By Stewart Goetz
Chapter 1 The Soul in Greek concept (pages 6–29):
Chapter 2 The Soul in Medieval Christian proposal (pages 30–64):
Chapter three The Soul in Continental idea (pages 65–104):
Chapter four The Soul in Locke, Butler, Reid, Hume, and Kant (pages 105–130):
Chapter five the matter of Soul–Body Causal interplay (pages 131–151):
Chapter 6 The Soul and modern technological know-how (pages 152–181):
Chapter 7 modern demanding situations to the Soul (pages 182–201):
Chapter eight ideas at the way forward for the Soul (pages 202–215):
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Additional resources for A Brief History of the Soul
Aquinas points out that 52 The Soul in Medieval Christian Thought if the soul were joined to the body as a mere motor it could be said to be, not in every part of the body, but only in the one through which it moved the others. But because the soul is united to the body as its form it has to be whole in the whole and whole in every part. (Summa theologiae, Ia. 8) This wholeness of the soul in every part of its body is not quantitative in nature, with one part of the soul in one part of its body and another part of the soul in a different part of its body.
While Aristotle is not a soul–body dualist in the sense that he maintains that the soul is a substance in its own right, which is separable from its body, he believes that the distinctive nature of thought or intellect provides him with grounds for making some suggestive remarks about the possibility of separating the intellect from its material housing: But nothing is yet clear on the subject of the intellect and the contemplative faculty. However, it seems to be another kind of soul, and this alone admits of being separated, as that which is eternal from that which is perishable, while it is clear from these remarks that the other parts of the soul [nutritive, sensitive] are not separable, as some assert them to be, though it is obvious that they are conceptually distinct.
Thomas Nagel expresses skepticism about the intelligibility of physicalism, which is the philosophical position that identifies mental events or states with physical events or states. As opposed to saying that physicalism is false, Nagel believes: It would be truer to say that physicalism is a position we cannot understand because we do not at present have any conception of how it might be true. Perhaps it will be thought unreasonable to require such a conception as a condition of understanding.