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On Aristotle's Conception of Soul

In Martha Craven Nussbaum & Amélie Rorty (eds.), Essays on Aristotle's De anima. New York: Oxford University Press. pp. 93-107 (1992)

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  1. Can reason establish the goals of action? Assessing interpretations of Aristotle’s theory of agency.Juan Pablo Bermúdez - 2017 - Discusiones Filosóficas 18 (30):35-62.
    Scholarship on Aristotle’s theory of action has recently veered toward an intellectualist position, according to which reason is in charge of setting the goals of action. This position has recently been criticized by an anti-intellectualism revival, according to which character, and not reason, sets the goals of action. I argue that neither view can sufficiently account for the complexities of Aristotle’s theory, and suggest a middle way that combines the strengths of both while avoiding their pitfalls. The key problem for (...)
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  • Electromagnetic Radiation, a Living Cell and the Soul: A Collated Hypothesis.Contzen Pereira - 2015 - Neuroquantology 13 (4).
    The soul is believed to be an immortal essence of living things in scores of philosophical and religious traditions but sparsely understood by science. The word ‘soul’ does not have a scientific definition but through this paper is hypothesized to be an indefinite, non-structured, massless energy made up of electromagnetic radiations that is confined in the cytoskeletal network of the biological cell. Electromagnetic radiations continually interact with the biological cell and propagate within the cell; by a pathway known as ‘Cell-Soul (...)
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  • Commentary on Sisko.Michael Pakaluk - 2000 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 16 (1):199-206.
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  • Self and self-consciousness: Aristotelian ontology and cartesian duality.Andrea Christofidou - 2009 - Philosophical Investigations 32 (2):134-162.
    The relationship between self-consciousness, Aristotelian ontology, and Cartesian duality is far closer than it has been thought to be. There is no valid inference either from considerations of Aristotle's hylomorphism or from the phenomenological distinction between body and living body, to the undermining of Cartesian dualism. Descartes' conception of the self as both a reasoning and willing being informs his conception of personhood; a person for Descartes is an unanalysable, integrated, self-conscious and autonomous human being. The claims that Descartes introspectively (...)
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  • Living without a Soul: Why God and the Heavenly Movers Fall Outside of Aristotle’s Psychology.Caleb Cohoe - 2020 - Phronesis 65 (3):281-323.
    I argue that the science of the soul only covers sublunary living things. Aristotle cannot properly ascribe ψυχή to unmoved movers since they do not have any capacities that are distinct from their activities or any matter to be structured. Heavenly bodies do not have souls in the way that mortal living things do, because their matter is not subject to alteration or generation. These beings do not fit into the hierarchy of soul powers that Aristotle relies on to provide (...)
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  • (1 other version)Content and cause in the aristotelian mind.Michael V. Wedin - 1993 - Southern Journal of Philosophy 31 (S1):49-105.
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  • Aristotle on how to define a psychological state.Michael V. Wedin - 1996 - Topoi 15 (1):11-24.
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  • Aristotle's Teleological Luck.Filip Grgic - 2016 - Freiburger Zeitschrift für Philosophie Und Theologie 63 (2):441-457.
    In this paper I discuss some problems with Aristotle’s characterization of lucky events as events which are “for the sake of something”. I argue that there is no special sense of the phrase “for the sake of something” when applied to lucky events. Qua event, a lucky event has come about for the sake of something and thus unqualifiedly belongs among things that come about for the sake of something. But qua lucky event, it has not come about for the (...)
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  • On Courage. The Sense Of θυμός.Tiziana Migliore - 2019 - Humana Mente 12 (35).
    This study provides an integrated analysis of ϑυμός. A psychosomatic concept, found in Greek epics and medicine, θυμός designates courage as a “vital force around the chest”. Later, its meaning has been specified in two fields: 1) ϑυμός, thymós, the irascible soul, parallel to the concupiscible soul and opposite to the rational one, according to Plato’s tripartition; 2) ϑύμος, thymus, a cardiac gland of the vascular system. Today, the idea that θυμός, courage, and ϑύμος, cardiac gland, could have a common (...)
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  • Aristotle on the Relation of the Intellect to the Body: Commentary on Broadie.Victor Caston - 1996 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 12 (1):177-192.
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  • (1 other version)Alejandro y Aristóteles en torno a la causalidad motriz del alma.Jorge Mittelmann - 2009 - Estudios de Filosofía (Universidad de Antioquia) 40:135-157.
    Este ensayo sostiene que uno de los desafíos más apremiantes que debe enfrentar una psicología de inspiración peripatética es el de conservar la relevancia causal del alma en los tres órdenes del cambio físico (traslación, alteración y crecimiento), sin hacer de ella un “motor” interno que desplace al organismo por hallarse en continuidad con él. En caso de no sortear con éxito este escollo, tal psicología no podrá afirmar que el alma sea un ítem inextenso e impasible, sino (a lo (...)
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  • (2 other versions)Real Things and the Mind Body Problem.Marie McGinn - 2000 - Proceedings of the Aristotelian Society 100 (1):303-317.
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  • Under Darwin’s Cosh? Neo-Aristotelian Thinking in Environmental Ethics.Michael Wheeler - 2005 - Royal Institute of Philosophy Supplement 56:22-23.
    As a first shot, one might say that environmental ethics is concerned distinctively with the moral relations that exist between, on the one hand, human beings and, on the other, the non-human natural environment. But this really is only a first shot. For example, one might be inclined to think that at least some components of the non-human natural environment have independent moral status, that is, are morally considerable in their own right, rather than being of moral interest only to (...)
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  • The history of psychological categories.Roger Smith - 2005 - Studies in History and Philosophy of Science Part C: Studies in History and Philosophy of Biological and Biomedical Sciences 36 (1):55-94.
    Psychological terms, such as ‘mind’, ‘memory’, ‘emotion’ and indeed ‘psychology’ itself, have a history. This history, I argue, supports the view that basic psychological categories refer to historical and social entities, and not to ‘natural kinds’. The case is argued through a wide ranging review of the historiography of western psychology, first, in connection with the field’s extreme modern diversity; second, in relation to the possible antecedents of the field in the early modern period; and lastly, through a brief introduction (...)
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