Search

In this paper I pose four questions raised by Mark Textor’s The Disappearance of Soul and the Turn Against Metaphysics. These are: (1) When did Bertrand Russell abandon the subject? (2) Is acquaintance always a polyadic relation? (3) Does Idealism follow from the thesis that all relations are internal? (4) Is the development of philosophy of psychology and philosophy of mathematics linked together, that is, did the New Logic substantially influence British analytic philosophizing about the soul, or did the New Logic develop independently of theorizing about soul? [ABSTRACT FROM AUTHOR]

Textor's The Disappearance of the Soul and the Turn Against Metaphysics examines the voluntarist background of Schlick's epistemology, including his conception of knowledge as essentially involving judgements that relate at least two terms, and his connected objection against according intuition epistemic status. Textor interprets Schlick's conception of intuition in light of Schopenhauer's distinction between ordinary and extraordinary cognition. Thus Textor argues that Schlick takes intuition to be a form of “steady contemplation” (Disappearance, 348) of an object that is “either a universal or a particular” (332). I suggest an alternative interpretation, according to which Schlick takes intuition to be an immersion into the contents of the stream of consciousness, which he claims to be a formless “Heraclitian flux” (General Theory, 31, 156). This interpretation allows for a defence, against Textor's objections, of Schlick's thesis that the aim of knowledge is prediction. If the kind of flux given in pure intuition is genuinely ‘Heraclitian’ – that is to say, if the stream of consciousness is ever-changing and unrepeatable – then it is simply impossible for “the devotee of intuition” (General Theory, 150) to predict its course. By contrast, the process of re-cognition that constitutes knowledge is intimately tied to prediction. [ABSTRACT FROM AUTHOR]

This paper develops a novel interpretation of Dasein, as we find it in Heidegger's Being and Time. On this interpretation, Heidegger models this most famous of all his concepts after Aristotle's account of the soul from De Anima as isomorphic with whatever it currently cognises. Indeed, Dasein proves central to the inquiry into Being he attempts in that book precisely because, like soul, it is capable of becoming like all beings. [ABSTRACT FROM AUTHOR]

Freud’s oft-cited hostility toward religion is often taken as a counterpoint to Jungian analytical psychology, with the latter being known not merely to accommodate religious experience but to assert that the religious function is in fact integral to the psyche’s flourishing. An area that has not received much academic attention, however, is the relationship between Freud’s ideas on psychopathology/religion and those of the late post-Jungian writer and founder of archetypal psychology, James Hillman. This paper aims to address that gap in the literature, bringing to the fore concepts that are of central importance to Hillman’s oeuvre as soul and soul-making. [ABSTRACT FROM AUTHOR]

This article explores the literary contributions of Aleksandr Solzhenitsyn, a Russian Nobel Laureate, and his belief in the power of literature to convey the truth of the human soul. Solzhenitsyn's most famous work, "The Gulag Archipelago," is described as a blend of memoir, history, indictment of the Soviet gulag system, and philosophical and spiritual meditation. The article highlights Solzhenitsyn's critique of totalitarianism and his emphasis on moral self-improvement and the care of the soul. It also discusses his belief in the importance of free will, Providence, and moral conscience. [Extracted from the article]

This is a study of the Qurʾanic revelation theology of al-Muʾayyad fī l-Dīn al-Shīrāzī (d. 470/1078), the highest-ranking Fatimid dāʿī and Ismaili philosophical theologian of his era. Al-Muʾayyad's theory of Qurʾanic revelation features the following distinctive elements: (1) he distinguishes three levels of God's speech to challenge the views of Sunnī kalām; (2) he reinterprets the popular belief of the Qurʾān's pre-existence in the Guarded Tablet through Ismaili Neoplatonic thought to posit the Universal Intellect and Universal Soul as Revelatory Principles; (3) he argues for the nonverbal and spiritual nature of divine inspiration (waḥy) granted to the Prophets and situates the Prophet Muhammad as the actual composer of the words of the Qurʾān; (4) he defends the literary inimitability of the Arabic Qurʾān while denying the existence of miracles in the physical world; (5) he posits two earthly manifestations of Qurʾanic revelation – the Silent Scripture (the Qurʾān as a recited text) and the Speaking Scripture (the Imam of the time); (6) he situates Ismaili Qurʾanic hermeneutics known as taʾwīl as a revelatory exegesis that decodes the symbolic meaning behind the Qurʾān and facilitates the spiritual reintegration of the believer's soul to the celestial words of God in the spiritual world. [ABSTRACT FROM AUTHOR]

