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In response to recent calls for promoting the contextual intelligence of sport psychology practitioners, the aim of the current study was to obtain the first-person competitive experiences of kendo fighters (i.e., kenshi). Existential phenomenological interviews were conducted with eight competitive Japanese-American kenshi residing in the United States. The findings of thematic analysis indicated that the participants possessed a strong commitment to earning ippon (i.e., a valid point), which was achieved by a subjective synchronization of mind, sword, and body in the execution of a strike against an opponent. They considered this to be a transformative experience, which elevated them perceptually out of the sporting context to a momentary sense of "cutting" the opponent with a real sword. The current findings also offer sport psychology consultants possible context-specific insights (e.g., importance of seme) and strategies (e.g., management of attentional focus, self-regulation techniques) for assisting kenshi in preparing for competitive situations. [ABSTRACT FROM AUTHOR]

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]

The article "Chinese and Western Sports Philosophy and Their Differences" explores the contrasting views on the body in Chinese and Western sports philosophy. It delves into the historical development of dualism in Western thought, particularly through the perspectives of Plato and Descartes, highlighting the separation of mind and body. The text also critiques the impact of dualism on physical education and competitive sports, pointing out the potential harm caused by prioritizing either the mind or the body in sports training. [Extracted from the article]

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]

"Central City's Joy and Pain: Solidarity, Survival, and Soul in a Birmingham Housing Project" by Jerome E. Morris offers a historical and sociological analysis of a public housing project in Birmingham, Alabama, from its opening in 1943 until its demolition in the early 2000s. Morris interweaves personal family history with national history to illuminate the challenges faced by Black individuals, families, and communities in the post-Civil Rights Era. The book showcases how systemic racism impacted the lives of residents, while also highlighting the resilience, community, and pride that flourished within Central City despite adversity. [Extracted from the article]

Verse epitaphs are our main and very abundant source for responses to individual deaths. We can almost never know exactly whose attitudes or values they express, but we can assume that they embody attitudes and values that it was acceptable to express publicly. Many at all dates seek merely to commemorate the dead person or convey grief, but, from about 400 bce onwards, others adopt a position on the fate of the dead person, though often hedged with a cautious 'if'. Very many possibilities emerge: they range from a plain denial that anything survives death, via claims that the dead person is now (e.g.) in the aither /in the home of the blessed/on Olympos/with the heroes, to, very rarely, declarations that s/he is now actually a god. Strangely enough, support for such claims is never sought in the fact of the dead person being an initiate in a cult that promised advantage in the afterlife. In all this we see not so much individual choices as the range of options available for individuals to believe in. But we must also suspect that belief in the more optimistic options can seldom have been as firm as in a society where such options were authoritatively endorsed and alternatives not publicly countenanced. [ABSTRACT FROM AUTHOR]

In 1195 AD, a celebrated Sufi scholar, poet and philosopher Muḥyī al-Dīn Ibn ʿArabī quit Muslim Spain for Africa. There, he first became acquainted with ʿuzābīyyah, which he described as the dark arts rooted in the soul's power over mind and matter. Ibn ʿArabī referred to this power as himma. The Sufi shaykh Qaḍīb al-Bān, as well as the North African sorcerers Ibn ʿArabī encountered, could use this power to maim and kill humans. They were also said to be capable of creating new life forms with himma. The present study examines the specific types of himma they used and determines the supposed loci of this power in the body and soul. It also describes the standard methods used in Akbarian circles and North Africa to make oneself worthy of himma and identifies advantages and disadvantages of using this power to turn dreams into reality. [ABSTRACT FROM AUTHOR]

The paper offers a critical perspective on some modern studies of Plotinus’ doctrine of Love, which interpret his Eros as more than a guide, leading the soul to the intelligible world and above, to the first Principle, or directing its gaze to the sensible world. They consider Love to be the driving force behind generation from the One and even identify it with the One itself, basing most of their arguments on rare instances of Eros’ appearance at levels above the soul and using an emphatically erotic terminology that is alien to Plotinus. [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]

