The Info List - Soul

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In many religious, philosophical and mythological traditions, there is a belief in the incorporeal essence of a living being called the soul.[1] Soul
or psyche (Greek: "psychē", of "psychein", "to breathe") are the mental abilities of a living being: reason, character, feeling, consciousness, memory, perception, thinking, etc. Depending on the philosophical system, a soul can either be mortal or immortal.[2] In Judeo-Christianity, only human beings have immortal souls (although immortality is disputed within Judaism
and may have been influenced by Plato[3]). For example, the Catholic theologian Thomas Aquinas
Thomas Aquinas
attributed "soul" (anima) to all organisms but argued that only human souls are immortal.[4] Other religions (most notably Hinduism
and Jainism) hold that all biological organisms have souls (atman, jiva) and a 'vital principle' (prana), as did Aristotle. Some teach that even non-biological entities (such as rivers and mountains) possess souls. The latter belief is called animism.[5] Greek philosophers, such as Socrates, Plato, and Aristotle, understood that the soul (ψυχή psūchê) must have a logical faculty, the exercise of which was the most divine of human actions. At his defense trial, Socrates
even summarized his teaching as nothing other than an exhortation for his fellow Athenians to excel in matters of the psyche since all bodily goods are dependent on such excellence (Apology 30a–b). Anima mundi is the concept of a "world soul" connecting all living organisms on planet Earth.


1 Etymology 2 Synonyms 3 Religious views

3.1 Ancient Near East 3.2 Bahá'í 3.3 Buddhism 3.4 Christianity

3.4.1 Trichotomy of the soul 3.4.2 Origin of the soul 3.4.3 Various denominations 3.4.4 Mortality or immortality

3.5 Hinduism 3.6 Islam 3.7 Jainism 3.8 Judaism 3.9 Scientology 3.10 Shamanism 3.11 Sikhism 3.12 Taoism 3.13 Zoroastrianism 3.14 Other religious beliefs and views 3.15 Spirituality, New Age, and new religions

3.15.1 Brahma Kumaris 3.15.2 Theosophy 3.15.3 Anthroposophy 3.15.4 Miscellaneous

4 Philosophical views

4.1 Socrates
and Plato 4.2 Aristotle 4.3 Avicenna
and Ibn al-Nafis 4.4 Thomas Aquinas 4.5 Immanuel Kant 4.6 Philosophy of mind 4.7 James Hillman

5 Science

5.1 Neuroscience 5.2 Physics 5.3 Biology

6 Parapsychology

6.1 Weight of the soul

7 See also 8 References 9 Further reading 10 External links


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The Modern English word "soul", derived from Old English
Old English
sáwol, sáwel, was first attested in the 8th-century poem Beowulf
v. 2820 and in the Vespasian Psalter
Vespasian Psalter
77.50. It is cognate with other German and Baltic terms for the same idea, including Gothic saiwala, Old High German sêula, sêla, Old Saxon
Old Saxon
sêola, Old Low Franconian sêla, sîla, Old Norse
Old Norse
sála and Lithuanian siela. Further etymology of the Germanic word is uncertain. The original concept is meant to be 'coming from or belonging to the sea/lake', because of the German belief in souls being born out of and returning to sacred lakes, Old Saxon sêola (soul) compared to Old Saxon
Old Saxon
sêo (sea). Synonyms[edit] See also: Spirit The Koine Greek
Koine Greek
uses ψυχή (psyche) to translate Hebrew נפש (nephesh), meaning "life, vital breath", and specifically refers to a mortal, physical life, but in English it is variously translated as "soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion";[citation needed] an example can be found in Genesis 1:21:

– וַיִּבְרָא אֱלֹהִים, אֶת-הַתַּנִּינִם הַגְּדֹלִים; וְאֵת כָּל-נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת[citation needed] Septuagint
– καὶ ἐποίησεν ὁ θεὸς τὰ κήτη τὰ μεγάλα καὶ πᾶσαν ψυχὴν ζῴων ἑρπετῶν. Vulgate
– Creavitque Deus cete grandia, et omnem animam viventem atque motabilem. Authorized King James Version
Authorized King James Version
– "And God
created great whales, and every living creature that moveth."

The Koine Greek
Koine Greek
word ψυχή (psychē), "life, spirit, consciousness", is derived from a verb meaning "to cool, to blow", and hence refers to the breath, as opposed to σῶμα (soma), meaning "body".[citation needed] Psychē occurs juxtaposed to σῶμα, as seen in Matthew 10:28:

Greek – καὶ μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι· φοβεῖσθε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ἐν γεέννῃ. Vulgate
– et nolite timere eos qui occidunt corpus animam autem non possunt occidere sed potius eum timete qui potest et animam et corpus perdere in gehennam. Authorized King James Version
Authorized King James Version
(KJV) – "And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell."

Paul the Apostle
Paul the Apostle
used ψυχή (psychē) and πνεῦμα (pneuma) specifically to distinguish between the Jewish notions of נפש (nephesh) and רוח ruah (spirit)[citation needed] (also in the Septuagint, e.g. Genesis 1:2 רוּחַ אֱלֹהִים = πνεῦμα θεοῦ = spiritus Dei = "the Spirit
of God"). Religious views[edit] Ancient Near East[edit] Main articles: Ancient Egyptian concept of the soul
Ancient Egyptian concept of the soul
and Religions of the ancient Near East

The souls of Pe and Nekhen towing the royal bargue on a relief of Ramesses II's temple in Abydos.