This study is interested in how apocalyptic imaginaries establish borderlines as it reconsider the manners in which Abū Ya'qūb al-Sijistānī's discussions of the End Time resisted the messianic sovereignties implicit in 10th-century Fāṭimid Ismā'īlī thought, in particular, as he introduces a Qā'im-ology without specific reference to the Ismā'īlī imām. To do so, this study first takes a broad theoretical perspective on the aesthetics and anesthesia of the destruction and violence of the End Time, giving careful consideration to apocalyptic imaginaries in calibrated political and soteriological landscapes, turning then to Sijistānī's theories of the barzakh, the cyclical resurrection of the soul, the perfection of the human form (ba'th), and the Qā'im as a process of istishfāf, or rendering transparent the human form as the nafs zakiyyah (pure soul). The coded symbolism of a messianism that questions time's time-line points to how the political and historical horizon event of the Qā'im's rising remains obscure in select works of Sijistānī. In Sijistānī's subtle staging of Fāṭimid Ismā'īlī doctrines of messianism and divine guidance, the apocalyptic plot line of returning to an original unity is suspended. As well, the images of the End Time's cataclysmic events are displaced. [ABSTRACT FROM AUTHOR]

This article examines a production of Birmingham-based Soul City Arts to explore their interface with individuals as already emancipated. Muslims and non-Muslims come together through Soul City Arts' experiences to do emancipatory work of reflection and action on their own. The company articulate immersive experiences with multiple communicative channels that allow for difference to survive in plurality. I introduce the channels followed in Waswasa at the Birmingham Hippodrome, 2022 Commonwealth Games. This experience saw reflections on faith with an enhanced understanding of difference amongst Muslims. I argue that such respect for individual differences comes through framing us as already emancipated. [ABSTRACT FROM AUTHOR]

This study investigates Margaret Cavendish's The Blazing World and Sor Juana's Primero sueño (First Dream) in relation to Elisabeth of Bohemia's inquiry about the soul-body union in her correspondence with René Descartes. Elisabeth's question was two-fold, epistemic as well as metaphysical, and the first aspect remains understudied. Her epistemic question is rendered in gendered terms, seeking a 'more precise' account of a female-bodied soul (like hers), allegedly more susceptible to fits of vapours and eager for philosophical meditations nonetheless. This study argues that Descartes's letters did not adequately address Elisabeth's epistemic question as such and proposes instead to turn to the aforementioned fictions for accounts of the female soul's pursuit of (self-)knowledge, by way of imaginary correspondence between the three early modern women on the rational soul in a female body. [ABSTRACT FROM AUTHOR]

In this essay, I offer a corrective to the standard reading of Hegel as a social constructivist when it comes to matters of the self by shifting the focus from the Phenomenology to his ‘Philosophy of Spirit’ and ‘Anthropology.’ There, a kind-of self or Selbstischkeit is revealed, anticipating the pre-reflective, experiential of the likes of Zahavi and, by extension, Husserl, Sartre, and Merleau-Ponty. I argue that Hegel's conception of the self enhances our understanding of the relationship between the pre-reflective, experiential self and the self of self-consciousness, contributing to the discourse on the continuity between biological and mental life. The self, as it emerges in consciousness, traces its origins to a primarily bodily selfness which is foundational to psychical life. Habit emerges as a vital bridge between this selfness and the self of self-consciousness, offering a dynamic, dialectical framework for thinking the development of the self of self-consciousness in and out of its bodily context. [ABSTRACT FROM AUTHOR]

This paper compares the conception of substantial change put forth by Peter of Mantua (d. 1399) in his De primo et ultimo instanti with the one developed by Albert of Saxony (ca. 1320–1390). According to Albert, (i) each substantial form, save for the intellective soul, is a spatially-extended entity with actual quantitative parts that are co-located with the parts of matter they inform, and (ii) these quantitative parts are generated and corrupted one after another over an extended interval of time. From (i) and (ii), Albert deduces that (iii) the substantial change of material substances as individuals (save for human beings) is a temporally extended process. This is what I call the ‘piecemeal’ conception of substantial change. I show that Peter of Mantua is significantly indebted to this conception. Indeed, he endorses both (i) and (ii). Moreover, he even extends this approach to the process by which the intellective soul informs matter and is separated from it. Nevertheless, I argue that, thanks to his peculiar doctrine of numerical sameness over time, Peter rejects (iii) and maintains, instead, that the substantial change of any material substance as an individual is an instantaneous event. [ABSTRACT FROM AUTHOR]

