By Stewart Goetz
This ebook is a transparent and concise background of the soul in western philosophy, from Plato to state of the art modern paintings in philosophy of brain.
- Packed with arguments for and opposed to a number of various, traditionally major philosophies of the soul
- Addresses the basic concerns, together with mind-body interplay, the causal closure of the actual global, and the philosophical implications of the mind sciences for the soul's lifestyles
- Includes insurance of theories from key figures, akin to Plato, Aquinas, Locke, Hume, and Descartes
- Unique in combining the background of principles and the improvement of a robust case for a non-reductionist, non-materialist account of the soul
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Extra info for A Brief History of the Soul
Published 2011 by Blackwell Publishing Ltd. The Soul in Medieval Christian Thought 31 an afterlife for individual persons. This is often described in terms of bodily resurrection (Ezekiel 37), but there is also an affirmation that, at death and prior to the resurrection, the soul (or the person) is with God. ” Moreover, the belief of ordinary people in the soul’s existence is reflected in historical vignettes involving Jesus. For example, when Jesus asked his disciples what people thought about his identity, it appeared that some thought he was John the Baptist, others that he was Elijah, and others still that he was Jeremiah, or one of the prophets (Matthew 16: 13–14).
Hence a rational soul gives to the human body whatever a nutritive soul gives to plants and whatever a sensitive soul gives to brute animals, and in addition something more. And therefore the soul in a human being is nutritive, sensitive and rational” (Aquinas 1984: Questions on the Soul, XI). One rational soul, with its multiplicity of nutritive, sensitive, and intellectual powers, assures the unity of an individual human being as a primary substance or fundamental being. Were there three souls in a man, he would be several things and at best accidentally, but not unqualifiedly one.
It may be, for all anyone knows, that whenever I perceive myself to be thinking, I do perceive some part of myself. This would be the case, for example, if I could not perceive myself to be thinking without perceiving some part of my body, and if, moreover, I were identical with my body or with that part of my body. But it is not true that, whenever I perceive myself to be thinking, I thereby perceive what I can know to be a part of myself. (Chisholm 1994, 100) The materialists John Searle and Colin McGinn make points similar to Chisholm’s about the nature of self-awareness in terms of consciousness: We are not aware in conscious experience of [.