In the ancient Egyptian religion, an individual was believed to be made up of various elements, some physical and some spiritual. Similar ideas are found in ancient Assyrian and Babylonian religion. Kuttamuwa, an 8th-century BC royal official from Sam'al, ordered an inscribed stele erected upon his death. The inscription requested that his mourners commemorate his life and his afterlife with feasts "for my soul that is in this stele". It is one of the earliest references to a soul as a separate entity from the body. The 800-pound (360 kg) basalt stele is 3 ft (0.91 m) tall and 2 ft (0.61 m) wide. It was uncovered in the third season of excavations by the Neubauer Expedition of the Oriental Institute in Chicago, Illinois.[6] Bahá'í[edit] The Bahá'í Faith
Bahá'í Faith
affirms that "the soul is a sign of God, a heavenly gem whose reality the most learned of men hath failed to grasp, and whose mystery no mind, however acute, can ever hope to unravel".[7] Bahá'u'lláh
stated that the soul not only continues to live after the physical death of the human body, but is, in fact, immortal.[8] Heaven
can be seen partly as the soul's state of nearness to God; and hell as a state of remoteness from God. Each state follows as a natural consequence of individual efforts, or the lack thereof, to develop spiritually.[9] Bahá'u'lláh
taught that individuals have no existence prior to their life here on earth and the soul's evolution is always towards God
and away from the material world.[9] Buddhism[edit] Buddhism
teaches that all things are in a constant state of flux: all is changing, and no permanent state exists by itself.[10][11] This applies to human beings as much as to anything else in the cosmos. Thus, a human being has no permanent self.[12][13] According to this doctrine of anatta (Pāli; Sanskrit: anātman) – "no-self" or "no soul" – the words "I" or "me" do not refer to any fixed thing. They are simply convenient terms that allow us to refer to an ever-changing entity.[14] The anatta doctrine is not a kind of materialism. Buddhism
does not deny the existence of "immaterial" entities, and it (at least traditionally) distinguishes bodily states from mental states.[15] Thus, the conventional translation of anatta as "no-soul"[16] can be confusing. If the word "soul" simply refers to an incorporeal component in living things that can continue after death, then Buddhism
does not deny the existence of the soul.[17] Instead, Buddhism
denies the existence of a permanent entity that remains constant behind the changing corporeal and incorporeal components of a living being. Just as the body changes from moment to moment, so thoughts come and go, and there is no permanent state underlying the mind that experiences these thoughts, as in Cartesianism. Conscious mental states simply arise and perish with no "thinker" behind them.[18] When the body dies, Buddhists believe the incorporeal mental processes continue and are reborn in a new body.[17] Because the mental processes are constantly changing, the being that is reborn is neither entirely different from, nor exactly the same as, the being that died.[19] However, the new being is continuous with the being that died – in the same way that the "you" of this moment is continuous with the "you" of a moment before, despite the fact that you are constantly changing.[20] Buddhist teaching holds that a notion of a permanent, abiding self is a delusion that is one of the causes of human conflict on the emotional, social, and political levels.[21][22] They add that an understanding of anatta provides an accurate description of the human condition, and that this understanding allows us to pacify our mundane desires. Various schools of Buddhism
have differing ideas about what continues after death.[23] The Yogacara
school in Mahayana
said there are Store consciousness
Store consciousness
which continue to exist after death.[24] In some schools, particularly Tibetan Buddhism, the view is that there are three minds: very subtle mind, which does not disintegrate in death; subtle mind, which disintegrates in death and which is "dreaming mind" or "unconscious mind"; and gross mind, which does not exist when one is sleeping. Therefore, gross mind is less permanent than subtle mind, which does not exist in death. Very subtle mind, however, does continue, and when it "catches on", or coincides with phenomena, again, a new subtle mind emerges, with its own personality/assumptions/habits, and that entity experiences karma in the current continuum. Plants were said to be non-sentient (無情),[25] but Buddhist monks are required to not cut or burn trees, because some sentient beings rely on them.[26] Some Mahayana
monks said non-sentient beings such as plants and stones have Buddha-nature.[27][28] Certain modern Buddhists, particularly in Western countries, reject—or at least take an agnostic stance toward—the concept of rebirth or reincarnation. Stephen Batchelor discusses this in his book Buddhism
Without Beliefs. Others point to research that has been conducted at the University of Virginia
University of Virginia
as proof that some people are reborn.[29] Christianity[edit] See also: Soul in the Bible and Christian mortalism