This article argues that Returning Souls, directed by anthropologist Hu Tai-Li, expresses cultural revitalization sensuously, sensibly, and dialectically in documenting the repatriation of ancestral souls to the indigenous Taiwanese village Tafalong. The images in Returning, through montage, offer a way of accessing and representing the dialectical tensions of myth, indigeneity, historical reality, and secularization among the indigenous Tafalong people. In examining their autonomy and vitality, Hu presents a splintered world populated with fragmented histories and constructed through humor acts and interplays among ritual-images and myth-images. Moreover, she explores the image-spectator relation structure, using images to stimulate meanings relevant to her innermost concern for the indigenous Taiwanese through sensory experiences and embodied knowledge and materiality, toward regional aesthetics. In engagingly juxtaposing and interposing images, Hu's radical cinematic deployments based on the historical enmeshment of the indigenous Taiwanese work toward ushering in new possibilities for archiving indigenous material in the future. [ABSTRACT FROM AUTHOR]

The principle of nonoverlapping magisteria (NOMA), by Stephen Jay Gould, is commonly cited in the science-religion literature as an archetype of a model separating the domains of science and religion. As such, NOMA represents the independence category in Ian Barbour's science-religion typology. However, it is commonly neglected that NOMA also permits dialogue and even integration of scientific and religious inputs at the personal level, i.e. beyond the level of magisteria. To distinguish the two levels, it is essential to note that Gould considered the magisteria not as any kind of domain but closely related to teaching authorities. [ABSTRACT FROM AUTHOR]

The article explores the response of All Souls Unitarian Universalist Church in Colorado to a mass shooting at a nearby LGBTQIA+ bar. The church held vigils that drew a large crowd and received international attention, emphasizing the need for lamentation in the face of violence and discrimination. The church's commitment to anti-discrimination work and understanding of complicity in systems of oppression influenced their response. The vigils provided a somatic outlet for emotions and grief, challenging the tendency to overemphasize intellect. The experience renewed the church's sense of purpose and highlighted the importance of community in the face of prejudice and violence. [Extracted from the article]

This article provides a review of the book "Machiavelli's Effectual Truth: Creating the Modern World" by Harvey C. Mansfield Jr. The author argues that Machiavelli not only understood the modern world but also played a significant role in shaping it. Mansfield explores Machiavelli's concept of "effectual truth," which prioritizes understanding the consequences of actions over traditional moral virtues. The article also discusses Machiavelli's influence on subsequent thinkers and the ongoing relevance of his ideas in politics and society. Additionally, the text compares Machiavelli's approach to politics with Montesquieu's, highlighting Montesquieu's emphasis on the separation of powers and the importance of liberty in a republic. The article concludes by discussing Montesquieu's views on philosophy, politics, and the role of Christianity in society, as well as his influence on later thinkers like Tocqueville. [Extracted from the article]

Jungian psychotherapist Dr. Edward Tick has worked with American veterans of foreign wars for decades. During that time, he learned that one of the most effective paths to healing was to guide Vietnam veterans back there to retrieve their souls that had been left behind, often for decades. He took the acronym PTSD and translated it as Post-traumatic Soul Distress. Those in the medical profession worked with the physical injuries of traumatized veterans; however, they overlooked the trauma to the souls of these returning warriors. Tick and his wife, Kate Dahlstedt, founded Soldier's Heart () in order to travel more deeply into the mythology, spirituality, and psychology of woundedness. He continues his work today in branching out to a larger population suffering the wounds of a society itself in need of soul intervention. There, too, he deepens his interest in ancient forms of healing in the tradition of the ancient healer Asklepios, by guiding pilgrims to ancient healing sites in Greece. [ABSTRACT FROM AUTHOR]

The international debate on the animal machine was initiated by the preface that the Dutch philosopher and later professor of medicine Florentius Schuyl in 1662 added to his Latin translation of Descartes' Treatise on Man. Schuyl defended the animal machine in reaction to the vehement attacks, mostly in the vernacular, against the philosophy of Descartes in the Dutch Republic in the 1650s, wherein the theory of the animal machine had become one of the flashpoints. These polemics were part of a power struggle, not a quest for philosophical truth. Schuyl focused on the points that had appeared as controversial in these debates: biblical exegesis, arguments from common sense, and to some extent physiology, but ignored wider philosophical questions. Questions about the soul and human uniqueness came to the fore only when his work was picked up in a new context, the international republic of letters. Schuyl's preface is therefore an interesting example of knowledge taking shape by circulation. [ABSTRACT FROM AUTHOR]