We study open (complete and noncompact) n-manifolds M with nonnegative Ricci curvature, under the condition that any asymptotic cone of M splits off an ℝ k {\mathbb{R}^{k}} factor. In particular, we obtain two rigidity results for open n-manifolds M with Ric M ≥ 0 {\mathrm{Ric}_{M}\geq 0} and the infimum of volume growth order < 2 {<2} . The first result asserts that there exists a nonconstant linear growth harmonic function on M if and only if M is isometric to the metric product ℝ × N {\mathbb{R}\times N} for some compact manifold N. The second asserts that the Riemannian universal cover of M has Euclidean volume growth if and only if M is flat with an n - 1 {n-1} dimensional soul. [ABSTRACT FROM AUTHOR]

Introduction: Semaglutide, a glucagon-like peptide 1 receptor agonist (GLP1RA), is available in both parenteral and oral preparations. Studies of injectable preparations have convincingly demonstrated its beneficial effect on major adverse cardiac events (MACE). This predictive analysis was undertaken to forecast early termination of the SOUL trial (oral semaglutide) as well as the primary events. Methods: SOUL is a multicenter, double-blind, placebo-controlled randomized controlled trial (RCT) evaluating the reduction in MACE associated with oral semaglutide versus placebo in patients with type 2 diabetes (T2D) and cardiovascular (CV) disease. A sample of 9642 participants will be followed for 5 years and 5 months. A random-effects model meta-analysis, pooling hazard ratios from previous RCTs, was conducted using R software to inform the predictive model. The background CV event rates from the placebo arms of previous RCTs with semaglutide were matched with the pre-adjudicated assumptions of the SOUL trial to create the predictive model. The truncated trial duration, MACE, and its individual components in the intervention and placebo arms were estimated. The predicted difference between the two groups was estimated using the chi-squared test. Results: A pooled analysis of 10,013 patients revealed a significant reduction in the number of MACEs associated with semaglutide (HR 0.79, 95% CI 0.69–0.91). Predictive analysis indicated that 1225 events would be achieved by 3.78 years, suggesting premature termination. Conclusion: The mathematical model based on the meta-analysis predicts that the SOUL study on oral semaglutide will be terminated early, with oral semaglutide showing benefits in terms of MACE compared to placebo. If the SOUL study corroborates the findings of this model, it may not only form the basis for the calculation of power but also define the duration of such studies, reducing costs and easing the process of designing cardiovascular outcome trials (CVOTs). Protocol Registration: INPLASY202460061. [ABSTRACT FROM AUTHOR]

This study investigates the medical rhetoric employed in religious legislation of Late Antiquity, arguing that imperial policies against dissidents often resembled infectious disease control measures, such as social distancing and banning gatherings, and were aimed at protecting the vulnerable. The Christian clergy was concerned not just about maintaining their monopoly of sacraments, but also about demonic contagion. This kind of infection rhetoric has its roots in Christian polemical language which is itself based on far older ideas known from Plato and the Neo-Platonists, and the more general view shared by other philosophical schools, on the sympathy of the universe and the concomitant harmony of souls. The Neoplatonic school in particular had developed the view that 'bad' souls chose their demons and that these demons were responsible for natural catastrophes and diseases, and infecting the air with their presence. Christian authors endorsed this view. Religious dissidents of Late Antiquity were exiled and deprived of their freedoms of speech, of assembly, and of movement, and this is for several reasons, such as the avoidance of martyrs, forced conversion, and the deterrence of others. The concept of contagion is also among the reasons but has so far been underappreciated. [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]

