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Journal articles on the topic 'Body and Soul Dualism'

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Published: 4 June 2021

Last updated: 14 February 2022

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1

Nathan, N. M. L. "Substance Dualism Fortified." Philosophy 86, no. 2 (2011): 201–11. http://dx.doi.org/10.1017/s0031819111000039.

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You have a body, but you are a soul or self. Without your body, you could still exist. Your body could be and perhaps is outlasted by the immaterial substance which is your soul or self. Thus the substance dualist. Most substance dualists are Cartesians. The self, they suppose, is essentially conscious: it cannot exist unless it thinks or wills or has experiences. In this paper I sketch out a different form of substance dualism. I suggest that it is not consciousness but another immaterial feature which is essential to the self, a feature in one way analogous to a non-dispositional taste. Each

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Taliaferro, Charles. "Are We Embodied Souls?" Roczniki Filozoficzne 69, no. 1 (2021): 83–87. http://dx.doi.org/10.18290/rf21691-8.

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It is argued that Swinburne should stress the functional unity of soul and body under most healthy conditions. Too often, critics of substance dualism charge dualists with promoting a problematic bifurcation between soul and body. Swinburne’s work is defended against objections from Thomas Nagel. It is argued that Swinburne’s appeal to the first-person point of view is sound.

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Wong, Kevin W. "Pairing Problems: Causal and Christological." Perichoresis 19, no. 2 (2021): 99–118. http://dx.doi.org/10.2478/perc-2021-0013.

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Abstract Trenton Merricks has objected to dualist conceptions of the Incarnation in a similar way to Jaegwon Kim’s pairing problem. On the original pairing problem, so argues Kim, we lack a pairing relationship between bodies and souls such that body A is causally paired with soul A and not soul B. Merricks, on the other hand, argues that whatever relations dualists propose that do pair bodies and souls together (e.g. causal relations) are relations that God the Son has with all bodies whatsoever via his divine attributes (e.g. God the Son could cause motion in any and all bodies via his omnip

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Richert, Rebekah, and Paul Harris. "Dualism Revisited: Body vs. Mind vs. Soul." Journal of Cognition and Culture 8, no. 1-2 (2008): 99–115. http://dx.doi.org/10.1163/156770908x289224.

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AbstractA large, diverse sample of adults was interviewed about their conception of the ontological and functional properties of the mind as compared to the soul. The existence of the mind was generally tied to the human lifecycle of conception, birth, growth and death, and was primarily associated with cognitive as opposed to spiritual functions. In contrast, the existence of the soul was less systematically tied to the lifecycle and frequently associated with spiritual as opposed to cognitive functions. Participants were also asked about three ethical issues: stem cell research, life support

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Rojka, Ľuboš. "The Modal Argument for the Soul / Body Dualism." Studia Neoaristotelica 13, no. 1 (2016): 45–70. http://dx.doi.org/10.5840/studneoar20161312.

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Pakaluk, Michael. "Degrees of Separation in the Phaedo." Phronesis 48, no. 2 (2003): 89–115. http://dx.doi.org/10.1163/156852803322145573.

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AbstractIt can be shown that, if we assume 'substance dualism', or the real distinctness of the soul from the body, then the standard objections to the Cyclical Argument in the Phaedo fail. So charity would presumably require that we take substance dualism to be presupposed by that argument. To do so would not beg any question, since substance dualism is a significantly weaker thesis than the immortality of the soul. Moreover, there is good textual evidence in favor of this presumption. A closer look at the immediately preceding passage, viz. "Socrates' Defense", reveals an argument for a real

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7

Boyd, Jeffrey H. "A History of the Concept of the Soul during the 20TH Century." Journal of Psychology and Theology 26, no. 1 (1998): 66–82. http://dx.doi.org/10.1177/009164719802600106.