carried to Heaven
by William Bouguereau

Most Christians understand the soul as an ontological reality distinct from, yet integrally connected with, the body. Its characteristics are described in moral, spiritual, and philosophical terms. Richard Swinburne, a Christian philosopher of religion at Oxford University, wrote that "it is a frequent criticism of substance dualism that dualists cannot say what souls are. Souls are immaterial subjects of mental properties. They have sensations and thoughts, desires and beliefs, and perform intentional actions. Souls are essential parts of human beings". According to a common Christian eschatology, when people die, their souls will be judged by God
and determined to go to Heaven
or to Hell. Though all branches of Christianity
– Catholics, Eastern Orthodox, Oriental Orthodox, Church of the East, Evangelical, and mainline Protestants – teach that Jesus Christ plays a decisive role in the Christian salvation
Christian salvation
process, the specifics of that role and the part played by individual persons or ecclesiastical rituals and relationships, is a matter of wide diversity in official church teaching, theological speculation and popular practice. Some Christians believe that if one has not repented of one's sins and has not trusted in Jesus Christ as Lord and Savior, he/she will go to Hell and suffer eternal damnation or eternal separation from God. Some hold a belief that babies (including the unborn) and those with cognitive or mental impairments who have died will be received into Heaven
on the basis of God's grace through the sacrifice of Jesus.[30] Other Christians understand the soul as the life, and believe that the dead are sleeping (Christian conditionalism). This belief is traditionally accompanied by the belief that the unrighteous soul will cease to exist instead of suffering eternally (annihilationism). Believers will inherit eternal life either in Heaven, or in a Kingdom of God
on earth, and enjoy eternal fellowship with God. There are also beliefs in universal salvation.

The Damned Soul. Drawing by Michelangelo Buonarroti
Michelangelo Buonarroti
c. 1525

Trichotomy of the soul[edit] Augustine, one of western Christianity's most influential early Christian thinkers, described the soul as "a special substance, endowed with reason, adapted to rule the body". Some Christians espouse a trichotomic view of humans, which characterizes humans as consisting of a body (soma), soul (psyche), and spirit (pneuma).[31] However, the majority of modern Bible scholars point out how spirit and soul are used interchangeably in many biblical passages, and so hold to dichotomy: the view that each of us is body and soul. Paul said that the "body wars against" the soul, "For the word of God
is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit" (Heb 4:12 NASB), and that "I buffet my body", to keep it under control. Trichotomy was changed to dichotomy as tenet of Christian faith at the Council of Constantinople in 869 regarded as the 8th Ecumenical Council by Roman Catholics.[32] Origin of the soul[edit] The 'origin of the soul' has provided a vexing question in Christianity. The major theories put forward include soul creationism, traducianism, and pre-existence. According to creationism, each individual soul is created directly by God, either at the moment of conception or some later time. According to traducianism, the soul comes from the parents by natural generation. According to the preexistence theory, the soul exists before the moment of conception. There have been differing thoughts regarding whether human embryos have souls from conception, or there is a point between conception and birth where the fetus acquires a soul, consciousness, and/or personhood. Stances in this question might more or less influence judgements on the morality of abortion.[33][34][35] Various denominations[edit] The present Catechism of the Catholic Church
Catechism of the Catholic Church
defines the soul as "the innermost aspect of humans, that which is of greatest value in them, that by which they are in God's image described as 'soul' signifies the spiritual principle in man".[36] All souls living and dead will be judged by Jesus Christ when he comes back to earth. The Catholic Church teaches that the existence of each individual soul is dependent wholly upon God: "The doctrine of the faith affirms that the spiritual and immortal soul is created immediately by God."[37]

Depiction of the soul on a 17th-century tombstone at the cemetery of the Old Dutch
Old Dutch
Church of Sleepy Hollow

Protestants generally believe in the soul's existence, but fall into two major camps about what this means in terms of an afterlife. Some, following Calvin,[38] believe in the immortality of the soul and conscious existence after death, while others, following Luther,[39] believe in the mortality of the soul and unconscious "sleep" until the resurrection of the dead.[40] Various new religious movements derived from Adventism—including Christadelphians,[41] Seventh-day Adventists[citation needed] and Jehovah's Witnesses[42][43]—similarly believe that the dead do not possess a soul separate from the body and are unconscious until the resurrection. The Church of Jesus Christ of Latter-day Saints
The Church of Jesus Christ of Latter-day Saints
teaches that the spirit and body together constitute the Soul
of Man (Mankind). "The spirit and the body are the soul of man."[44] Latter-day Saints believe that the soul is the union of a pre-existing, God-made spirit[45][46][47] and a temporal body, which is formed by physical conception on earth. After death, the spirit continues to live and progress in the Spirit
world until the resurrection, when it is reunited with the body that once housed it. This reuniting of body and spirit results in a perfect soul that is immortal and eternal and capable of receiving a fulness of joy.[48][49] Latter-day Saint cosmology also describes "intelligences" as the essence of consciousness or agency. These are co-eternal with God, and animate the spirits.[50] The union of a newly created spirit body with an eternally-existing intelligence constitutes a "spirit birth"[citation needed] and justifies God's title "Father of our spirits".[51][52][53] Mortality or immortality[edit] Main articles: Immortality
of the soul, Christian conditionalism, Christian mortalism, and Annihilationism Hinduism[edit] Main articles: Ātman (Hinduism)
Ātman (Hinduism)
and Jiva