'Alā' al-dīn al-Kirmānī was a member of the 'Abd al-Ra'mān Jāmī (Mullā Jāmī, d. 1492) circle who lived during the reign of the Timurid ruler 'usayn Bāyqarā (A.R. 1470-1506) and at the same time, he is a scholar who dedicated his works to Me'med II (A.R. 1444-6 and 1451-81) and Bāyezīd II (A.R. 1481-1512). Although we do not have much information about his life, we have the opportunity to examine his thoughts through his works. Therefore, this study aims to examine the development of Kirmānī's thought on the soul and the soul-body relationship through his three works. Kirmānī, who aims to make the science of dream interpretation a science with a determined subject, issues and principles, focused on Avicenna's understanding of the soul as the subject of the science of dream interpretation in his two works entitled al-'Asharah al-kāmilah and Lawāmi' tanwīr al-maqām fī jawâmi' ta'bîr al-manām, which he wrote on this subject. However, in his works he also combined the methodology of the Akbarian tradition, which he belonged, with Ibn Sīnā's understanding of the soul in his works. On the other hand, his treatise entitled Mas'ala min 'ilm ma'rifah alnafs appears to be his most striking work, in which he claims that "the soul and the body are one thing". As this is a newly discovered work of Kirmānī, we have also included its critical edition in the appendix. In his treatise, Kirmānī mentions that the soul and the body are one and the same thing in terms of being abstract and being a body and in this way, he applies the Akbarian understanding of existence based on the distinction between the immutable entities (a'yān al-thābita), the subt world ('ālam al-mithāl) and the visible world ('ālam almulk wa al-shahāda), to Avicenna's soul-body dualism. In this way, he aims to resolve the difficulties arising from the nature of the soul and the body. The study attempts to show Kirmānī's original theory of the soul, based on Avicenna's interpretation and Akbarian principles. In the article, Kirmānī's view of the soul in the above-mentioned works has been examined according to the possible writing order based on content and style -since the actual order of writing is not known-in order to show its gradual change/development. However, his peripatetic views on the soul have been compared with those of Avicenna, and his original view of the soul has been compared with the views of Ibn 'Arabī-Mullā Jāmī. Finally, this study aims to show the contributions of the Herat school and the Mullā Jāmī circle to the Ottoman intellectual life by unearthing Kirmānī's works, the only surveving copies of which are in Anatolia. [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]

This article argues for a version of sacred naturalism within the framework of a processual metaphysics that characterizes the cosmos as an interplay between Chaos (disunity) and Logos (unity). I argue that although creativity is highly valuable from the perspective of life and humanity, at a cosmic scale it is overshadowed by the universal tendencies toward conservation and destruction. Within this metaphysical picture I develop a naturalist notion of the sacred as a phenomenological object inspiring particularly intense feelings of inner harmony but functioning eudaemonically to strengthen mind, body, and soul against forms of Chaos, whether anomie, stress, or personal conflict. After developing some criteria for a sacred but immanent meta-unity in contrast to the transcendental unities of traditional religion, I describe how the unity of the cosmos might be experienced as a sacred object by emphasizing its heterarchical, aesthetic and life-affirming dimensions. [ABSTRACT FROM AUTHOR]

In this paper, I discuss the conditions for the possibility of the existence of time according to Aristotle’s Physics IV, 10-14. For this purpose, I present three thought experiments that help to clarify the nature of time. According to my reading, motion is not a sufficient condition for the existence of time; such condition is, instead, that motion could be measured—even if it is not actually measured. There is time when a movement can be put in a relation of proportion with another movement. [ABSTRACT FROM AUTHOR]

In The Sources of Religious Insight, Josiah Royce assesses William James' pragmatic evaluation of exalted, private religious experience, advanced in The Varieties of Religious Experience as inadequate to encompass the full range of religious experience. Among other contributions, Royce adds social and communal experience to James' individualistic appraisal. Rather than tacking on to the familiar contemporary critical conversation about the Jamesian restriction to private experience, I argue that James and Royce are helpfully brought together through an understanding of religious conversion: James' foundational predicament of the "sick soul" returned to health through religious conversion gains depth and coherence through the attention Royce gives to overcoming alienation through communal participation. In our time of dislocation and self-preoccupation, drawing together these two seminal models of religious experience provides an instructive account of the individual's transformation by way of communal renewal. [ABSTRACT FROM AUTHOR]