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The word soul can have many meanings. In this article it is taken to mean the inner or subjective person. When the body dies and disintegrates, the inner person survives and provides continuity of personal identity between this life and the resurrection life. Sigmund Freud and the mental health movement have been involved in treating the soul, and I argue that the soul is the central focus of all psychotherapy. During the 20th century the Biblical Theology Movement sought to discredit soul-body dualism as an allegedly Greek philosophical idea that contradicted the whole-person view of human na

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Rehman, Rashad. "Disintegrating Particles, Non-Local Causation and Category Mistakes: What do Conservation Laws have to do with Dualism?" Conatus 2, no. 2 (2018): 63. http://dx.doi.org/10.12681/conatus.15963.

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The single most influential and widely accepted objection against any form of dualism, the belief that human beings are both body and soul, is the objection that dualism violates conservation laws in physics. The conservation laws objection against dualism posits that body and soul interaction is at best mysterious, and at worst impossible. While this objection has been both influential from the time of its initial formulation until present, this paper occupies itself with arguing that this objection is a fleeting one, and has successful answers from both scientific and philosophical perspecti

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Edgar, Brian. "Biblical Anthropology and the Intermediate State: Part II." Evangelical Quarterly 74, no. 2 (2002): 109–21. http://dx.doi.org/10.1163/27725472-07402002.

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While there has always been a tradition of theoanthropological dualism involving a disembodied, intermediate state, this tradition is neither as widespread nor as theologically central as it is often claimed. While there is clearly evidence for the intermediate state throughout the history of the church its significance has been over-stated and it has continued as a possibility primarily because it has appeared to be a philosophically logical necessity. In Part II of this article this process of deduction is illustrated with examples from medieval and modern proponents of the intermediate stat

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Proskurina, A. V. "The Concept of Body and Soul in the Old English Tradition." Critique and Semiotics 38, no. 2 (2020): 237–55. http://dx.doi.org/10.25205/2307-1737-2020-2-237-255.

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The author examines the 10 th century ancient English poem Soul and Body through the prism of the soul, spirit and body in the Old English tradition, which has survived in two versions. The first, which was part of the poetry book Exeter Book, is a short version of the conversion of the unfortunate soul to the flesh. The second version is an expanded version of the poem, listed in the Vercelli Book along with Christian sermons and poems, also represents the con- version of the tormented soul to the flesh, as well as a monologue of the saved soul. However, unfortunately, the speech of the redee

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Öberg, Peter. "The Absent Body – A Social Gerontological Paradox." Ageing and Society 16, no. 6 (1996): 701–19. http://dx.doi.org/10.1017/s0144686x00020055.

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AbstractThis contribution, which is mainly theoretical, focuses on the paradox that, to a considerable extent, the body has been absent from social gerontology, despite the fact that in our culture, ageing is presented both in terms of surface and body and is experienced via the body. This paradox is brought into the open and clarified using as a starting point the ontological dualism of the Platonic-Christian tradition in which body and soul are seen as hierarchical opposites. The article shows how this dualism penetrates society and science and is carried on into the construction of gerontol

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Dhaouadi, Mahmoud. "Promises of the Modern Scientific Search for Human Nature's Multifaceted Soul." American Journal of Islam and Society 13, no. 1 (1996): 123–27. http://dx.doi.org/10.35632/ajis.v13i1.2343.

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Since time immemorial, hwnan beings have sought to understand theessence of human nature. One well-known explanation-human nature isdualistic, body and soul, and composed of organic and spiritual dimensions-has not ended the debate over subissues that proceed from the mainconcept of hwnan nature. Our concern here is how the spirit and the bodyinfluence each other. As modem knowledge and science are far from havingthe last word in this domain, the perplexity of human nature continuesto engage the attention of philosophers, psychologists, sociologists, and scientists.In real terms, nothing has c

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Hodge, K. Mitch. "Descartes' Mistake: How Afterlife Beliefs Challenge the Assumption that Humans are Intuitive Cartesian Substance Dualists." Journal of Cognition and Culture 8, no. 3-4 (2008): 387–415. http://dx.doi.org/10.1163/156853708x358236.

