By Stewart Goetz
Chapter 1 The Soul in Greek notion (pages 6–29):
Chapter 2 The Soul in Medieval Christian concept (pages 30–64):
Chapter three The Soul in Continental inspiration (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
Augustine considers this way of occupying space to qualify as occupying space by diffusion. 61). In other words, in contrast to a body that occupies space by means of its parts occupying sub-regions of the space occupied by the whole, so that the whole body is not present in any of the spaces occupied by its parts, the soul is present in its entirety at one time, not only in the entire space that is occupied by its body, but also in each of the sub-regions of space that are occupied by that body’s parts.
Consequently death, which signifies the separation of soul and body, would not be a substantial corruption [but rather a separation of two substances], and this is obviously false. (Questions on the Soul, I) In Aquinas’ view, then, a human being is neither a soul alone nor a body alone, but body and soul together (Summa theologiae, Ia. 4). 2)—a human being. Thus the soul alone is not a member of a species, but is a part of the human species, which the body–soul composite is (Questions on the Soul, III).
For example, Roderick Chisholm stresses that, with the perception of external objects, we know that whatever our perspective upon the perceived object may be, there will always be certain parts of the perceived object that we do perceive and certain other parts of the perceived object that we do not perceive. Moreover, and this is the important point about external perception, if we know that we are perceiving a certain physical thing, then we are also capable of knowing that we are perceiving something that is just a proper part of that thing.