There have been many attempts to give a precise definition of beauty. In this article, I join a tradition of trinitarian reflection on beauty and attempt to add further clarity to a trinitarian definition of beauty. Beauty, in my construal, is the gravitas amoris of the triune being of love—it is, in other words, the objective attractional "force" or "weightiness" exerted by triune love on the soul by which one, if she yields to triune love, experiences the bliss and delight of triune love and is thereby drawn into deifying union. This article will proceed as follows: First, I will survey the relationship between beauty and love found in the classic philosophical tradition represented by Plato, Aristotle, and Plotinus. Then, I will survey this beauty–love relation in Christian thought from Augustine, Aquinas, Ficino, Edwards, and von Hildebrand. These figures will provide supporting evidence for my construal of beauty. I then turn to the constructive task. I argue that there is an abductive fit between the features of beauty and the nature of the Trinity. In light of this fit and the sources of traditional thought above, beauty is best thought of as the gravitas amoris—the weighty impression of God's triune love in created things that draws one into the triune life and is experienced as delight when perceived. I conclude by answering objections and reflecting on how this account reframes the transcendentals and coordinates the experience of beauty with Christian love. [ABSTRACT FROM AUTHOR]

This essay examines the relation between scientific inquiry and philosophical thought in the context of a Thomistic account of human sexual difference. I begin by considering Thomas's own view and its explicit though brief appeal to biological observation. In particular, I focus on his claim that being male or female stems more from a substance's matter than from its form. Then, I look at a fairly recent exchange between William Newton and myself, in which, drawing upon Thomistic thought in the context of contemporary science, we argued opposing positions. Mine held that sex stems more from form than from matter, while Newton maintained that Thomas's original position is better. In reviewing this exchange, I note strengths in Newton's argument and suggest a further distinction, even while concluding that my fundamental position is still a better account. Lastly, I turn to further questions and the necessity of continued partnership between philosophy and science. [ABSTRACT FROM AUTHOR]

This document is a bibliography of books received by the Journal of Analytical Psychology. The books cover a range of topics related to analytical psychology and psychoanalysis. Some of the topics explored include trauma, civilization and its fate, psychosis and spirit possession, Jung's relationship with Christianity, human dignity, the evolution of consciousness, the animus, the archetype of home, and the writings of Etty Hillesum. The books offer different theoretical perspectives and provide clinical examples and lessons from the authors' experiences. [Extracted from the article]

This article critically engages Christina Van Dyke's interpretation of 'annihilation' in Marguerite Porete's Mirror of Simple Souls. Van Dyke's interpretation – well in accord with the consensus line among Porete scholars – emphasizes the alienness of Porete's understanding of union with God, and so seemingly guts the challenge of Porete's text. In other words, if Porete is saying what Van Dyke takes her to be saying, it is no wonder that anyone would find her vision alien, her posited end of Christian life undesirable, and the challenge to attain it inert. In this article, I describe and defend an alternative reading of the Mirror , one that makes the goal of 'self-annihilation' surprisingly more palatable. [ABSTRACT FROM AUTHOR]

This article explores the philosophical ideas of Hedwig Conrad-Martius and Edith Stein regarding the reality of non-human entities. Conrad-Martius's philosophy challenges the subject/object dichotomy and offers new perspectives for understanding reality. Her key texts, such as "Metaphysical Conversations," "Phenomenology and Speculation," and "Transcendental and Ontological Phenomenology," explain her departure from Husserl and Heidegger's approaches. Similarly, Stein's book "Metaphysical Conversations" delves into the essence of human beings and their relationship with other beings, introducing the concept of the Quall. Both philosophers emphasize the importance of recognizing the boundaries between different beings and the responsibility of humans towards the non-human. [Extracted from the article]