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AbstractThis article presents arguments and evidence that run counter to the widespread assumption among scholars that humans are intuitive Cartesian substance dualists. With regard to afterlife beliefs, the hypothesis of Cartesian substance dualism as the intuitive folk position fails to have the explanatory power with which its proponents endow it. It is argued that the embedded corollary assumptions of the intuitive Cartesian substance dualist position (that the mind and body are different substances, that the mind and soul are intensionally identical, and that the mind is the sole source o

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Noble, Christopher Isaac. "How Plotinus’ Soul Animates his Body: The Argument for the Soul-Trace at Ennead 4.4.18.1-9." Phronesis 58, no. 3 (2013): 249–79. http://dx.doi.org/10.1163/15685284-12341251.

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Abstract In this paper I offer an analysis of Plotinus’ argument for the existence of a quasi-psychic entity, the so-called ‘trace of soul’, that functions as an immanent cause of life for an organism’s body. I argue that Plotinus posits this entity primarily in order to account for the body’s possession of certain quasi-psychic states that are instrumental in his account of soul-body interaction. Since these quasi-psychic states imply that an organism’s body has vitality of its own (a claim for which Plotinus also finds support in the Phaedo), and Platonic souls are no part or aspect of any b

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Sahinidou, Ioanna. "Dissolving the Dualism between Rational-Irrational Beings." Journal of Research in Philosophy and History 2, no. 1 (2019): 5. http://dx.doi.org/10.22158/jrph.v2n1p5.

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<p><em>Christological perichoresis</em><em> (Note 1)</em><em> becomes in my view, the revelation of trinitarian perichoresis for the whole of creation.<strong> </strong></em><em>The problem of dualisms with which feminists try to cope with can be known as a problem between humans and God that results in distorted relationships within our own selves, among humans and between humans, and the rest of creation. I addressed the eco-social problem as a split within our own being of body/mind/soul. The inferiority of women is linked to that

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Duvall, Nancy S. "From Soul to Self and Back Again." Journal of Psychology and Theology 26, no. 1 (1998): 6–15. http://dx.doi.org/10.1177/009164719802600101.

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This article surfaces issues relevant to the concepts of soul and self. It attends to the current focus on self, which some would see as a contemporary substitute for what used to be described as soul. It looks to some of the historical understanding of soul as given in Scripture and some philosophers (Plato, Aristotle, Aquinas, and Descartes) and shows a shift in focus from soul to self stemming from the time of Descartes. While some forms of body-soul dualism are appropriately rejected (Plato, Descartes), not all forms of dualism are problematic. An attempt is made to differentiate understan

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Moreland, J. P. "Body, Soul & Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate." Philosophia Christi 3, no. 1 (2001): 276–78. http://dx.doi.org/10.5840/pc20013123.

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Swinburne, Richard. "Summary of Are We Bodies or Souls?" Roczniki Filozoficzne 69, no. 1 (2021): 7–10. http://dx.doi.org/10.18290/rf21691-1.

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This book is about the nature of human beings, defending a version of substance dualism, similar to that of Descartes, that each of us living on earth consists of two distinct substances—body and soul. Bodies keep us alive and by enabling us to interact with each other and the world they make our lives greatly worth living; but our soul is the one essential part of each of us.

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Faul, Bogdan Vladimirovich. "“Are We Souls or Bodies?” R. Swinburne’s Substantial Dualism." Philosophy of Religion: Analytic Researches 5, no. 1 (2021): 152–60. http://dx.doi.org/10.21146/2587-683x-2021-5-1-152-160.

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This article is a review of R. Swinburne’s book, “Are we bodies or souls?”. Swinburne seeks to prove that the existence of our bodies is not necessary for the existence of us, although he certainly does not deny their value. The mental substance, which he calls the soul, is both necessary and sufficient for the existence and individuation of persons. In this article the author analyzes two central arguments in defense of this view. The first argument is a solution to the problem of personal identity. Swinburne argues for what the modern literature calls “soul-theory”, according to which we are

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Peklar, Barbara. "Discussing Medieval Dialogue between the Soul and the Body and Question of Dualism." Ars & Humanitas 9, no. 2 (2015): 172–99. http://dx.doi.org/10.4312/ah.9.2.172-199.