Hindu last rites for departed souls

Ātman is a Sanskrit
word that means inner self or soul.[54][55][56] In Hindu philosophy, especially in the Vedanta
school of Hinduism, Ātman is the first principle,[57] the true self of an individual beyond identification with phenomena, the essence of an individual. In order to attain liberation (moksha), a human being must acquire self-knowledge (atma jnana), which is to realize that one's true self (Ātman) is identical with the transcendent self Brahman.[55][58] The six orthodox schools of Hinduism
believe that there is Ātman (soul, self) in every being, a major point of difference with Buddhism, which does not believe that there is either soul or self.[59] In Hinduism
and Jainism, a jiva (Sanskrit: जीव, jīva, alternative spelling jiwa; Hindi: जीव, jīv, alternative spelling jeev) is a living being, or any entity imbued with a life force.[60] In Jainism, jiva is the immortal essence or soul of a living organism (human, animal, fish or plant etc.) which survives physical death.[61] The concept of Ajiva in Jainism
means "not soul", and represents matter (including body), time, space, non-motion and motion.[61] In Jainism, a Jiva
is either samsari (mundane, caught in cycle of rebirths) or mukta (liberated).[62][63] The concept of jiva in Jainism
is similar to atman in Hinduism. However, some Hindu traditions differentiate between the two concepts, with jiva considered as individual self, while atman as that which is universal unchanging self that is present in all living beings and everything else as the metaphysical Brahman.[64][65][66] The latter is sometimes referred to as jiva-atman (a soul in a living body).[64] According to Brahma Kumaris, the soul is an eternal point of light, resides between forehead. Islam[edit] Main articles: Rūḥ and Nafs The Qur'an, the holy book of Islam, distinguishes between the immortal rūḥ (soul) and the mortal nafs (psyche).[67] The immortal rūḥ "drives" the mortal nafs, which comprises temporal desires and perceptions necessary for living.[68] Two passages in the Qu'ran that mention rûh occur in chapters 17 ("The Night Journey") and 39 ("The Throngs"):

And they ask you, [O Muhammad], about the spirit [rûh]. Say, "The spirit is of the affair of my Lord. And mankind have not been given of knowledge except a little. —  Qur'an

It is Allah that takes the rûh at death: and those that die not (He takes their rûh) during their sleep: then those on whom He has passed the Decree of death He keeps back (their rûh from returning to their bodies); but the rest He sends (their rûh back to their bodies) for a term appointed. Verily in this are Signs for those who contemplate —  Qur'an

Jainism[edit] Main articles: Jīva (Jainism)
Jīva (Jainism)
and Vitalism
(Jainism) Further information: Jain philosophy
Jain philosophy
and Jainism
and non-creationism In Jainism, every living being, from plant or bacterium to human, has a soul and the concept forms the very basis of Jainism. According to Jainism, there is no beginning or end to the existence of soul. It is eternal in nature and changes its form until it attains liberation. The soul (Jīva) is basically categorized in two based on its present state.

Liberated Souls – These are souls which have attained liberation (moksha) and never become part of the life cycle again. Non-Liberated Souls – The souls of any living being which are stuck in the life cycle of 4 forms; Manushya Gati (Human Being), Tiryanch Gati (Any other living being), Dev Gati (Heaven) and Narak Gati (Hell).

Until the time the soul is liberated from the saṃsāra (cycle of repeated birth and death), it gets attached to one of these bodies based on the karma (actions) of the individual soul. Irrespective of which state the soul is in, it has got the same attributes and qualities. The difference between the liberated and non-liberated souls is that the qualities and attributes are manifested completely in case of siddha (liberated soul) as they have overcome all the karmic bondages whereas in case of non-liberated souls they are partially exhibited. Concerning the Jain view of the soul, Virchand Gandhi
Virchand Gandhi

the soul lives its own life, not for the purpose of the body, but the body lives for the purpose of the soul. If we believe that the soul is to be controlled by the body then soul misses its power.[69]


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The Hebrew
terms נפש nephesh (literally "living being"), רוח ruach (literally "wind"), נשמה neshama (literally "breath"), חיה chaya (literally "life") and יחידה yechidah (literally "singularity") are used to describe the soul or spirit.[citation needed] In Judaism
the soul was believed to be given by God
to Adam
as mentioned in Genesis,

Then the LORD God
formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. — Genesis 2:7

relates the quality of one's soul to one's performance of the commandments, mitzvot, and reaching higher levels of understanding, and thus closeness to God. A person with such closeness is called a tzadik. Therefore, Judaism
embraces the commemoration of the day of one's death, nahala/Yahrtzeit and not the birthday[70] as a festivity of remembrance, for only toward the end of life's struggles, tests and challenges could human souls be judged and credited - b'ezrat HaShem ("with God's help") - for righteousness and holiness.[71][72] Judaism places great importance on the study of the souls.[73]

For I will not contend for ever, neither will I be always wroth; for the spirit that enwrappeth itself is from Me, and the souls which I have made. — Isaiah 57:16

and other mystic traditions go into greater detail into the nature of the soul. Kabbalah
separates the soul into five elements, corresponding to the five worlds:

Nephesh, related to natural instinct. Ruach, related to emotion and morality. Neshamah, related to intellect and the awareness of God. Chayah, considered a part of God, as it were. Yechidah, also termed the pintele Yid (the "essential [inner] Jew"). This aspect is essentially one with God.