Mulla Sadra considers the speaking soul to have perceptive and executive functions. The human soul can make the right choice in the path of thought to action with the presence of practical reason during conflicts that may arise between the speaking power and other powers of the soul. This research intends to explain the choice in Sadra's works with a descriptive and analytical method; a choice that is only sometimes rational. To explain the truth of rational choice, Sadra pays attention to the roles that practical reason can play in the process of optional action. According to him, practical reason overcomes illusion and reflects on imaginary perceptions, sometimes it does not confirm them as useful. By standing against some animal passions (lust and anger), it prevents their aggravation. He carries out the minor matters that he himself has decreed to be permissible, good and beautiful, with resolute determination. Through an optional verb, the ego is continuously choosing. By fully fulfilling these roles, practical reason realizes a rational and good choice, and on the contrary, with the absence of practical reason, a bad and inhuman practical choice will definitely be formed. Human action is human only when the scientific part of the soul reaches a scientific and rational understanding and combines this understanding with a decisive determination that is achieved in the area of the practical part in the light of practical rationality. [ABSTRACT FROM AUTHOR]

The article discusses the book "Metaphysical Conversations and Phenomenological Essays" by Hedwig Conrad-Martius. The book, originally published in 1921 and translated into English, explores metaphysical questions about the essence of soul, body, light, colors, and spirit. It uses Socratic-style dialogues between two characters to delve into philosophical-ontological matters and examines the distinctions between various creatures. The book also addresses the relationships between body, soul, and spirit in humans. The article highlights the importance of the book in bridging phenomenology and empirical sciences and praises the translation by Christina Geschwandtner. [Extracted from the article]

This article explores the metaphysics of nonreductive physicalism and its connection to F.H. Bradley's critique of relations. Nonreductive physicalism argues that while the physical domain is fundamental, there are higher-level items, like mental properties, that are distinct from the physical but dependent on it. Bradley's critique challenges the idea of relations as external entities, suggesting that they cannot be explained without an infinite regress of relating relations. The article discusses how this critique challenges the concept of supervenience, a key component of nonreductive physicalism, and suggests the need for a more intimate inter-level relation between the physical and the mental. The text also discusses the significance of relations in metaphysics, particularly in the context of nonreductive physicalism. [Extracted from the article]

This text analyzes the multiple influence of Socrates' ethical teaching on Plato's philosophical thought. Socrates' effort to establish standards for moral aspiration and action through ethical research through the determination of universal determinants, i.e. the essential meanings of being, is extended by Plato to his Theory of Ideas. Plato's Theory of Ideas is based on the legacy of the idea of the existence of universal determinants that appear as immutable truths, and it extends to the research of their application in the field corresponding to their nature. Socrates believes that the essential determination of being is a prerequisite for gaining knowledge, cultivating virtues, and thus achieving the common goal of the human race - happiness. Movement towards the goal is realized with the help of persistence in the direction of knowledge and moral aspiration, through the medium of the soul. According to Socrates, knowledge is what needs to be nurtured and born from the soul itself. Plato, following in the footsteps of Socrates, underlines the importance of the soul and its nature in relation to the physical, creating a detailed account of the movement of the soul in the direction of knowledge and overcoming the changeable. The soul remembers the knowledge it observed in the preexistent period and acts according to virtue thanks to the correct upbringing and education. Socratic questioning and teaching in favor of the soul's recollection of knowledge, which we get to know through Plato's early dialogues, is extended by Plato to the establishment of an education system that will enable the construction of a state and social community based on knowledge. [ABSTRACT FROM AUTHOR]

The city comprises of a wide variety of heterogeneous territorial units (e.g. districts or neighbourhoods). In many – especially larger – cities, social capital assets (like community bonds) are mirrored at the level of neighbourhoods which form the home for many sociocultural communities or distinct socio‐economic classes. We postulate in this study that the big city is essentially an 'archipelago' made up of 'urban villages'. We analyse the residents' perceived attractiveness regarding their daily local neighbourhood by introducing the concept of 'village love' (or 'neighbourhood love'), inspired by the recent literature on 'city love' (comprising 'body', 'soul' and 'community' constituents of urban life). Based on an extensive and detailed multi‐annual database for all neighbourhoods in Rotterdam, the present paper seeks to identify the background factors shaping 'village love' in the city, with particular attention to the citizens' subjective appreciation for and access to a great variety of (physical and immaterial) urban amenities shaping the place‐based satisfaction of residents. The theoretical framing of our research resembles the basics of traditional central place theory here transmitted to the urban space in which local proximity to amenities plays a key role. A wide array of relevant amenities impacting on the place‐specific well‐being feelings ('village love') of residents in various neighbourhoods in the city of Rotterdam is distinguished using inter alia‐rich multi‐annual survey data. This approach is empirically tested and verified by means of LISA statistics and advanced spatial econometric dependence models ('urbanometrics'). The findings confirm the usefulness of a central place interpretation of 'urban village love' in the city. [ABSTRACT FROM AUTHOR]