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This contribution is based on the rejection of medieval dualism or on distinguishing the body from the flesh, as suggested by Suzannah Biernoff (2002). This differentiation corresponds to an interpretation of the body, actually corpse, within some of the body and soul debates including the popular Visio Philiberti. Here the body is not sinful flesh, but is presented neutrally or realistically (not grotesquely), because the personality is thematized instead of the ideology. Thus in this debate, physicality is distinct from problematic weakness, and expresses the individual. This means that, unl

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Peklar, Barbara. "Discussing Medieval Dialogue between the Soul and the Body and Question of Dualism." Ars & Humanitas 9, no. 2 (2015): 172–99. http://dx.doi.org/10.4312/ars.9.2.172-199.

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This contribution is based on the rejection of medieval dualism or on distinguishing the body from the flesh, as suggested by Suzannah Biernoff (2002). This differentiation corresponds to an interpretation of the body, actually corpse, within some of the body and soul debates including the popular Visio Philiberti. Here the body is not sinful flesh, but is presented neutrally or realistically (not grotesquely), because the personality is thematized instead of the ideology. Thus in this debate, physicality is distinct from problematic weakness, and expresses the individual. This means that, unl

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MORELAND, J. P. "Topic neutrality and the parity thesis: a surrejoinder to Williams." Religious Studies 37, no. 1 (2001): 93–101. http://dx.doi.org/10.1017/s0034412500005515.

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In an important paper, Clifford Williams advanced a Lockean-style argument to justify the parity thesis, viz., that there is no intellectual advantage to Christian physicalism or Christian dualism. In an article in Religious Studies I offered a critique of Williams's parity thesis and he has published a rejoinder to me in the same journal centring on my rejection of topic neutrality as an appropriate way to set up the mind–body debate. In this surrejoinder to Williams, I present his three main arguments and respond to each: (1) The dualist rejection of topic neutrality is flawed because it exp

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Dewhurst, E. Brown. "On the Soul and the Cyberpunk Future: St Macrina, St Gregory of Nyssa and Contemporary Mind/Body Dualism." Studies in Christian Ethics 33, no. 4 (2019): 443–62. http://dx.doi.org/10.1177/0953946819863017.

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In On the Soul and the Resurrection, St Macrina and St Gregory of Nyssa consider what the soul is, and its relationship to our body and identity. Gregory notes the way that our bodies are always changing, and asks which is most truly our ‘real’ body if we are always in a state of growth, decay and transience? What physical body will be with us at the resurrection? If our body is as important to our identity as our soul, then who am I when my body changes? Macrina answers that our identity is bodily, but that the sufferings and passages of time that alter our bodies mean that we are an imperfec

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McGhee, Michael. "The Locations of the Soul." Religious Studies 32, no. 2 (1996): 205–21. http://dx.doi.org/10.1017/s0034412500024239.

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Belief in life after death is implicated, for the typical ‘Wittgensteinian’, with Cartesian dualism, and the latter seen to entail a private inner subject that cannot survive the anti-private language argument. But Descartes does not really suffer from this defect and belief in life after death is not merely a product of ‘confused’ Cartesian metaphysics. Descartes is presented as an intellectual analogue of the formation of the concept of ‘soul’ in spiritual contexts. Just as metaphysical reflection forces us to conclude, for Descartes, that we are only contingently flesh and blood beings, so

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Kudláček, Martin. "The Influence of Dualism and Pragmatism on Physical Education." Physical Culture and Sport. Studies and Research 46, no. 1 (2009): 109–15. http://dx.doi.org/10.2478/v10141-009-0008-y.