also proposed a concept of reincarnation, the gilgul. (See also nefesh habehamit the "animal soul".) Scientology[edit] The Scientology
view is that a person does not have a soul, it is a soul. A person is immortal, and may be reincarnated if they wish. The Scientology
term for the soul is "thetan", derived from the Greek word "theta", symbolizing thought. Scientology
counselling (called auditing) addresses the soul to improve abilities, both worldly and spiritual. Shamanism[edit] According to Nadya Yuguseva, a shaman from the Altai, "A woman has 40 souls; men have just one".[74] Sikhism[edit] Sikhism
considers soul (atma) to be part of God
(Waheguru). Various hymns are cited from the holy book Guru Granth Sahib
Guru Granth Sahib
(SGGS) that suggests this belief. " God
is in the Soul
and the Soul
is in the God."[75] The same concept is repeated at various pages of the SGGS. For example: "The soul is divine; divine is the soul. Worship
Him with love."[76] and "The soul is the Lord, and the Lord is the soul; contemplating the Shabad, the Lord is found."[77] The atma or soul according to Sikhism
is an entity or "spiritual spark" or "light" in our body because of which the body can sustain life. On the departure of this entity from the body, the body becomes lifeless – No amount of manipulations to the body can make the person make any physical actions. The soul is the ‘driver’ in the body. It is the roohu or spirit or atma, the presence of which makes the physical body alive. Many religious and philosophical traditions support the view that the soul is the ethereal substance – a spirit; a non material spark – particular to a unique living being. Such traditions often consider the soul both immortal and innately aware of its immortal nature, as well as the true basis for sentience in each living being. The concept of the soul has strong links with notions of an afterlife, but opinions may vary wildly even within a given religion as to what happens to the soul after death. Many within these religions and philosophies see the soul as immaterial, while others consider it possibly material. Taoism[edit] According to Chinese traditions, every person has two types of soul called hun and po (魂 and 魄), which are respectively yang and yin. Taoism
believes in ten souls, sanhunqipo (三魂七魄) "three hun and seven po".[78] The pò is linked to the dead body and the grave, whereas the hún is linked to the ancestral tablet. A living being that loses any of them is said to have mental illness or unconsciousness, while a dead soul may reincarnate to a disability, lower desire realms, or may even be unable to reincarnate. Zoroastrianism[edit] Main article: Zoroastrianism Other religious beliefs and views[edit]

Charon (Greek) who guides dead souls to the Underworld. 4th century BC.

In theological reference to the soul, the terms "life" and "death" are viewed as emphatically more definitive than the common concepts of "biological life" and "biological death". Because the soul is said to be transcendent of the material existence, and is said to have (potentially) eternal life, the death of the soul is likewise said to be an eternal death. Thus, in the concept of divine judgment, God
is commonly said to have options with regard to the dispensation of souls, ranging from Heaven
(i.e., angels) to hell (i.e., demons), with various concepts in between. Typically both Heaven
and hell are said to be eternal, or at least far beyond a typical human concept of lifespan and time. According to Louis Ginzberg, soul of Adam
is the image of God.[79] Every soul of human also escapes from the body every night, rises up to heaven, and fetches new life thence for the body of man.[80] Spirituality, New Age, and new religions[edit] Brahma Kumaris[edit] In Brahma Kumaris, human souls are believed to be incorporeal and eternal. God
is considered to be the Supreme Soul, with maximum degrees of spiritual qualities, such as peace, love and purity.[81] Theosophy[edit] In Helena Blavatsky's Theosophy, the soul is the field of our psychological activity (thinking, emotions, memory, desires, will, and so on) as well as of the so-called paranormal or psychic phenomena (extrasensory perception, out-of-body experiences, etc.). However, the soul is not the highest, but a middle dimension of human beings. Higher than the soul is the spirit, which is considered to be the real self; the source of everything we call "good"—happiness, wisdom, love, compassion, harmony, peace, etc. While the spirit is eternal and incorruptible, the soul is not. The soul acts as a link between the material body and the spiritual self, and therefore shares some characteristics of both. The soul can be attracted either towards the spiritual or towards the material realm, being thus the "battlefield" of good and evil. It is only when the soul is attracted towards the spiritual and merges with the Self
that it becomes eternal and divine. Anthroposophy[edit] Rudolf Steiner
Rudolf Steiner
differentiated three stages of soul development, which interpenetrate one another in consciousness:[82]

The "sentient soul", centering on sensations, drives, and passions, with strong conative (will) and emotional components; The "intellectual" or "mind soul", internalizing and reflecting on outer experience, with strong affective (feeling) and cognitive (thinking) components; and The "consciousness soul", in search of universal, objective truths.

