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Plotinus saw the soul as a tool of universal structure and one of two parts of the human form: body and soul. [15] He saw the soul as what was responsible for life and for there to be existence after death, the soul could not be in the body. However, the body was necessary for the soul to exist.
After salvation, the soul is trying to follow the spirit. The spirit is known to be the new man or new nature. At the same time, the soul is trying not to follow the old man or old nature (body). The soul can either follow the spirit and do what is right or follow the body and do what is wrong. [16] [17]
Plato uses this observation to illustrate his famous doctrine that the soul is a self-mover: life is self-motion, and the soul brings life to a body by moving it. Meanwhile, in the recollection and affinity arguments, the connection with life is not explicated or used at all. These two arguments present the soul as a knower (i.e., a mind).
However, the soul does not bind itself to the body in its entirety; rather, it only partially does so. "Something of it", its highest "part", always remains in the spiritual world. The term part is used here in a figurative sense, not in the sense of a spatial division or a real divisibility; the soul forms an indissoluble unity.
This world ought to be so pervaded by the soul that its various parts should remain in perfect harmony. Plotinus is no dualist in the sense of certain sects, such as the Gnostics; in contrast, he admires the beauty and splendour of the world. So long as idea governs matter, or the soul governs the body, the world is fair and good.
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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 ...
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