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A compilation on the theme of life after death. It invites us to look forward to death as we may anticipate the goal of a journey and describes death as a messenger of joy.
Aristotle is considered by many to be the founder of 'faculty psychology'—the attempt to explain a variety of psychological phenomena by reference to a few inborn capacities. In The Powers of Aristotle's Soul, Thomas Kjeller Johansen investigates his main work on psychology, the De Anima, from this perspective. He shows how Aristotle conceives of the soul's capacities and how he uses them to account for the souls of living beings. Johansen offers an original account of how Aristotle defines the capacities in relation to their activities and proper objects, and considers the relationship of the body to the definition of the soul's capacities. Against the background of Aristotle's theory of science, Johansen argues that the capacities of the soul serve as causal principles in the explanation of the various life forms. He develops detailed readings of Aristotle's treatment of nutrition, perception, and intellect, which show the soul's various roles as formal, final and efficient causes, and argues that the so-called 'agent' intellect falls outside the scope of Aristotle's natural scientific approach to the soul. Other psychological activities, various kinds of perception (including 'perceiving that we perceive'), memory, imagination, are accounted for in their explanatory dependency on the basic capacities. The ability to move spatially is similarly explained as derivative from the perceptual or intellectual capacities. Johansen claims that these capacities together with the nutritive may be understood as 'parts' of the soul, as they are basic to the definition and explanation of the various kinds of soul. Finally, he considers how the account of the capacities in the De Anima is adopted and adapted in Aristotle's biological and minor psychological works.
Plotinus is the first Greek philosopher to hold a systematic theory of consciousness. The key feature of his theory is that it involves multiple layers of experience: different layers of consciousness occur in different levels of self. This layering of higher modes of consciousness on lower ones provides human beings with a rich experiential world, and enables human beings to draw on their own experience to investigate their true self and the nature of reality. This involves a robust notion of subjectivity. However, it is a notion of subjectivity that is unique to Plotinus, and remarkably different from the Post-Cartesian tradition. Behind the plurality of terms Plotinus uses to express consciousness, and behind the plurality of entities to which Plotinus attributes consciousness (such as the divine souls and the hypostases), lies a theory of human consciousness. It is a Platonist theory shaped by engagement with rival schools of ancient thought.
This volume is the first in English to provide a full, systematic investigation into Aristotle's criticisms of earlier Greek theories of the soul from the perspective of his theory of scientific explanation. Some interpreters of the De Anima have seen Aristotle's criticisms of Presocratic, Platonic, and other views about the soul as unfair or dialectical, but Jason W. Carter argues that Aristotle's criticisms are in fact a justified attempt to test the adequacy of earlier theories in terms of the theory of scientific knowledge he advances in the Posterior Analytics. Carter proposes a new interpretation of Aristotle's confrontations with earlier psychology, showing how his reception of other Greek philosophers shaped his own hylomorphic psychology and led him to adopt a novel dualist theory of the soul–body relation. His book will be important for students and scholars of Aristotle, ancient Greek psychology, and the history of the mind–body problem.
Finalist for the National Book Award for Nonfiction * New York Times Bestseller * A Huffington Post Notable Nonfiction Book of the Year * One of the Best Books of the Month on Goodreads * Library Journal Best Sci-Tech Book of the Year * An American Library Association Notable Book of the Year “Sy Montgomery’s The Soul of an Octopus does for the creature what Helen Macdonald’s H Is for Hawk did for raptors.” —New Statesman, UK “One of the best science books of the year.” —Science Friday, NPR Another New York Times bestseller from the author of The Good Good Pig, this “fascinating…touching…informative…entertaining” (The Daily Beast) book explores the emotional and physical world of the octopus—a surprisingly complex, intelligent, and spirited creature—and the remarkable connections it makes with humans. In pursuit of the wild, solitary, predatory octopus, popular naturalist Sy Montgomery has practiced true immersion journalism. From New England aquarium tanks to the reefs of French Polynesia and the Gulf of Mexico, she has befriended octopuses with strikingly different personalities—gentle Athena, assertive Octavia, curious Kali, and joyful Karma. Each creature shows her cleverness in myriad ways: escaping enclosures like an orangutan; jetting water to bounce balls; and endlessly tricking companions with multiple “sleights of hand” to get food. Scientists have only recently accepted the intelligence of dogs, birds, and chimpanzees but now are watching octopuses solve problems and are trying to decipher the meaning of the animal’s color-changing techniques. With her “joyful passion for these intelligent and fascinating creatures” (Library Journal Editors’ Spring Pick), Montgomery chronicles the growing appreciation of this mollusk as she tells a unique love story. By turns funny, entertaining, touching, and profound, The Soul of an Octopus reveals what octopuses can teach us about the meeting of two very different minds.
The chief aims of Thomas Aquinas on the Immateriality of the Human Intellect are to provide a comprehensive interpretation of Aquinas's oft-repeated claim that the human intellect is immaterial, and to assess his arguments on behalf of this claim. Adam Wood argues that Aquinas's claim refers primarily to the mode in which the human intellect has its act of being. That the human intellect has an immaterial mode of being, however, crucially underwrites Aquinas's additional views that the human soul is subsistent and incorruptible. To show how it does so, Wood argues that the human intellect's immateriality can also be put in terms of the impossibility of explaining its operations in terms of coordination between bodily parts, states and processes. Aquinas's arguments for the human intellect's immateriality, therefore, can be understood as attempts to show why intellectual operations cannot be explained in bodily terms. The book argues that not all of them succeed in this aim and also proposes, however, a novel interpretation of Aquinas's argument based on human intellect's universal mode of cognition that may indeed be sound. Wood concludes by considering the ramifications of Aquinas's position on matters pertaining to the afterlife. Thomas Aquinas on the Immateriality of the Human Intellect represents the first book-length examination of Aquinas's claim that the human intellect is immaterial, and so — given the centrality of this claim to his thought — should interest any scholars interested in understanding Thomas. While it focuses throughout on careful attention to Aquinas's texts along with the relevant secondary literature, it also positions Thomas's thought alongside recent developments in metaphysics and philosophy of mind. Hence it should also interest historically-minded metaphysicians interested in understanding how Thomas's hylomorphism intersects with recent work in hylomorphic metaphysics, philosophers of mind interested in understanding how Thomas's philosophical psychology relates to contemporary forms of dualism, physicalism and emergentism, and philosophers of religion interested in the possibility of the resurrection.
What is friendship? What is the best life? How does one decide? Try Salem on Aristotle.
In this insightful new book David J. Yount argues, against received wisdom, that there are no essential differences between the metaphysics of Plato and Plotinus. Yount covers the core principles of Plotinian thought: The One or Good, Intellect, and All-Soul (the Three Hypostases), Beauty, God(s), Forms, Emanation, Matter, and Evil. After addressing the interpretive issues that surround the authenticity of Plato's works, Plotinus: The Platonist deftly argues against the commonly held view that Plotinus is best interpreted as a Neo-Platonist, proposing he should be thought of as a Platonist proper. Yount presents thorough explanations and quotations from the works of each classical philosopher to demonstrate his thesis, concluding comprehensively that Plato and Plotinus do not essentially differ on their metaphysical conceptions. This is an ideal text for Plato and Plotinus scholars and academics, and excellent supplementary reading for upper-level undergraduates students and postgraduate students of ancient philosophy.
A revised and expanded 2001 edition of Oliver Leaman's classic introductory work.
Challenges the idea that Plato is a secular thinker, exploring the interaction of philosophy and Greek religion in the dialogues.