Kenelm Digby was among the first authors in England to embrace Cartesianism. Yet Digby's approach to the mind–body problem was irenic: in his massive Two treatises (Paris, 1644), the author advocates a corpuscular philosophy that is applied to physical bodies, whereas the intellectual capacities of human beings remain inexplicable through the powers of matter. The aim of the present article is to highlight the (rather reticent) relationship of Digby's corpuscularism with doctrines of spirits in connection with the Renaissance Neoplatonic tradition. Not uncommon in seventeenth-century natural philosophies, such "spirits" are notoriously evasive entities: half spirit, half matter acting as mediators between the realms of bodies and souls. This article suggests that Digby sought to preserve the inveterate ideas of a universal spiritus and a world soul and, in particular, that Kenelm Digby translated (rather than "overcame") Marsilio Ficino's (1433–1499) spiritus doctrines into the language of seventeenth-century corpuscularism. [ABSTRACT FROM AUTHOR]

One of the key concepts in modern science is force (F). In present studies on the history of dynamics, Patricius is either completely omitted or only cursorily mentioned. The aim of this text is to show that Patricius's concept of the soul, as he developed it in his Nova de universis philosophia from 1591, comes close to the modern (i.e. Newtonian) understanding of force. This should support the more general position that one of the most intriguing aspects of Patricius's philosophy is his contribution to the emergence of modern science. [ABSTRACT FROM AUTHOR]

The main aim of the article is to show how panpsychism, that is, the idea the everything in the world is endowed with a soul, was varied even during the periods in the history of philosophy when it flourished. In the Renaissance, I focus on Francesco Patrizi: he coined the term, which originally meant that everything is ensouled. The article starts by an investigation of Patrizi's attempt to trace panpsychism back to the most ancient thinkers. His conclusions are, in general, in agreement with current scholarly assessment of early Greek philosophers, whose views I attempt to reconstruct in a kind of survey. A closer comparison, however, shows significant differences between Patrizi's and today's account of the most ancient conception of panpsychism. While Patrizi uses the concept to state that the world as a whole is ensouled, early Greek philosophers understood it to mean that every thing in the world possesses a particular soul. From a broader perspective, it is clear that, while Patrizi builds on the notion of all-embracing ancient philosophy, modern scholarship assumes a more historical account of ancient thought characterised by a gradual progress from simple, more empirically based concepts, to more complex and metaphysical ones. [ABSTRACT FROM AUTHOR]

The dream of making a conscious humanoid – whether as servant, guard, entertainer, or simply as testament to human creativity – has long captivated the human imagination. However, while past attempts were performed by magicians and mystics, today scientists and engineers are doing the work to turn myth into reality. This essay introduces the fundamental concepts surrounding human consciousness and machine consciousness and offers a theological contribution. Using the biblical association of the soul to blood, it will be shown that the Bible provides evidence of a scientific claim, while at the same time, science provides evidence of a biblical claim. [ABSTRACT FROM AUTHOR]

"The Fruit of Our Lips: The Transformation of the Word of God into the Speech of Mankind" by Eugen Rosenstock-Huessy is a collection of essays and letters that challenges traditional sociological and linguistic theories. The book explores the author's unique perspectives on sociology, speech, and revolutions, which have remained largely unread due to their deviation from mainstream trends. It also delves into the influence of Rosenstock-Huessy on philosopher Franz Rosenzweig and his exploration of faith in history. Overall, the work emphasizes the importance of speech in shaping our identities, societies, and the world we live in. Additionally, Rosenstock-Huessy's "The Fruit of Our Lips" explores the origins and significance of Christianity, arguing that it emerged to transform stagnant social formations of antiquity. The author highlights the importance of the Gospels and challenges common interpretations of biblical criticism. The book also discusses the concept of freedom in Christianity, emphasizing the need for action and the opening of new pathways of time. Ultimately, it offers a unique perspective on the transformative power of Christianity and its relevance in contemporary society. [Extracted from the article]