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The Influence of Dualism and Pragmatism on Physical EducationPhysical education is an area in which most professionals focus only on the body and its needs. Most PE teachers do not believe that having an understanding of philosophy is important in order to be a good teacher. One might ask why the physical educators think this. Looking at the history of philosophy we might find the answer within philosophy itself. Physical education is an unquestionable part of the school curriculum, but it does not have the same value as other subjects. The importance of PE is underestimated as school administ

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Stępień, Tomasz. "Angel in “the Cartesian theatre” – Aquinas and the mind-body problem." Warszawskie Studia Teologiczne 31, no. 3 (2018): 66–79. http://dx.doi.org/10.30439/wst.2018.3.4.

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One of the solutions of the mind-body problem, which returns to the philosophical discussion on consciousness is the “soul hyphotesis”. Existence of the soul can clear the “explanatory gap”, but it brings yet another problems in explanation of how consciousness works. The magiority of those issues exist because of very specific understanding of the mind-body relations in Cartesian way as two separated substances. Some of the schoars propose to overlap the Cartesian approach by returning to the philosophy of St Thomas Aquinas. This article shows that in the writings of Aquinas we can find exact

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Riyeff, Jacob. "Dualism in Old English Literature: The Body-and-Soul Theme and Vercelli Homily IV." Studies in Philology 112, no. 3 (2015): 453–68. http://dx.doi.org/10.1353/sip.2015.0019.

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Smith, Roger. "Alfred North Whitehead – Against dualism." Philosophy Journal 13, no. 4 (2020): 17–36. http://dx.doi.org/10.21146/2072-0726-2020-13-4-17-36.

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English-language philosophical debate about the relation of mind (or soul) and body, and in parallel, cultural debate about the relation of the humanities and the natural sciences in education, drew in the twentieth century, and draws again now, on the writings of Alfred North Whitehead (1861‒1947). The paper explains this. To do so, it describes Whitehead’s project in systematic metaphysics (or speculative cosmology), best known from Science and the Modern World (1926). Whitehead required metaphysics to be self-consistent, to be informed by and in turn to inform modern scientific knowledge

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Inčiuraitė, Lina. "The Meaning of Soul in Ælfric’s “Catholic Homilines”." Verbum 1 (February 6, 2010): 37–45. http://dx.doi.org/10.15388/verb.2010.1.4938.

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Ælfric’s writings accurately reflect the early medieval or Anglo-Saxon deep contemplation of the universe, for Anglo-Saxon scholar’s ideas were culture-specific. Meanwhile, “Catholic Homilies” reveal the author’s personal style as well as the didactic concerns to teach his audience moral and spiritual values. In his sermons, the Anglo-Saxon abbot of Eynsham has an abiding interest in doctrinal issues namely salvation, baptism, resurrection of the body, the soul and body dualism. The abbot identified the soul with the tenet of immortality. Therefore, the analysis focuses on the meaning of soul

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WILLIAMS, CLIFFORD. "Topic neutrality and the mind–body problem." Religious Studies 36, no. 2 (2000): 203–7. http://dx.doi.org/10.1017/s0034412500005199.

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In a previous paper I argued that there is conceptual parity between Christian materialism and Christian dualism because nonmatter is neutral with respect to thinking and feeling – it might do these but it also might not. This undermines the explanatory power of immaterial souls. J. P. Moreland responded by saying that dualists reject this neutral conception of souls: souls are not generic immaterial substances, but consist of a special kind of nonmatter, namely, nonmatter whose essence it is to think and feel. I reply that conceptual parity can still be maintained: Christian materialists can

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Bernet, Rudolf. "The Body as a ‘Legitimate Naturalization of Consciousness’." Royal Institute of Philosophy Supplement 72 (April 3, 2013): 43–65. http://dx.doi.org/10.1017/s1358246113000040.

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AbstractHusserl's phenomenology of the body constantly faces issues of demarcation: between phenomenology and ontology, soul and spirit, consciousness and brain, conditionality and causality. It also shows that Husserl was eager to cross the borders of transcendental phenomenology when the phenomena under investigation made it necessary. Considering the details of his description of bodily sensations and bodily behaviour from a Merleau-Pontian perspective allows one also to realise how Husserl (unlike Heidegger) fruitfully explores a phenomenological field located between a science of pure con

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Potts, Michael. "Catholic Hylomorphism, Disembodied Consciousness, and Temporary Bodies." Proceedings of the American Catholic Philosophical Association 91 (2017): 171–83. http://dx.doi.org/10.5840/acpaproc201910291.