This text explores Aristotle's theory of the good, which suggests that moral virtue is always beneficial for human beings, even if it may seem counterintuitive. The debate centers around how moral virtues, such as courage, contribute to the contemplative life. The text also discusses the importance of courage in Aristotle's philosophy and its connection to the survival and well-being of communities. It suggests that a further account of the value of courage is needed to fully understand its importance. Additionally, the text explores Aristotle's views on reproduction and how it relates to the desire for immortality and the preservation of one's existence. Overall, the text highlights the complexity of Aristotle's views on courage and the need for a comprehensive understanding of its value in the good life. [Extracted from the article]

This paper studies the theories defended by John Buridan and Nicole Oresme on the presence of the soul in the body, with a special focus on the interpretation of the Augustinian principle – or 'holenmeric' principle – according to which the soul is in the whole body and is wholly present in every part of it. The first part of the paper introduces the different types of composition involved in the medieval discussions over the soul and its parts and shows how different psychological theories prior to 1350 employed this typology of part/whole relations to clarify the soul's presence in the body. The next part of the paper presents how the theories designed by John Buridan and Nicole Oresme were motivated by problems raised by these earlier accounts of the soul's presence and undertook to solve them from the perspective of a reductionist conception of parthood. It is argued that, despite their common commitment to a reductionist stance, the solutions endorsed by Buridan and Oresme represent two opposite ways of applying a nominalist metaphysics of parts to psychological matters. [ABSTRACT FROM AUTHOR]

Does Aristotle offer a definition of the soul? In fact, he rejects the possibility of defining the soul univocally. Because "life" is a homonymous concept, so too is "soul". Given the specific causal role that Aristotle envisages for form and essence, the soul requires multiple different definitions to capture how it functions as a cause in each form of life. Aristotle suggests demonstrations can be given which express these causal definitions; I reconstruct these demonstrations. [ABSTRACT FROM AUTHOR]

The work systematizes several essential aspects of contemporary man. It reveals his trinitarian structure: body, soul, and spirit. His temporal trivalence - past, present, and future. The process of psycho-intellectual maturation. His essential dimension is ethical orientation. Its culmination is moral. The formation of belief and character are ethical values. Primarily, man is valued for who he is, not for what he has. He is what he is through communion, not through communication. Moral values define human personality. Through empathy, trust, and emotions, we define the human. Our objective is to stop precariousness, primarily the disorder of values.

There is a genuine and profound problem about what it consists in for anything to be yourself. Once (perhaps per impossibile) all the empirical and modal facts about a particular human being are in, it still remains unexplained both what being you is, and why that human being is yourself. Being you seems an “extra” feature of anything. The problem admits of no scientific solution, and “being you” resists any purely logical analysis. It is argued that the problem is metaphysical, and that because metaphysical problems have theological answers, being you, and why anything is you may only be explained theologically. You are this soul, this immaterial presence, created by God. A new argument for the existence of God, the Autological Argument, is briefly presented.