Miscellaneous[edit] In Surat Shabda Yoga, the soul is considered to be an exact replica and spark of the Divine. The purpose of Surat Shabd Yoga is to realize one's True Self
as soul (Self-Realisation), True Essence (Spirit-Realisation) and True Divinity (God-Realisation) while living in the physical body. Similarly, the spiritual teacher Meher Baba
Meher Baba
held that "Atma, or the soul, is in reality identical with Paramatma the Oversoul — which is one, infinite, and eternal...[and] [t]he sole purpose of creation is for the soul to enjoy the infinite state of the Oversoul consciously."[83] Eckankar, founded by Paul Twitchell in 1965, defines Soul
as the true self; the inner, most sacred part of each person.[84] Philosophical views[edit] The ancient Greeks used the word "ensouled" to represent the concept of being "alive", indicating that the earliest surviving western philosophical view believed that the soul was that which gave the body life.[85] The soul was considered the incorporeal or spiritual "breath" that animates (from the Latin, anima, cf. "animal") the living organism. Francis M. Cornford quotes Pindar
by saying that the soul sleeps while the limbs are active, but when one is sleeping, the soul is active and reveals "an award of joy or sorrow drawing near" in dreams.[86] Erwin Rohde
Erwin Rohde
writes that an early pre-Pythagorean belief presented the soul as lifeless when it departed the body, and that it retired into Hades
with no hope of returning to a body.[87] Socrates
and Plato[edit]

(left) and Aristotle
(right), a detail of The School of Athens, a fresco by Raphael.

Main article: Plato's tripartite theory of soul Drawing on the words of his teacher Socrates, Plato
considered the psyche to be the essence of a person, being that which decides how we behave. He considered this essence to be an incorporeal, eternal occupant of our being. Socrates
says that even after death, the soul exists and is able to think. He believed that as bodies die, the soul is continually reborn in subsequent bodies and Plato
believed this as well, however, he thought that only one part of the soul was immortal (logos). The Platonic soul consists of three parts:[88]

the logos, or logistikon (mind, nous, or reason) the thymos, or thumetikon (emotion, spiritedness, or masculine) the eros, or epithumetikon (appetitive, desire, or feminine)

The parts are located in different regions of the body:

logos is located in the head, is related to reason and regulates the other part. thymos is located near the chest region and is related to anger. eros is located in the stomach and is related to one's desires.

also compares the three parts of the soul or psyche to a societal caste system. According to Plato's theory, the three-part soul is essentially the same thing as a state's class system because, to function well, each part must contribute so that the whole functions well. Logos keeps the other functions of the soul regulated. Aristotle[edit]

The structure of the souls of plants, animals, and humans, according to Aristotle

(384 BC – 322 BC) defined the soul, or Psūchê (ψυχή), as the "first actuality" of a naturally organized body,[89] and argued against its separate existence from the physical body. In Aristotle's view, the primary activity, or full actualization, of a living thing constitutes its soul. For example, the full actualization of an eye, as an independent organism, is to see (its purpose or final cause).[90] Another example is that the full actualization of a human being would be living a fully functional human life in accordance with reason (which he considered to be a faculty unique to humanity).[91] For Aristotle, the soul is the organization of the form and matter of a natural being which allows it to strive for its full actualization. This organization between form and matter is necessary for any activity, or functionality, to be possible in a natural being. Using an artifact (non-natural being) as an example, a house is a building for human habituation, but for a house to be actualized requires the material (wood, nails, bricks, etc.) necessary for its actuality (i.e. being a fully functional house). However, this does not imply that a house has a soul. In regards to artifacts, the source of motion that is required for their full actualization is outside of themselves (for example, a builder builds a house). In natural beings, this source of motion is contained within the being itself.[92] Aristotle
elaborates on this point when he addresses the faculties of the soul. The various faculties of the soul, such as nutrition, movement (peculiar to animals), reason (peculiar to humans), sensation (special, common, and incidental) and so forth, when exercised, constitute the "second" actuality, or fulfillment, of the capacity to be alive. For example, someone who falls asleep, as opposed to someone who falls dead, can wake up and live their life, while the latter can no longer do so. Aristotle
identified three hierarchical levels of natural beings: plants, animals, and people. For these groups, he identified three corresponding levels of soul, or biological activity: the nutritive activity of growth, sustenance and reproduction which all life shares; the self-willed motive activity and sensory faculties, which only animals and people have in common; and finally "reason", of which people alone are capable. Aristotle's discussion of the soul is in his work, De Anima (On the Soul). Although mostly seen as opposing Plato
in regard to the immortality of the soul, a controversy can be found in relation to the fifth chapter of the third book. In this text both interpretations can be argued for, soul as a whole can be deemed mortal and a part called "active intellect" or "active mind" is immortal and eternal.[93] Advocates exist for both sides of the controversy, but it has been understood that there will be permanent disagreement about its final conclusions, as no other Aristotelian text contains this specific point, and this part of De Anima is obscure.[94] Further, Aristotle states that the soul helps humans find the truth and understanding the true purpose or role of the soul is extremely difficult. [95] Avicenna
and Ibn al-Nafis[edit]