Although the United Nations no longer classifies Puerto Rico as a colony, Puerto Rico poses theoretical and empirical challenges to inquiries about national identity within (post-)colonial situations. Gazing through a sociohistorical lens, the present study explores how beliefs about legitimate membership criteria relate to self-identified Puerto Ricans' understanding of their and in-group others' national identity. By contextualizing current perceptions of national identity as linked to an emergent Puerto Rican nationalism throughout the nineteenth- and twentieth-century, this paper relates individual-level conceptions of membership criteria to institutional and discursive interventions, thereby contributing to studies of national identity in colonially (un)settled times. [ABSTRACT FROM AUTHOR]

This article addresses the question of the object of psychology in the context of recent attempts in philosophy of mind to restore the concept of the soul in the framework of a strong anthropological dualism. After an historical and philosophical explanation of the modern dismissal of the human soul as the object of psychology, this article provides a critical examination of the new turn to dualism by reference to an exemplary case. It is shown that apriorism and spiritualism are the two fundamental problems that explain neodualism’s inefficacy to provide a convincing argument for the restoration of the substantial soul as the object of psychology. Finally, certain guidelines for a new approach to this question are proposed in rudimentary form. [ABSTRACT FROM AUTHOR]

Audrey Punnett interviews Sheila O'Handley about the mystical experience she had at the age of fifteen that began her journey into the religious life, first as a Sister of St. Martha, and later as a professed hermit in the Roman Catholic Church in first Newfoundland and then Nova Scotia, Canada. An introduction to Jung's work confirmed her mystical experience and led her into analysis and the process of individuation. She speaks of an informed living faith integrated with the wholeness of Jung's ideas. The interview explores the Trinity and the Assumption through Catholic and Jungian lenses as well as the power of dreams in announcing soul shifts and life changes. [ABSTRACT FROM AUTHOR]

In eighteenth-century post-Leibnizian German philosophy, the debate on immortality did not concern only the fate of the soul after death but also the fate of the body. Leibniz had famously maintained that no animal ever dies, for the soul is never entirely deprived of its living body. In spite of Bilfinger's almost isolated defense, this doctrine never became dominant, even among Leibniz's followers. Christian Wolff, long considered a mere popularizer of Leibniz's philosophy, departed from this account of immortality and replaced it with the traditional Platonic model, based on the survival of separated souls. After reconstructing Leibniz's, Wolff's, and Bilfinger's positions, this paper considers how the debate evolved within the so-called Wolffian school during the 1730s and 1740s. Both partisans and detractors of separated souls diverged from Leibniz on a crucial point: namely, they argued that another key Leibnizian doctrine, pre-established harmony, entails that the soul need not be forever united to its body. Furthermore, the cases of Johann Heinrich Winckler, Johann Gustav Reinbeck, Israel Gottlieb Canz, and even Alexander Gottlieb Baumgarten show that the post-Leibnizian detractors of separated souls drew, in fact, more inspiration from the neo-Platonic and esoteric doctrine of the subtle body than from Leibniz's original immortalism. [ABSTRACT FROM AUTHOR]

Copyright of Monumenta Serica: Journal of Oriental Studies is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Students need to know how to communicate succinctly. Often, students struggle to determine how much content is necessary to communicate a message. Designed for courses on public speaking, interpersonal communication, and organizational communication, this activity invites students to tell their class a story using a single sentence. After receiving examples, students create their own one-sentence story and explore how brevity can promote effective communication. Public Speaking, Interpersonal Communication, Organizational Communication. The aims of this activity are: to increase students' understanding of succinct communication; to explore the use of brevity in interpersonal, organizational, or public-speaking situations; and to engage students in a creative activity that emphasizes the power of language. [ABSTRACT FROM AUTHOR]

"The Individualists: Radicals, Reactionaries, and the Struggle for the Soul of Libertarianism" by Matt Zwolinski and John Tomasi is a comprehensive and engaging history and analysis of libertarianism. The book explores the definition of libertarianism, its three eras of thought, and its perspectives on various topics such as property, the state, markets, poverty, racial justice, and global justice. The authors argue that contemporary libertarianism is experiencing an identity crisis, but they highlight the multifaceted and conflicting nature of the movement. The book also examines different strands of libertarianism, including bleeding heart libertarianism, left-libertarianism, and paleo-libertarianism, and raises questions about the future direction of the ideology. [Extracted from the article]