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This paper considers the possibility of a disembodied conscious soul, arguing that a great deal of current research converges in a direction that denies the possibility of a bodiless consciousness for human beings. Contemporary attacks on Cartesianism also serve as attacks on the view of some hylomorphist Catholics, such as Thomas Aquinas, that there can be a disembodied consciousness between death and resurrection, a view that violates the Catechism of the Catholic Church. However, there may be a way out for the Catholic hylomorphist which was suggested by Dante—the possibility of a temporary

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Cottingham, John. "Swinburne’s Hyper-Cartesian Dualism." Roczniki Filozoficzne 69, no. 1 (2021): 23–31. http://dx.doi.org/10.18290/rf21691-3.

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This paper maintains that Swinburne’s argument that the body is not essential to who I am is vulnerable to a similar objection to that put forward by Arnauld against Descartes: how do I know that my self-identification furnishes a complete and adequate account of the essential “me,” sufficient to show I could really continue to exist even were the body to be destroyed? The paper goes on to criticize Swinburne’s “hyper-Cartesian” position, that we are simply “souls who control bodies,” and thus only contingently human. This denial of our essential humanity compares unfavorably with Descartes’s

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Laine, Tarja. "Art as a guaranty of sanity." Alphaville: Journal of Film and Screen Media, no. 7 (June 25, 2014): 24–38. http://dx.doi.org/10.33178/alpha.7.02.

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This article examines how the body in Pedro Almodóvar’s The Skin I Live In (2011) is incorporated in artistic creation and vice versa. Drawing upon Paul Crowther’s notion of an internal relation between the artist’s experience and the work of art, it argues that the film communicates a vision of embodied artistic practice as a redemptive strategy used to resolve trauma resulting from the traditional body/soul dualism. A film that outlines how artistic creation can both express fractured inner reality and purge it from negative affect, The Skin I Live In demonstrates how the artist can overcome

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Blosser, Philip. "Body, Soul, and Life Everlasting: Biblical Anthropology and the Monism-Dualism Debate by John W. Cooper." Thomist: A Speculative Quarterly Review 55, no. 3 (1991): 522–26. http://dx.doi.org/10.1353/tho.1991.0014.

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Edgar, Brian. "Biblical Anthropology and the Intermediate State: Part I." Evangelical Quarterly 74, no. 1 (2002): 27–45. http://dx.doi.org/10.1163/27725472-07401002.

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While there has always been a tradition of theoanthropological dualism involving a disembodied, intermediate state, this tradition is neither as widespread nor as theologically central as it is often claimed. In the first part of the article it is argued that the biblical evidence for a dualist anthropology is not convincing as the various conceptual distinctions (including body, soul, spirit, and inner and outer self) do not require ontological separability. Moreover, the alleged evidence for an eschatological intermediate state is better interpreted in terms of immediate resurrection. While

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Newman, George E. "The duality of art: Body and soul." Behavioral and Brain Sciences 36, no. 2 (2013): 153. http://dx.doi.org/10.1017/s0140525x12001732.

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AbstractBullot & Reber (B&R) make a strong case for the role of causal reasoning in the appreciation of artwork. Although I agree that an artistic design stance is important for art appreciation, I suggest that it is a subset of a more general framework for evaluating artworks as the causal extensions of individuals, which includes inferences about the creator's mind, as well as more physical notions of essence.

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Torabi, Katayoun. "Asceticism in Old English and Syriac Soul and Body Narratives." Humanities 9, no. 3 (2020): 100. http://dx.doi.org/10.3390/h9030100.

