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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 paranormal or psychic phenomena, such as extrasensory perception or out-of-body experiences; however, the soul is not the highest, but a middle dimension of human beings. Higher than the ...
The 21 grams experiment refers to a study published in 1907 by Duncan MacDougall, a physician from Haverhill, Massachusetts.MacDougall hypothesized that souls have physical weight, and attempted to measure the mass lost by a human when the soul departed the body.
Plato's theory of the reincarnation of the soul combined the ideas of Socrates and Pythagoras, mixing the divine privileges of men with the path of reincarnation between different animal species. He believed the human prize for the virtuous or the punishment for the guilty were not placed in different parts of the underworld but directly on Earth.
The terms soul and psyche here are synonymous in the sense of the human organism as a whole, focussing on the mental aspect without any option of concrete separability from matter and therefore in strict distinction to the religious concept of "soul". The structural model of the soul was introduced in Freuds essay Beyond the Pleasure Principle ...
In Christian theology, Traducianism is a doctrine about the origin of the soul holding that this immaterial aspect is transmitted through natural generation along with the body, the material aspect of human beings. That is, human propagation is of the whole being, both material and immaterial aspects: an individual's soul is derived from the ...
More precisely, the soul is the "first activity" of a living body. This is a state, or a potential for actual, or 'second', activity. "The axe has an edge for cutting" was, for Aristotle, analogous to "humans have bodies for rational activity," and the potential for rational activity thus constituted the essence of a human soul.
Plato, the student of Socrates and teacher to Aristotle, suggests in Timmeus that the human soul was divine in nature, and that it entered the human body after separating from a spiritual origin that it would return to upon death. Furthermore, Plato believed the soul to be a tripartite one, composed of the logos, the thymos, and the epithemitikon.
The human soul in the works of Plato and Aristotle has a nature that is divided in a specifically human way. One part is specifically human and rational, being further divided into (1) a part which is rational on its own; and (2) a spirited part which can understand reason.