The idea that nous comes from without, deriving from Aristotle’s Generation of Animals II.3, became a key element in late ancient and Medieval accounts of human rationality drawing on Aristotle’s De Anima. But two very different understandings of the concept were around (often occurring next to each other): either it was taken to refer to the human capacity for thought and its origin outside the natural ontogenetic process; or it was taken to stand for the most perfect act of thought, existing separately as the supreme divinity, and becoming, hopefully, ours at the very climax of human development. This paper shows how these two influential conceptions derive from the work of the two greatest scholars of Aristotle’s school, Theophrastus and Alexander of Aphrodisias, respectively. More to the point: it shows that (i) there is an intriguing philosophical story to be told of how the notion developed from one understanding to the other, this being the core of a larger story of nous from without in Western thought; and that (ii) this story sheds new light on what was at stake in the early – genuinely Peripatetic – reception of Aristotle’s account of nous (as contrasted with later, heavily Platonized, interpretations). [ABSTRACT FROM AUTHOR]

This essay seeks to elicit the complexity, profundity, and subtlety at work in the title, so as to gain a more genuine understanding of what constitutes mystical knowledge and divine awareness for Eckhart. In part one I explore what Eckhart means by this line, and in the process disclose what he does not mean. In part two I explore the mystical implications of the line's meaning. Throughout I draw from Eckhart's own sermons and treatises, as well as scripture and works that have influenced his thinking. I also incorporate examples from other mystical traditions as analogies that help us to grasp what Eckhart is saying. My aim is to show the varying ways in which the mystical can be understood in Eckhart, and the extent to which these ways are significant to him. To conclude, I elucidate what Eckhart's famous line in essence says and what it achieves. [ABSTRACT FROM AUTHOR]

Philosophers of the theory-of-mind have always grappled with how to describe and image human mental processes, given the impossibility of accessing a perspective outside consciousness from which to analyse it. This article considers the history of models of the mind before exploring in detail Meister Eckhart's conception of psychology, epistemology and ontology. Eckhart's German Sermons and Talks of Instruction are drawn on to tease out his understanding of the mind/brain and the sensible, rational and intellectual faculties. The article looks especially to Eckhart's writings on union with the divine and the apophatic struggle to conceive or intelligibly communicate, from the human perspective, the transcendent, timeless and unrestricted knowledge which is the Godhead. [ABSTRACT FROM AUTHOR]

As a preacher, Meister Eckhart knew the power of an idea and as a theologian, he grasped the mystery of the Incarnation. In exploring the nearness of God we see the preacher and theologian wrestle with the Incarnate Word, both in Christ and in us, as well. As a young theologian in Paris reading Aquinas on esse, he glimpsed the significance of divine knowing and divine existence. As a preacher, he proclaimed in various images and metaphors that sublime mystery in the human soul. It is a reality beyond our 'thingly' thinking and demands a new understanding of God beyond existence. Eckhart challenges our limited conceptual categories to move us from the created order to the uncreated, even beyond the existence of God. Sermon 30 offers us an opening to understand this incarnate mystery more fully as well as Eckhart's use of language. [ABSTRACT FROM AUTHOR]

This article explores the theorization of (in)visibility in Honneth, Ranciere, Cavell and Tully. It situates the work of Honneth and Ranciere against the background of Wittgenstein's account of continuous aspect perception and aspect change in order to draw out their accounts of invisibility and the aesthetic character of transitions to visibility. In order to develop a critical standpoint on these theoretical positions, it turns to Cavell's concept of soul-blindness and investigates the form of invisibility through the example of racism as addressed by Gaita, Fanon and Memmi. This analysis provides the basis for a critical evaluation of the strengths and limitations of Ranciere's and Honneth's approaches and leads to the proposal that Tully's public philosophy provides a more adequate way of addressing the issues of struggle and uptake that are central to the transition from invisibility to visibility. [ABSTRACT FROM AUTHOR]

Laura Gow, Uriah Kriegel, Hamid Taieb, and David Woodruff Smith raised help – and insightful points of criticism about my book Brentano's Mind. In this paper, I will defend and expand on the main claims of the book. My responses are organized around four topics: Psychology without a Soul, Plural Intentionality (and Conceptual Parts), Intentionality and Intentionality Primitivism, Mark of Mental. [ABSTRACT FROM AUTHOR]

This article, titled "A Chandelier's Tale: Silent Witness to Soul," explores the author's personal connection to a chandelier that was once housed in the C. G. Jung Institute of San Francisco. The author recounts a dream they had about the building before ever seeing it, and their subsequent fascination with the chandeliers inside. When the building was sold, the chandeliers were auctioned off, and the author successfully bid on their favorite one. They then restored the chandelier and now have it hanging in their therapy office, where it serves as a symbol of continuity and hope. The author reflects on the importance of preserving the past while embracing the new, both in the context of the chandelier and the Jung Institute's move to a new building. [Extracted from the article]