This article revolves around two soundtracks Walker has admired along with the person to whom this issue of Alphaville is dedicated: Danijela Kulezic-Wilson. The soundtracks come from Soul by Pete Docter and Kemp Powers and Nomadland by Chloé Zhao, both released in 2020. The films are sonically worlds apart: Soul is dominated by jazz music by Jon Batiste and contemporary electronic music by Trent Reznor and Atticus Ross, while Nomadland features modern classical music by Ludovico Einaudi and Ólafur Arnalds. Ironically, despite sounding profoundly different, both films draw from true stories in order to teach audioviewers about living well, even in the midst of death. Or, to reapply Danijela’s words about Waking Life (Richard Linklater, 2001), these films emphasise “the dualistic nature of human experience, the pleasure of being alive and the implicit proximity of death.” Walker combines cinematherapy with sound studies to make a case for the wisdom of both films that have helped her cope with the grief of Danijela’s death, in the hope that this might resonate for those readers who find similar comfort in their own film-to-person relationships.

Today, it is highly controversial in Western societies, that humans are made in the image of God (“imago Dei”). This article is looking for a unique feature of man that can justify his special position. The methodological approach consists of contrasting research results and social developments documented in current publications with modern theological and philosophical publications. Our intelligence and the fact that we are self-aware are no longer sufficient as a unique human feature, because biology, palaeoanthropology and computer technology call it into question. This article shows that the soul remains the unique feature of the human being. But often no clear distinction is made between the transcendent soul and the immanent mind. The article therefore emphasises that the soul is transcendent, eternal and a gift of God from transcendence. In order to achieve this, we must abandon the bipartition of man into body and soul and accept the tripartite division of man into body, mind and soul. The transcendence of the soul provides us with a justification for why humans and only humans are “imago Dei”. This gives us a basis for claiming the right of every human being for life and personal realisation.

Undoubtedly, in addition to being responsible for guidance, the teachings of Sharia are also discoverers of reality, and sometimes the ultimate achievements of human science are reflected in the most subtle expressions of Sharia. Therefore, different schools and sometimes opposing viewpoints claim to adapt their knowledge to the themes of the Shari'ah, the noble hadith "Knowledge is poured into the heart" is one of the traditions that exemplify different understandings of the truth of science being external to the essence, to the unification of all sciences with the essence. has taken, judging these views and evaluating their credibility requires a wider scope, but the research question is whether the final view of Islamic wisdom, which is manifested in the sublime wisdom, can be a more reasonable interpretation and a more acceptable harmony than other views. In this article, we have shown in an analytical-comparative way that, contrary to the viewpoints that sometimes consider the soul as material and dark and the truth of science as outside of the essence, and sometimes consider science as inherent to the soul, Islamic wisdom is between the material existence and the isolation of the soul. On the one hand and the acquisition and unification of sciences on the other hand, he has collected and presented a better interpretation of the interpretation of knowledge in this narrative, in the wisdom of the Supreme, the human soul is material at the beginning and it happened with the creation of the body, but gradually and with the movement of substance to The status of purgatory and total celibacy has reached, from the level of sensory perception to illusion and example, and then the understanding of intellectual generalities and above that; He attains the rank of Ain al-Iqin and observing the names and attributes of God

The upcoming research is about the occurrence of the human ego; Is the human soul old or an accident? Is the accident spiritual or physical? Opinions surrounding it are different and sometimes conflicting, and Ibn Sina's and Mulla Sadra's views have provoked long-term controversies from the supporters of the two Sinawi and Sadra schools. Ibn Sina, whose extensive research in the science of psychology, especially the human soul, is without a rival until now, claims the spiritual occurrence of the soul, and Mulla Sadra, who, after Ibn Sina, is the most interested in the issue of the soul among Muslim philosophers, considers the existence of the soul to be physical; It is worth noting that believing in immortality and the theological concepts related to it, before determining the task regarding the physicality or spirituality of the human soul, is an effort with a deficiency, because the influence of the results from the sources is inevitable; Failure to reach a definite answer in the current issue will make the researcher face many questions and philosophical dead ends in drawing how the soul is related to the body, the corruption or solitude of the soul, and ultimately the correct conception of the meaning of life. The research has tried to state which of the two theories is more consistent with the rational foundations by presenting the reasons of the two views and criticism and what makes this research different from the previous research is that it is based on evaluation and analysis and in a rational way. Finding the answer to this basic question is whether these two theories are in serious conflict with each other, or whether Sadra's view can be evaluated in line with Ibn Sina's view

