By Stewart Goetz
Chapter 1 The Soul in Greek proposal (pages 6–29):
Chapter 2 The Soul in Medieval Christian proposal (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 technology (pages 152–181):
Chapter 7 modern demanding situations to the Soul (pages 182–201):
Chapter eight options at the way forward for the Soul (pages 202–215):
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Extra resources for A Brief History of the Soul
The contemporary Thomist scholar Eleonore Stump (1995, 506) suggests that we think of a form as a configurational state that organizes matter. For example, the form of water is that which configures a relationship between hydrogen and oxygen atoms to form the higher-level substance that is the water molecule. When material components like hydrogen and oxygen atoms are combined by a form into something of a higher level in nature, a substance comes into existence. Now, in the case of a human being, a soul is the form that organizes material components into a living organism with it internal organs, limbs, and so on and makes that organism capable of human action, both bodily and mental.
But can we be aware of our seeing or hearing (and tasting, smelling, and touching) by seeing or hearing, and so on? g. , seeing color is not itself colored), one is tempted to answer this question negatively. g. seeing) and the sensing of that act of perception in that act itself. , the distinct mode of sensation by which one perceives that one is seeing must now itself be the object of a yet The Soul in Greek Thought 25 further act of perceiving by a yet further distinct mode of sensation). But is an infinite regress of modes of sensation the only alternative?
50; 65), with the result that, when it is present at a point in the body, all of it is there at that point: The simplicity of a soul [. ] is not to be conceived in the same way as that of a point, which has a determinate location in a continuum, and thus, because it is simple in this way, cannot at one and the same time be in diverse parts of a continuum. But [. ] a soul [is] said to be simple because [it is] entirely without quantity; and consequently it cannot come into contact with a continuum except by applying [its] power to it.