Science in the Soul: Selected Writings of a Passionate Rationalist

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Campbell, Douglas (2021). "Self‐Motion and Cognition: Plato's Theory of the Soul". The Southern Journal of Philosophy. 59: 523–544

Nurturing The Human Soul—From Cradle To Grave". Chizuk Shaya: Dvar Torah Resource. 6 January 2013 . Retrieved 10 June 2022. a b Jean Varenne (1989). Yoga and the Hindu Tradition. Motilal Banarsidass. pp.45–47. ISBN 978-81-208-0543-9. Harrell, Stevan (1979). "The Concept of Soul in Chinese Folk Religion". The Journal of Asian Studies. 38 (3): 519–528. doi: 10.2307/2053785. JSTOR 2053785. S2CID 162507447. a b Musolino, Julien (2015). The Soul Fallacy: What Science Shows We Gain from Letting Go of Our Soul Beliefs. Amherst, New York: Prometheus Books. pp.21–38. ISBN 978-1-61614-962-8.a b Santoro, G; Wood, MD; Merlo, L; Anastasi, GP; Tomasello, F; Germanò, A (October 2009). "The anatomic location of the soul from the heart, through the brain, to the whole body, and beyond: a journey through Western history, science, and philosophy". Neurosurgery. 65 (4): 633–43, discussion 643. doi: 10.1227/01.NEU.0000349750.22332.6A. PMID 19834368. S2CID 27566267. Following Aristotle, Avicenna (Ibn Sina) and Ibn al-Nafis, an Arab physician, further elaborated upon the Aristotelian understanding of the soul and developed their own theories on the soul. They both made a distinction between the soul and the spirit, and the Avicennian doctrine on the nature of the soul was influential among the Scholastics. Some of Avicenna's views on the soul include the idea that the immortality of the soul is a consequence of its nature, and not a purpose for it to fulfill. In his theory of "The Ten Intellects", he viewed the human soul as the tenth and final intellect. [116] [117] Jones, David (2009). The Gift of Logos: Essays in Continental Philosophy. Cambridge Scholars Publishing. pp.33–35. ISBN 978-1-4438-1825-4 . Retrieved 23 February 2016. Soul". newadvent.org. 1 July 1912. Archived from the original on 28 November 2011 . Retrieved 13 November 2011. In St. Paul we find a more technical phraseology employed with great consistency. Psyche is now appropriated to the purely natural life; pneuma to the life of supernatural religion, the principle of which is the Holy Spirit, dwelling and operating in the heart. The opposition of flesh and spirit is accentuated afresh (Romans 1:18, etc.). This Pauline system, presented to a world already prepossessed in favour of a quasi-Platonic Dualism, occasioned one of the earliest widespread forms of error among Christian writers – the doctrine of the Trichotomy. According to this, man, perfect man (teleios) consists of three parts: body, soul and spirit (soma, psyche, pneuma). Christians generally believe in the existence and eternal, infinite nature of the soul. [12] Origin of the soul [ edit ]

We see this casual oscillation between different roles of the soul in many dialogues. First of all, in the Republic:

ST I-I quaestio 76. See also Christian Klein, An anima sit tota in toto corpore, et tota in qualibet parte, disquisitio philosophica, Goetschil, 1655. OCLC 253546381 Judaism relates the quality of one's soul to one's performance of the commandments ( mitzvot) and reaching higher levels of understanding, and thus closeness to God. A person with such closeness is called a tzadik. Therefore, Judaism embraces the commemoration of the day of one's death, nahala/ Yahrtzeit and not the birthday [61] as a festivity of remembrance, for only toward the end of life's struggles, tests and challenges could human souls be judged and credited for righteousness. [62] Judaism places great importance on the study of the souls. [63] Men ought to know that from nothing else but the brain come joys, delights, laughter and sports, and sorrows, griefs, despondency and lamentations. And by this … we acquire wisdom and knowledge, and see and hear, and know what are foul and what are fair, what are bad and what are good, what are sweet and what are unsavoury… a b Sumegi, Angela (2008). Dreamworlds of Shamanism and Tibetan Buddhism: The Third Place. SUNY Press. p.16. ISBN 9780791478264. [ permanent dead link] Do Embryos Have Souls?", Father Tadeusz Pacholczyk, PhD, Catholic Education Resource Center". Catholiceducation.org. Archived from the original on 29 June 2011 . Retrieved 13 November 2011.

Griffith says that having a selfless instinctive orientation is a truth that humanity could not admit to until we could first explain the crux problem on Earth of the human condition, the dilemma of our capacity for so called ‘good and evil’. This dilemma has troubled the human mind since we first became fully conscious, thinking beings: are humans essentially ‘good’ and, if so, what is the cause of our ‘evil’, destructive, insensitive and cruel side? Until this could be explained, and humans defended, admitting to a selfless instinctive heritage has simply been too confronting of our present selfish and destructive state. Rudolf Steiner claimed classical trichotomic stages of soul development, which interpenetrated one another in consciousness: [94] Soul or psyche ( Ancient Greek: ψυχή psykhḗ, of ψύχειν psýkhein, "to breathe", cf. Latin 'anima') comprises the mental abilities of a living being: reason, character, free will, feeling, consciousness, qualia, memory, perception, thinking, etc. Depending on the philosophical system, a soul can either be mortal or immortal. [98] The ancient Greeks used the word " ensouled" to represent the concept of being "alive", indicating that the earliest surviving western philosophical view believed that the soul was that which gave the body life. [99] The soul was considered the incorporeal or spiritual "breath" that animates (from the Latin, anima, cf. "animal") the living organism. Grafton, Anthony; Most, Glenn W.; Settis, Salvatore (2010). The Classical Tradition. p.480. On several occasions, Luther mentioned contemptuously that the Council Fathers had decreed the soul immortal.Plato also compares the three parts of the soul or psyche to a societal caste system. According to Plato's theory, the three-part soul is essentially the same thing as a state's class system because, to function well, each part must contribute so that the whole functions well. Logos keeps the other functions of the soul regulated. This means that the soul is entirely contained in every single part of the human body, and therefore ubiquitous and cannot be placed in a single organ (heart or brain, etc.), nor it is separable from the body (except after the body's death).