Throughout this article we argue that collectivity and soul inform the work of the expert teachers who we refer to as Jazz Pedagogues. Jazz's complicated history, like teaching, calls for a consideration of the painful, the messy, the beautiful, and the healing. We, a team of university researchers and classroom teachers, examine the ways jazz can serve as one way to understand how Black-centric, anti-racist English teachers draw on their pedagogical prowess to skillfully engage with students with love, care, and a clear focus on justice. Informed by Black Feminist and Black Studies theories, we analyze a jam session/kitchen table talk between Jazz Pedagogues and theorize towards a framework for Jazz Pedagogy. [ABSTRACT FROM AUTHOR]

Liberal arts courses sometimes face the question of whether core texts can actually 'educate character' or 'care for the soul' in the Socratic sense. The Bhagavadgita addresses these issues from a Hindu perspective. But at the same time, the educational function of a religious core text changes decisively when transposed into a liberal arts context. The purpose of this paper is to explain how the use and content of the Gita can contribute to reflection on some liberal arts values and their application in courses on world literature and great books. [ABSTRACT FROM AUTHOR]

It is a well-known finding that perceived finitude plays a critical role in the process of aging. The current article addressed how perceptions of finitude and eternity contribute to a soulful aging experience. Infinity is introduced as a temporal concept involving endurance and everlasting existence of time that marks the opposite end of finitude of a human life. Eternity, in contrast, relates to a timeless concept going beyond time without beginning or ending characterized by omnipresence. While the soul reflects eternity, the aging experience pertains to finitude. I suggest that the experience of soulful aging requires an integrative balance between reflections and perceptions of eternity and finitude. This involves a reappraisal of personal finitude into one of the three possible perceptions of infinity, that is, one that views infinity as not including the self, one that views infinity in being commemorated, and one that construes infinity as a possible afterlife of a soul. Conversing personal finitude into perspectives of infinity and eternity may also contribute to positive outcomes in the process of aging. [ABSTRACT FROM AUTHOR]

Kevin Hoover explores retroduction as a means of theorizing in macro-economics, rather than exclusive reliance on deductivism or inductivism. Retroduction is discussed as involving conceptualization with respect to empirical evidence as a means of identifying causal mechanisms as the basis for theory in the form of mathematical models. It is put forward as a preferred alternative to more fundamental reform of macro-economics, whose justification Hoover dismisses as being 'ideological'. Yet ideology refers to a position on metaphysics such as Hoover himself sets out in terms of open systems, which would significantly extend the scope for retroduction. [ABSTRACT FROM AUTHOR]

Roberta Bassett Corson's Stepping Out of the Shadows: Naming and Claiming the Medial Woman Today is a study in discovering, recovering, and reclaiming a part of the soul that has been forgotten or neglected. By using the power of stories as vehicles through four companions as well as her own experiences of being wounded, ignored, and dismembered, Corson leads us initiates through the narrative restoration of five participants: Angela, Clelia, Elizabeth, Kathryn, and herself. Anchored firmly in Toni Wolff's Structural Forms of the Feminine Psyche (1956), Corson then interviews each participant on a host of qualities indigenous to the medial archetype: empathy, broad-mindedness, healing, truth-telling, and imagination. Despite the medial woman's wounds, including being forgotten, marginalized, trivialized, devalued, and labelled as an outsider who does not belong in mainstream culture, Corson discovers in each narrative how the medial woman nonetheless learns to claim herself in her complex relation to the unconscious while living securely in the conscious world that must be negotiated in order to survive. The medial woman has a sixth sense of what the modern world needs but often does not realize: a counterbalance to logic and rationality, an ability to see-through, a connection with the divine, and a voice that can transform how the current anorexic myth is being lived out collectively. [ABSTRACT FROM AUTHOR]

As such, in 546 pages of richly detailed argument, she submits that Digby founded his philosophy on a baroque recognition of the instability of the material world at the same time as seeking to find some way to discern order in the chaos. De Meyer further argues that this perception of an epistemic and spiritual "crisis" ("crise") was heightened in Digby's case by the "dramatic context" ("contexte dramatique") of civil war England, in which political upheaval was ever-present and the place of English Catholics constantly precarious (p. 28). Sir Kenelm Digby (1603-1665): un penseur à l'âge du baroque: by Anne-Laure de Meyer. [Extracted from the article]