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Following Aristotle, Avicenna
(Ibn Sina) and Ibn al-Nafis, a Persian philosopher, further elaborated upon the Aristotelian understanding of the soul and developed their own theories on the soul. They both made a distinction between the soul and the spirit, and the Avicennian doctrine on the nature of the soul was influential among the Scholastics. Some of Avicenna's views on the soul include the idea that the immortality of the soul is a consequence of its nature, and not a purpose for it to fulfill. In his theory of "The Ten Intellects", he viewed the human soul as the tenth and final intellect. While he was imprisoned, Avicenna
wrote his famous "Floating Man" thought experiment to demonstrate human self-awareness and the substantial nature of the soul. He told his readers to imagine themselves suspended in the air, isolated from all sensations, which includes no sensory contact with even their own bodies. He argues that in this scenario one would still have self-consciousness. He thus concludes that the idea of the self is not logically dependent on any physical thing, and that the soul should not be seen in relative terms, but as a primary given, a substance. This argument was later refined and simplified by René Descartes
René Descartes
in epistemic terms, when he stated: "I can abstract from the supposition of all external things, but not from the supposition of my own consciousness."[96] Avicenna
generally supported Aristotle's idea of the soul originating from the heart, whereas Ibn al-Nafis
Ibn al-Nafis
rejected this idea and instead argued that the soul "is related to the entirety and not to one or a few organs". He further criticized Aristotle's idea whereby every unique soul requires the existence of a unique source, in this case the heart. al-Nafis concluded that "the soul is related primarily neither to the spirit nor to any organ, but rather to the entire matter whose temperament is prepared to receive that soul," and he defined the soul as nothing other than "what a human indicates by saying "I".[97] Thomas Aquinas[edit] Following Aristotle
and Avicenna, Thomas Aquinas
Thomas Aquinas
(1225–74) understood the soul to be the first actuality of the living body. Consequent to this, he distinguished three orders of life: plants, which feed and grow; animals, which add sensation to the operations of plants; and humans, which add intellect to the operations of animals. Concerning the human soul, his epistemological theory required that, since the knower becomes what he knows, the soul is definitely not corporeal—if it is corporeal when it knows what some corporeal thing is, that thing would come to be within it.[98] Therefore, the soul has an operation which does not rely on a body organ, and therefore the soul can exist without a body. Furthermore, since the rational soul of human beings is a subsistent form and not something made of matter and form, it cannot be destroyed in any natural process.[99] The full argument for the immortality of the soul and Aquinas' elaboration of Aristotelian theory is found in Question 75 of the First Part of the Summa Theologica. Immanuel Kant[edit] In his discussions of rational psychology, Immanuel Kant
Immanuel Kant
(1724–1804) identified the soul as the "I" in the strictest sense, and argued that the existence of inner experience can neither be proved nor disproved.

We cannot prove a priori the immateriality of the soul, but rather only so much: that all properties and actions of the soul cannot be recognized from materiality.

It is from the "I", or soul, that Kant proposes transcendental rationalization, but cautions that such rationalization can only determine the limits of knowledge if it is to remain practical.[100] Philosophy of mind[edit] Main article: Philosophy of mind Gilbert Ryle's ghost in the machine argument, which is a rejection of Descartes' mind–body dualism, can provide a contemporary understanding of the soul/mind, and the problem concerning its connection to the brain/body.[101] James Hillman[edit] Psychologist James Hillman's archetypal psychology is an attempt to restore the concept of the soul, which Hillman viewed as the "self-sustaining and imagining substrate" upon which consciousness rests. Hillman described the soul as that "which makes meaning possible, [deepens] events into experiences, is communicated in love, and has a religious concern", as well as "a special relation with death".[102] Departing from the Cartesian dualism
Cartesian dualism
"between outer tangible reality and inner states of mind", Hillman takes the Neoplatonic stance[103] that there is a "third, middle position" in which soul resides.[104] Archetypal psychology
Archetypal psychology
acknowledges this third position by attuning to, and often accepting, the archetypes, dreams, myths, and even psychopathologies through which, in Hillman's view, soul expresses itself. Science[edit] Neuroscience[edit] Neuroscience
as an interdisciplinary field, and its branch of cognitive neuroscience particularly, operates under the ontological assumption of physicalism. In other words, it assumes—in order to perform its science—that only the fundamental phenomena studied by physics exist. Thus, neuroscience seeks to understand mental phenomena within the framework according to which human thought and behavior are caused solely by physical processes taking place inside the brain, and it operates by the way of reductionism by seeking an explanation for the mind in terms of brain activity.[105][106] To study the mind in terms of the brain several methods of functional neuroimaging are used to study the neuroanatomical correlates of various cognitive processes that constitute the mind. The evidence from brain imaging indicates that all processes of the mind have physical correlates in brain function.[107] However, such correlational studies cannot determine whether neural activity plays a causal role in the occurrence of these cognitive processes (correlation does not imply causation) and they cannot determine if the neural activity is either necessary or sufficient for such processes to occur. Identification of causation, and of necessary and sufficient conditions requires explicit experimental manipulation of that activity. If manipulation of brain activity changes consciousness, then a causal role for that brain activity can be inferred.[108][109] Two of the most common types of manipulation experiments are loss-of-function and gain-of-function experiments. In a loss-of-function (also called "necessity") experiment, a part of the nervous system is diminished or removed in an attempt to determine if it is necessary for a certain process to occur, and in a gain-of-function (also called "sufficiency") experiment, an aspect of the nervous system is increased relative to normal.[110] Manipulations of brain activity can be performed with direct electrical brain stimulation, magnetic brain stimulation using transcranial magnetic stimulation, psychopharmacological manipulation, optogenetic manipulation, and by studying the symptoms of brain damage (case studies) and lesions. In addition, neuroscientists are also investigating how the mind develops with the development of the brain.[111] Physics[edit] Physicist Sean M. Carroll
Sean M. Carroll
has written that the idea of a soul is in opposition to quantum field theory (QFT). He writes that for a soul to exist: "Not only is new physics required, but dramatically new physics. Within QFT, there can't be a new collection of 'spirit particles' and 'spirit forces' that interact with our regular atoms, because we would have detected them in existing experiments."[112] Quantum indeterminism has been invoked by some theorists as a solution to the problem of how a soul might interact with the brain but neuroscientist Peter Clarke found errors with this viewpoint, noting there is no evidence that such processes play a role in brain function; and concluded that a Cartesian soul has no basis from quantum physics.[113] Biology[edit] Biologist Cyrille Barrette (fr) has written that "the soul is a word to designate an idea we invented to represent the sensation of being inhabited by an existence, by a conscience".[114] Barrette explains, using simple examples in a short self-published article, that the soul is a property emerging from the complex organisation of matter in the brain.[115] Parapsychology[edit] Some parapsychologists have attempted to establish, by scientific experiment, whether a soul separate from the brain exists, as is more commonly defined in religion rather than as a synonym of psyche or mind. Milbourne Christopher (1979) and Mary Roach
Mary Roach
(2010) have argued that none of the attempts by parapsychologists have yet succeeded.[116][117] Weight of the soul[edit] In 1901 Duncan MacDougall conducted an experiment in which he made weight measurements of patients as they died. He claimed that there was weight loss of varying amounts at the time of death, he concluded the soul weighed 21 grams.[118][119] The physicist Robert L. Park
Robert L. Park
has written that MacDougall's experiments "are not regarded today as having any scientific merit" and the psychologist Bruce Hood wrote that "because the weight loss was not reliable or replicable, his findings were unscientific."[120][121] See also[edit]

