Body and Soul

The Form of Soul in the Phaedo

by Brian Prince

PRINCE, Brian D., "The Form of Soul in the Phaedo", Plato 11 (2011), [En ligne], mis en ligne : March 2012, URL : http://gramata.univ-paris1.fr/Plato/article101.html, consulte le 6 May 2012

Although the Phaedo never mentions a Form of Soul explicitly, the dialogue implies this Form’s existence. First, a... more Although the Phaedo never mentions a Form of Soul explicitly, the dialogue implies this Form’s existence. First, a number of passages in which Socrates describes his views about Forms imply that there are very many Forms; thus, Socrates’ general description of his theory gives no ground for denying that there is a Form of Soul. Second, the final argument for immortality positively requires a Form of Soul.

The Form of Soul in the Phaedo

by Brian Prince

PRINCE, Brian D., "The Form of Soul in the Phaedo", Plato 11 (2011), [En ligne], mis en ligne : March 2012, URL : http://gramata.univ-paris1.fr/Plato/article101.html, consulte le 6 May 2012

Although the Phaedo never mentions a Form of Soul explicitly, the dialogue implies this Form’s existence. First, a... more Although the Phaedo never mentions a Form of Soul explicitly, the dialogue implies this Form’s existence. First, a number of passages in which Socrates describes his views about Forms imply that there are very many Forms; thus, Socrates’ general description of his theory gives no ground for denying that there is a Form of Soul. Second, the final argument for immortality positively requires a Form of Soul.

L'anima in Tommaso D'Aquino, morte cerebrale e problemi in bioetica

by Elena Postigo Solana

«Tota sentit in singulis». Agostino e la fortuna di un tema plotiniano nella psicologia altomedievale

by Giovanni Catapano

in Studi sull’anima in Plotino, a cura di R. Chiaradonna, Napoli: Bibliopolis («Elenchos», 42), 2005, ISBN 88-7088-482-1, pp. 353-400

Il saggio mostra la trasmissione all'alto Medioevo e la trasformazione, attraverso Agostino di Ippona (354-430 d.C.),... more Il saggio mostra la trasmissione all'alto Medioevo e la trasformazione, attraverso Agostino di Ippona (354-430 d.C.), di un tema del pensiero di Plotino (205-270 d.C.): la consapevolezza da parte di tutta l'anima di un'affezione subita da una singola parte del corpo.

Liturgical Poetry in the Late Antique Near East: A Comparative Approach

by Ophir Münz-Manor

Journal of Ancient Judaism 1:3 (2010), pp. 336-361
An English version of the Hebrew article from Pe'amim

The article presents a contemporary view of the study of piyyut, demonstrating that Jewish po- etry of late antiquity... more The article presents a contemporary view of the study of piyyut, demonstrating that Jewish po- etry of late antiquity (in Hebrew and Aramaic) was closely related to Christian liturgical poetry (both Syriac and Greek) and Samaritan liturgy. These relations were expressed primarily by common poetic and prosodic characteristics, derived on the one hand from ancient Semitic poetry (mainly biblical poetry), and on the other from innovations of the period. The significant connections of content between the different genres of poetry reveal the importance of com- parative study. Thus the poetry composed in late antiquity provides additional evidence for the lively cultural dialogue that took place at that time.

Erwin Rohde y" Psique"

by María Ángeles Cohen

When Soma Encounters the Spiritual: Bodily Praxes of Performed Religiosity in contemporary Greece

by Eugenia Roussou

2011

Die Seele als Dynamis in Gregor von Nyssa

by Johannes Zachhuber

Gregory of Nyssa' doctrine of the soul is often interpreted in Platonic terms. Indeed it has been claimed that it is... more Gregory of Nyssa' doctrine of the soul is often interpreted in Platonic terms. Indeed it has been claimed that it is Platonic psychology in thinly-veiled disguise. However, I argue in this paper that a close reading of key passages in his writing De anima et resurrectione demonstrates that the specifically Christian, theological demands caused a much more fundamental and much more far-reaching reconceptualisation than is usually recognised.

The Hereafter in the Gnostic Religion

by Dina Ripsman Eylon

This article investigates the beliefs in the afterlife in the Nag Hammadi literature.

This paper examines the different gnostic compositions of the Nag Hammadi corpus and concludes through conceptual and... more This paper examines the different gnostic compositions of the Nag Hammadi corpus and concludes through conceptual and textual analysis that there is no consensus concerning the essence and the origin of the human soul. The lack of dogmatic teachings enabled this pluralism of ideas to thrive within the gnostic communities of the first centuries of the Common Era. Dualism of good and evil runs like a common thread through the works and serves as the building block for the development of notions of the afterlife. Even though they do not exhibit a clear belief in reincarnation, the writings do acknowledge certain philosophical prerequisites for the development of this belief, such as the eternity of the soul and its immortality. Gershom Scholem, the late scholar of Jewish mysticism, suggested that the notion of reincarnation in Gnosticism developed later in the pseudo-Clementinian school of thought. Indeed, the pseudo-Clementines portray the soul of Adam as being reincarnated through the biblical prophets until it settles as the pure soul of Jesus. The belief in the resurrection of Jesus plays a pivotal role in the theology of the Nag Hammadi literature. For the gnostic believer no salvation is attainable without the faith in the resurrection of Jesus, “which has already occurred!” This proclamation challenges the account in the Synoptic Gospels that describes the resurrection of Jesus as a proof of his divinity.

The Body in the Realm of Desire: Gendered Images on the Horizon of the Divine

by Paul C. Martin

This paper examines the relation of body, soul, and God in the context of spiritual desire. It connotes a gendered... more This paper examines the relation of body, soul, and God in the context of spiritual desire. It connotes a gendered relationship with the nature of divinity. A prime exponent of this mode of realization is Mechthild of Magdeburg, who longingly reaches for God, and employs vivid imagery in describing her quest.