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A great deal of scholarship on Old English soul-body poetry centers on whether or not the presence of dualist elements in the poems are unorthodox in their implication that the body, as a material object, is not only wicked but seems to possess more agency in the world than the soul. I argue that the Old English soul-body poetry is not heterodox or dualist, but is best understood, as Allen J. Frantzen suggests, within the “context of penitential practice.” The seemingly unorthodox elements are resolved when read against the backdrop of pre-Conquest English monastic reform culture, which was ve

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Brashier, K. E. "Han Thanatology and the Division of “Souls”." Early China 21 (1996): 125–58. http://dx.doi.org/10.1017/s0362502800003424.

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Modern scholarship has repeatedly maintained that the separation of the hun and po souls at death was a popular Han belief, but a re-examination of the received literature suggests that hunpo dualism was at best only a scholastic model. Sources ranging from the Zuo zhuan to Han medical texts depict the hunpo as an inherent part of the properly functioning body complex, and any deficiency in the hunpo did not necessarily result in death but in distress and disease. Grave stele texts, which also never distinguish between a hun and a po suggest a different dualism—that between the hun or po with

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FAN, Ruiping. "關文讀後——兼談儒家的靈魂與倫理". International Journal of Chinese & Comparative Philosophy of Medicine 14, № 2 (2016): 57–60. http://dx.doi.org/10.24112/ijccpm.141615.

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LANGUAGE NOTE | Document text in Chinese; abstract in English only.Kwan addresses near death experiences (NDEs) from different perspectives. His attitude is reasonable and humble. Basically, he indicates that scientific studies of NDE can neither prove nor falsify the existence of the soul. Given this circumstance, religious explanations cannot be excluded as unreasonable. He also rightly points out that one may not draw on NDEs to defend only one particular religious view, such as that of Christianity. This commentary essay suggests that it may also be heuristic to study NDE from a Confucian

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Pécharman, Martine. "Kenelm Digby on Quantity as Divisibility." Vivarium 58, no. 3 (2020): 191–218. http://dx.doi.org/10.1163/15685349-12341384.

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Abstract Kenelm Digby’s Two Treatises, of the Nature of Bodies and of the Nature of Mans Soule (1644) defends quite an idiosyncratic approach to mind-body dualism. In his use of the divisibility argument to prove that the human soul cannot be a material substance, Digby takes an uncompromising stand for merely potential material parts. In his Treatise of Bodies the present article focuses on the mode of construction of the definition of quantity as divisibility and on its links to two distinct fundamental arguments against the actual material parts doctrine. The first, positive, argument consi

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Vidal, Fernando. "Dualisms of body and soul: historiographical challenges to a stereotype." Metascience 25, no. 1 (2016): 111–14. http://dx.doi.org/10.1007/s11016-015-0050-9.

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Lacroix, Xavier. "O CORPO REENCONTRADO." Perspectiva Teológica 46, no. 129 (2014): 247. http://dx.doi.org/10.20911/21768757v46n129p247/2014.

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O artigo denuncia a perda do verdadeiro sentido do corpo no dualismo e na falsa valoração do corpo, opondo-lhe a articulação de natureza, espírito e liberdade. O pensamento ocidental que faz vinte séculos se obstina em distinguir e em opor corpo e alma conduz ao intelectualismo de Descartes, reforçado pela relação tecnicista com o mundo, e a cisão sujeito-objeto que domina a modernidade. Mostra quatro exemplos, respectivamente no transumanismo, na gender theory, nas atuais representações da família e em certas formas de religiosidade. Em seguida apresenta uma abordagem filosófica, falando da c

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Ioan, Razvan. "Descartes’s Turn to the Body." Epoché: A Journal for the History of Philosophy 24, no. 2 (2020): 369–87. http://dx.doi.org/10.5840/epoche2020227160.

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What are Descartes’s views on the body and how do they change? In this article, I try to make clearer the nature of the shift towards an increased focus on the body as ‘my’ body in Descartes’s Passions of the Soul. The interest in the nature of passions, considered from the point of view of the ‘natural scientist’, is indicative of a new approach to the study of the human. Moving beyond the infamous mind-body union, grounded in his dualist metaphysics, Descartes begins developing a philosophical anthropology centred on the notion of power and better suited to practical philosophy.