Ekam Kami Metaphysical naturalism Mind–body problem The Over-Soul
The Over-Soul
(essay) Paramatman (or Oversoul) Philosophical zombie Soul
dualism Vitalism


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Further reading[edit]

Batchelor, Stephen. (1998). Buddhism
Without Beliefs. Bloomsbury Publishing. Bremmer, Jan (1983). The Early Greek Concept of the Soul
(PDF). Princeton: Princeton University Press. ISBN 0-691-03131-2. Retrieved 16 August 2007.  Chalmers, David. J. (1996). The Conscious Mind: In Search of a Fundamental Theory, New York and Oxford: Oxford University Press. Christopher, Milbourne. (1979). Search For The Soul: An Insider's Report On The Continuing Quest By Psychics & Scientists For Evidence Of Life
After Death. Thomas Y. Crowell, Publishers. Clarke, Peter (2014). "Neuroscience, Quantum Indeterminism and the Cartesian Soul". Brain and Cognition. 84: 109–117. doi:10.1016/j.bandc.2013.11.008. PMID 24355546.  Hood, Bruce. (2009). Supersense: From Superstition to Religion
- The Brain Science of Belief. Constable. ISBN 978-1-84901-030-6 McGraw, John J. (2004). Brain & Belief: An Exploration of the Human Soul. Aegis Press. Martin, Michael; Augustine, Keith. (2015). The Myth of an Afterlife: The Case against Life
After Death. Rowman & Littlefield. ISBN 978-0-8108-8677-3 Musolino, Julien. (2015). The Soul
Fallacy: What Science Shows We Gain from Letting Go of Our Soul
Beliefs. Prometheus Books. ISBN 978-1-61614-962-8 Park, Robert L. (2009). Superstition: Belief in the Age of Science. Princeton University Press. ISBN 978-0-691-13355-3 Rohde, Erwin. (1925). Psyche: The Cult of Souls and the Belief in Immortality
Among the Greeks, London: Routledge
& Kegan Paul, 1925; reprinted by Routledge, 2000. ISBN 0-415-22563-9. Ryle, Gilbert. (1949) The Concept of Mind, London: Hutchinson. Spenard, Michael (11 April 2011) "Dueling with Dualism: the forlorn quest for the immaterial soul", essay. An historical account of mind-body duality and a comprehensive conceptual and empirical critique on the position. ISBN 978-0-578-08288-2 Swinburne, Richard. (1997). The Evolution of the Soul. Oxford: Oxford University Press.

External links[edit]

Wikiquote has quotations related to: Soul

Wikimedia Commons has media related to Soul.

Etymology of Soul Quantum Theory Won’t Save The Soul What Science Really Says About the Soul
by Stephen Cave Stanford Encyclopedia of Philosophy entry on Ancient Theories of the Soul The soul in Judaism
at Chabad.org The Old Testament Concept of the Soul
by Heinrich J. Vogel] Body, Soul
and Spirit
Article in the Journal of Biblical Accuracy Is Another Human Living Inside You?  Herbermann, Charles, ed. (1913). "Soul". Catholic Encyclopedia. New York: Robert Appleton Company.  "The Soul", BBC Radio 4 discussion with Richard Sorabji, Ruth Padel and Martin Palmer (In Our Time, June 6, 2002)

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