A Brief History of the Soul by Stewart Goetz

By Stewart Goetz

Content material:
Chapter 1 The Soul in Greek proposal (pages 6–29):
Chapter 2 The Soul in Medieval Christian suggestion (pages 30–64):
Chapter three The Soul in Continental idea (pages 65–104):
Chapter four The Soul in Locke, Butler, Reid, Hume, and Kant (pages 105–130):
Chapter five the matter of Soul–Body Causal interplay (pages 131–151):
Chapter 6 The Soul and modern technological know-how (pages 152–181):
Chapter 7 modern demanding situations to the Soul (pages 182–201):
Chapter eight suggestions at the way forward for the Soul (pages 202–215):

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Sample text

Examples of such powers are the power to see, the power to hear, the power to smell, the power to think, and the power to will. 72), the powers of thought and will do not make use of a bodily organ. “[I]t is clear [. ] that some of the soul’s activities, namely understanding and willing, do not take place in bodily organs” (Summa theologiae, Ia. 5). Are all of the powers present in each and every part of the body?

4). Another problem for explaining the unqualified soul–body unity of a human being in terms of a mere unity between mover and moved is that it does not by itself exclude the possibility for a soul to have a different body than the one it actually has, which is something that is excluded 50 The Soul in Medieval Christian Thought by unqualified oneness. ad 4). ” It is, then, impossible for the soul of a dog to enter the body of a wolf, or for a man’s soul to enter any body other than a man’s. But the proportion between man’s soul and man’s body is the same as between this man’s soul and this man’s body.

Thus, when Paul boasted to the Corinthians that he was caught up in paradise though he could not remember whether he was in his body or out of it (2 Corinthians 12: 2 – 4), he was simply presupposing that he was a soul that could exist outside his body. In sum, it is hard to square Christian teachings about the person being with God upon their death (Luke 23: 43) with materialism; for, if the person is the very same thing as the body, then if the body is destroyed, the person is destroyed, and it makes little sense to affirm that the person is somehow with God.

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