The article is an analysis of the influence of the Platonic concept of the state on the first attempts to build a modern concept of political economy in French. Unlike the English-language economic theories of the eighteenth and nineteenth centuries, the French Traité de l’économie politique by Antoine de Montchrétien is not just an attempt to analyze economic phenomena such as labor productivity, new technologies, or the development of agriculture, industry, and crafts, but is also an attempt to relate the new view of economics with the traditionally Platonic understanding of the state as a three-part structure in which each social group does only its own work. However, the understanding of Platonic justice as each social group doing its own thing is simplified in Montchrétien’s work. The French thinker relies on an archaic form of the social contract, in which individual social groups are dogmatically understood as elements of a fixed and immutable structure, of which the French monarchy system is an expression. On this point, Montchrétien diverges from the author of Republic because the Platonic state - contrary to Popper’s view - is not an example of a closed society along the lines of a feudal or aristocratic monarchy, but a flexible republic in which there is the possibility of passing from one social group to another, provided one possesses adequate personal qualities. It seems that Montchrétien’s attempt to promote the people as a new social class was not successful because his revolutionary demand was not followed by a proposal to build a new social contract through which the goods-producing class could become the real subject and source of the state’s wealth. The new social contract was introduced in Europe as a result of the Industrial Revolution and a series of political revolutions led by the French Revolution while the Montchrétien treatise remained a purely theoretical attempt to build a new concept of political economy.

The eyes are widely regarded as the mirror of the soul, providing reliable nonverbal information about drives, feelings, and intentions of others. However, it is unclear how accurate emotion recognition is when only the eyes are visible and whether inferring of emotions is altered across healthy adulthood. To fill this gap, the present piece of research was directed at comparing the ability to infer basic emotions in two groups of typically developing females that differed in age. We set a focus on females seeking group homogeneity. In a face-to-face study, in a two-alternative forced choice paradigm (2AFC), participants had to indicate emotions for faces covered by masks. The outcome reveals that although the recognition pattern is similar in both groups, inferring sadness in the eyes substantially improves with age. Inference of sadness is not only more accurate and less variable in older participants, but also positively correlates with age from early through mid-adulthood. Moreover, reading sadness (and anger) is more challenging in the eyes of male posers. A possible impact of poser gender and cultural background, both in expressing and inferring sadness in the eyes, is highlighted. [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]

At Plato's insistence to become as godlike as one can, the Neoplatonists seek their salvation in union with the first principle they call the One, identifying this union as the highest end of philosophy. As with all aspirations, the transition from theoretical ideal to practical implementation remains a perennial problem: how is it possible for a person, as a mere mortal, to leave the person's confined ontological station to unite with the divine, transcendent first principle? This paper is an attempt to reconstruct Proclus' highly distinctive answer to this question of enormous importance through a close examination of his development of the late Neoplatonic notion of the One in the soul (τὸ ἐν ἡμῖν ἓν). [ABSTRACT FROM AUTHOR]

"The Ontology of Artifacts in the Long Middle Ages: An Introduction" is a document that explores the ontological status of artifacts in medieval philosophy. It discusses the distinction between artifacts and natural things, drawing on the influence of Aristotle's theories. The document also examines the theological dimension of artifacts in the Middle Ages, where they were seen as both separate from nature and as reflecting God's activity. It concludes by mentioning the blurring of the line between art and nature in the 17th century. The text provides an overview of the main ontological problems discussed during this period, focusing on the definition of artifacts and the criteria that must be met for an object to be considered an artifact. The document explores the debates and philosophical perspectives surrounding the ontology of artifacts in the Middle Ages, including the views of realists and nominalists. It also highlights the complex conceptual framework used by medieval thinkers to understand the nature of artifacts, including the distinction between substantial and accidental forms. The special issue includes articles from various perspectives, including Byzantine, medieval, and Renaissance philosophers such as Michael of Ephesus, Peter Abelard, William of Ockham, and René Descartes. [Extracted from the article]