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Oakley, Francis. "The Paradox of Holy Matter in the Later Middle Ages." Harvard Theological Review 106, no. 2 (2013): 217–26. http://dx.doi.org/10.1017/s0017816013000023.

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Via the focus on food that she had found to be the distinguishing preoccupation in the female piety of the Middle Ages and had addressed so probingly and with such independence of scholarly spirit in her Holy Feast and Holy Fast, Caroline Walker Bynum has moved on over the past two decades, and logically enough, to bring her formidable scholarly intelligence and drive to bear, first, on issues pertaining to the body and then, beyond that, to the intriguing cat's cradle of questions pertaining to late-medieval assumptions about matter and its nature in general. The first impulse came to fruitio

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Ryan, Todd. "Bayle's Critique of Lockean Superaddition." Canadian Journal of Philosophy 36, no. 4 (2006): 511–34. http://dx.doi.org/10.1353/cjp.2007.0005.

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One of the deepest and most abiding of Pierre Bayle's philosophical preoccupations concerns the possibility of rational theology, or more specifically, the extent to which unaided reason is competent to secure the fundamental tenets of orthodox Christianity. Doubtless the most familiar aspect of this intellectual ‘obsession’ is his tenacious criticism of traditional Solutions to the problem of evil. Yet these discussions represent only one facet of Bayle's engagement with the complex issues involved in the question of rational theology. Throughout the Historical and Critical Dictionary and in

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Cockburn, David. "Language, Belief and Human Beings." Royal Institute of Philosophy Supplement 53 (September 2003): 141–57. http://dx.doi.org/10.1017/s1358246100008316.

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We may think of the core of Cartesian dualism as being the thesis that each of us is essentially a non-material mind or soul: ‘non-material’ in the sense that it has no weight, cannot be seen or touched, and could in principle continue to exist independently of the existence of any material thing. That idea was, of course, of enormous importance to Descartes himself, and we may feel that having rejected it, as most philosophers now have, we have rejected what is of greatest philosophical significance in Descartes' conception of the self. That would, I believe, be a mistake. Something akin to t

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Trimble, Wesley Walker. "“SPECIES SPECIERUM”: Late Scholastic Eucharistic Theology and the Roots of Posthumanism. Part 1: Body-Soul Dualism and the Doctrine of the Four Humours." Труды кафедры богословия Санкт-Петербургской Духовной Академии, no. 1 (2021): 58–83. http://dx.doi.org/10.47132/2541-9587_2021_1_58.

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Sumati, Yadav. "Exploring Soul, Nature, and God. A Triad in Bhagavad gita." Perichoresis 15, no. 2 (2017): 101–18. http://dx.doi.org/10.1515/perc-2017-0012.

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Abstract Humans have always been and still are fascinated by the elusive phenomenon of soul and have devised various approaches to interpret it and attribute different names to it; depending on which part, which religion, which tribe and which sect of the world they belong to. Theologians to philosophers to spiritual thinkers to literary authors and critics to scientists—all seem to be researching and explaining its nature and place in the universal scheme of things. Interestingly, there is a unanimity among all, regarding the eternity and indestructibility of soul. The ancient Hindu scripture

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Schwartz, Matthew, and Kalman J. Kaplan. "Judaism, Masada, and Suicide: A Critical Analysis." OMEGA - Journal of Death and Dying 25, no. 2 (1992): 127–32. http://dx.doi.org/10.2190/xkk5-l1qc-1q8t-g3w6.

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The story of the mass suicide at Masada is often given as an example of Jewish thought. In fact, the modern state of Israel is sometimes described as having a “Masada complex.” The present article examines Bellum Judaicum (the Jewish Wars) by Josephus [1], who was the primary, and for many centuries, exclusive source on this topic and arrives at far different conclusions. Analysis of speeches at Masada, and at a slightly earlier mass suicide at Jotapata, indicates clearly that suicide represents a Graeco-Roman rather than a Jewish response to stress. These speeches conform to Plato's dualism b

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