In this sense, the plight of the moderate Republican in recent American history represents another "island" in that "lost archipelago" of moderation - one of Craiutu's most evocative metaphors[7] - that also includes the many thinkers throughout history who are surveyed in the articles collected here. This is not to say that these are political traditions that moderate intellectuals and elected representatives, such as the Republican moderates I have studied in my own work, have not sought to defend. 19 Smith, Alexander Thomas T. " Faith, Science and the Political Imagination: Moderate Republicans and the Politics of Embryonic Stem Cell Research." Rather, it would be an error to assume that when contemporary moderates appeal to a "return" to the centre ground of moderate politics - usually in the face of the threat that the political party to which they belong is being "hijacked" by, or pulled to, the ideological fringes - such political space is pre-existing and immutable. [Extracted from the article]

This article examines Plato's understanding of moderation. I begin with a brief discussion of Plato's Charmides, the dialogue in which Socrates asks, "What is moderation?" in order to frame a detailed treatment of key passages in Plato's Republic where we find a definitive answer. I show the progress of the Republic to be an intentional development on Plato's part, moving readers from a conventional understanding of moderation as mastery to a more compelling ideal: moderation as a harmony of the city and of the soul. Bringing moderation out from under the shadow of justice illuminates the dialogue's otherwise perplexing presentation of the relationship between these two virtues and helps us to see both the role moderation plays in Plato's thought, and what his vision might contribute to our own understanding of the virtue. [ABSTRACT FROM AUTHOR]

The English Catholic philosopher Sir Kenelm Digby (1603–1665) has enjoyed a recent spate of scholarly attention as a prodigious traveller, political figure, and man of diverse intellectual interests. This article contributes to this scholarship by assessing the commentary on salvation at the heart of Digby's philosophy of the soul and the historical contexts in which it was produced. It argues that Digby's thinking on the soul was a meditation on the worldly interactions a Catholic must undertake or avoid in order to achieve salvation. As such, our intellectual historical understanding of Digby is much improved when he is viewed as a scholar who constructed an identity as a thinker adept at advising others on the correct path to beatitude. This article also makes the broader argument for salvation as an important conceptual tool for early modern intellectual historians wishing to accurately map the complex relationship between theology, scholarly argument, and scholarly ambition in the seventeenth century. [ABSTRACT FROM AUTHOR]

(Zweig, 2022, p. 277) I imagine the process of writing this book, which is so creative, so soulful, must have been a spiritual practice for Connie. Connie published that essay in her first book, I To Be a Woman i (Zweig, [3]). For Connie, contemplative practices that "teach us beginner's mind...deepen into silence and then open up into pure awareness" (Zweig, 2022, p. 235) are clearly the gold standard. So many of our negative projections about age go into our shadow bags - an image Connie borrows from Robert Bly (Zweig, 2022, p. 42). [Extracted from the article]

Looking back on the evolution of psychoanalytic definitions of perversion, this article uses contemporary clinical experience with chem-sex to explore the borders between sex addiction and a paradigm of perversion. Where is the dividing line now between "normal" and "pathological" insofar as perversion is concerned? If the limit is no longer located as much at the boundaries of genital and pregenital, nor does it apply to any consensual sexual conduct, should it be placed at the limits between life and death? In ways of functioning where enjoyment is found in the action of killing the other's soul or, on the contrary, bringing to life an inanimate object, the author, with reference to three case studies, attempts to open some avenues for reflection about the modalities of therapeutic framework that come into play in such clinical encounters. [ABSTRACT FROM AUTHOR]

Keywords: liturgy; ethics; worship; Aidan Kavanagh EN liturgy ethics worship Aidan Kavanagh 49 52 4 09/14/23 20230401 NES 230401 While studying for my Master of Divinity, one of the concepts that drew me to the field of liturgical studies was the idea that what we did in worship shaped our ethical lives. So, if our liturgies are to influence the ethical lives of our congregants positively, we must first try ever imperfectly to follow the Hippocratic oath and aspire to a liturgy whose words, symbols, and actions "do no harm." To me, the danger of an unethical liturgy seems heightened in traditions where the liturgy is understood as a realized eschatology, for it is difficult to critique or suggest revisions to a liturgy that has been equated with the kingdom of God. [Extracted from the article]