburnes Versuch, die Existenz einer Seele modallogisch zu beweisen.Ludger Jansen & Niko Strobach - 1999 - Zeitschrift für Philosophische Forschung 53 (2):268 - 277.
    Die Zeiten, in denen der Leib-Seele-Dualismus als Ansatz der Philosophie des Geistes durch ein herrschendes Dogma als diskussionsunwürdig galt, sind vorbei. Der Dualismus darf wieder diskutiert werden. Er muß diskutiert werden, wenn in diskussionswürdiger Strenge für ihn argumentiert wird – auch wenn das, wie sich zeigen wird, manchmal ein ziemlich technisches Geschäft ist. In diesem Sinne soll im folgenden Richard Swinburnes Versuch behandelt werden, die Existenz einer Seele und damit die Wahrheit des Substanzdualismus aus einigen zunächst recht unspektakulär aussehenden Prämissen (...)
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  24. added 2013-07-20
    Holiness.Jacqueline Mariña - 2010 - In Charles Taliaferro, Paul Draper & Phil Quinn (eds.), A Companion to the Philosophy of Religion. Wiley-Blackwell.
    This essay analyzes the category of “the holy” as developed by Rudolf Otto, examining his division of the holy into rational and non-rational elements. While rational elements of the holy are closely tied to ethics, another aspect of the holy can only be apprehended through sui generis feelings irreducible to other mental states. But how do non-rational elements relate to rational, ethical categories? I trace the distinction between rational and non-rational elements in Otto’s analysis to Kant’s two faculty psychology: the (...)
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  25. added 2013-07-12
    Tattvarthsutra.Vijay K. Jain - 2011 - Vikalp Printers.
    A special feature of Acharya Umasvami’s Tattvarthsutra is that it is the first Jaina scripture written in the Sanskrit language. The work is of great value for the beginner as well as for the learned. Its composition has great charm. Each Sutra is composed in least possible words and can easily be memorized. Many Jains recite these Sutras. -/- Tattvarthsutra is invaluable for understanding life, and pursuit of happiness. The hardships and afflictions that we have to endure are of our (...)
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  26. added 2013-04-24
    Nocíón de Espíritu Encarnado en el pensamiento de Teilhard de Chardín.Gerardo Ferral Gayosso - 2006 - Dissertation, Instituto de Estudios Superiores Rafael Guízar Valencia
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  27. added 2012-05-31
    The Form of Soul in the Phaedo.Brian Prince - 2012 - Plato 11 11.
    Although the Phaedo never mentions a Form of Soul explicitly, the dialogue implies this Form’s existence. First, a number of passages in which Socrates describes his views about Forms imply that there are very many Forms; thus, Socrates’ general description of his theory gives no ground for denying that there is a Form of Soul. Second, the final argument for immortality positively requires a Form of Soul.
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  28. added 2012-02-06
    Nothing Better Than Death: Insights Into Sixty-Two Near-Death Experiences.Kevin R. Williams (ed.) - 2002 - Xlibris.
    The author takes a look at sixty-two near-death experiences and shares them with the reader. They range in topics from God, Heaven, Hell, Reincarnation and Suicide, to name a few. Did these people truly see into the next world? Did they reveal hat awaits each one of us as we walk through that portal? Does it really matter what faith we are or how good or bad we are in this life? This book delivers to the reader compelling testimonies from (...)
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  29. added 2012-01-07
    The Inescapable Self.Steven M. Duncan - manuscript
    In this paper I discuss the existence of the substantial self and argue against those, like Hume, who deny its reality.
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  30. added 2011-10-19
    Breaking Out of One's Head (& Awakening to the World).Gregory Nixon - 2011 - Journal of Consciousness Exploration and Research 2 (7):1006-1022.
    Herein, I review the moment in my life when I awoke from the dream of self to find being as part of the living world. It was a sudden, momentous event that is difficult to explain since transcending the self ultimately requires transcending the language structures of which the self consists. Since awakening to the world took place beyond the enclosure of self-speech, it also took place outside our symbolic construction of time. It is strange to place this event and (...)
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