Animal Soul Research Articles

‘Wundt's work is merely an incident in one of the challenging scholarly careers on recent history’: The media and academic reception of Völkerpsychologie, 1900–1920

Wundt's Völkerpsychologie (VP) is an exceptional case in the history of psychology. Outlined in 1863 in the second volume of Vorlesungen über Menschen- und Thierseele (Lectures on the Human and Animal Soul), VP was finally published 37 years later in 10 volumes during the last 20 years of the author's life. The work was characterized by an ambitious program of multimethod and transdisciplinary research. This article explores the intellectual and contextual reasons for the early successes and failures of VP. We analyzed n = 264 articles published in the German press and n = 220 books, reviews, and articles published in scientific journals that explicitly cited the 10 volumes between 1900 and 1920. VP received considerable criticism from linguists and philologists, who claimed that its results were of little practical use for their research. The first volumes of VP were criticized for their abstract character and psychological indifferentism; on the other hand, positive reviews emphasized their attempt to systematize and give a philosophical order to the individual investigations of philology, linguistics, comparative history, religious studies, and so on. The normative-methodological role that VP tried to play in relation to the other historical sciences was significantly criticized, and this was a determining factor in its diminishing impact over time. Some of Wundt's hypotheses were philosophically at odds with the project of German cultural imperialism that was being developed at the time and with which most of his intellectual enemies agreed.

Virtue Ethics as Animal Ethics in Philosophy of the Islamic World

Abstract Virtue ethics may seem to be a less useful paradigm for ethical thinking than utilitarianism and deontology, insofar as it seems rather vacuous to be told to act as a virtuous person would act. But the topic considered here shows that this need not be true. Since virtue ethicists (and virtuous persons, according to this ethical approach) value the features that make human lives (more) excellent, they also value the features that make other lives (more) excellent, by way of the virtues of mercy, generosity, and justice. And this is true whether or not the lives in question are human or animal. To put it another way, a good agent will be one who shows goodness towards beings who are capable of having good lives. While that phrasing again sounds close to tautologous, it becomes substantive when we spell out which beings have such a capacity, and in what ways things can go well or badly for them. Virtue ethicists from the Islamic world were especially well placed to do that, since they also inherited from Aristotle (d. 322 BCE) a teleological conception of nature. In light of this, it comes to seem almost inevitable that philosophers in this tradition would endorse compassionate treatment of animals. In cases where they fail to do so, the failure is bound up with a tendency to downgrade the value of practical virtue as a whole. Rigorously intellectualist ascetics are unlikely to show much interest in the welfare of animals, being disinterested even in their own animal souls.

Daniel Sennert and the Late Aristotelian Controversy over the Natural Origin of Animal Souls

Mind az arisztoteliánus, mind a galeánus hagyomány érzékeny lélekkel rendelkező lényeknek tekintette az állatokat, de mindkét hagyomány ellentmondásos azzal a kérdéssel kapcsolatban, hogy az állati magok élőnek számítanak-e vagy nem. A koramodern gondolkodók ennél tisztább megoldásokat kerestek. Egyrészt kínálkozott a megoldás, hogy lélekkel rendelkezőnek tekintsék az állati magokat – ezt a véleményt a wittembergi Daniel Sennert (1572–1637) orvos képviselte. Másrészről lehetett az állati magokat csupán anyagi létezőknek tekinteni. Ez a véleményt Juan Gallego de la Serna képviselte, III. és IV. Fülöp spanyol királyok udvari orvosa. Gallego az arisztotelészi természetfilozófia két központi fogalmát használta fel érvelésében: az anyag potenciáljából edukálódó formák gondolatát és az anyag és forma mint tökéltelen entitások elméletét. A cikk bemutatja Sennert érvelésének kialakulását az állati magokról, amely Gallego és a skolasztikus hagyomány részletes kritikáját jelenti.

Neo-Aristotelian Metaphysics and the Theology of Nature edited by William M.R. Simpson, Robert C. Koons, and James Orr, Routledge, 2022, pp. 446, £118.82, hbk

Neo-Aristotelian Metaphysics and the Theology of Nature edited by William M.R. Simpson, Robert C. Koons, and James Orr, Routledge, 2022, pp. 446, £118.82, hbk

IBN SINA'S THOUGHTS RELATED TO ISLAMIC EDUCATION

Education can be seen from two dimensions, namely practice and theory where both are interdependent in forming a systemic concept. Even so, the existing system in national education today adopts more western theory than Islamic theory itself which is often ignored. Therefore the purpose of this study is to describe Ibn Sina's thoughts regarding Islamic education. The method used is descriptive qualitative with a literature study approach, after the data has been collected it is analyzed for its contents and then concluded. The results of the study show that Ibn Sina's thoughts regarding Islamic education include aspects of the human psychology consisting of the souls of plants, animals and humanity as subjects and objects involved in it. In addition, it also emphasizes the importance of educational goals that contain directions, stimuli and values. Then the preparation of a curriculum that considers various aspects, there are also various methods to suit the situation and conditions. Lastly is the concept of students who have potential and the concept of competent educators.

LEKTUR KLASIK PENDIDIKAN ISLAM GENRE PSIKOLOGI

The discussion about the soul (al-nafs) in the Islamic world has been started since the emergence of Islamic thinkers on the historical stage. Beginning with the collapse of the Greek-Roman civilization and the movement of translation, commentary and original literature carried out by Islamic thinkers, especially during the Abbasid Daula, the essence of Greek thought was lifted and enriched. The development of psychology if traced through classical Islamic literature, it turns out that there is no separation of scientific disciplines. Psychology is better known as the science of the soul or ulumun nafs. The methodology used in this discussion is the search for references in the form of books and digitization. And the result is one of the Islamic leaders who study psychology, namely Abu Ali al-Khozin Ahmad Ibn Muhammad bin Ya'kub and better known as Ibn Miskawaih. The relationship between the human body and soul Ibn Miskawaih explains that under the soul there is the power of reasoning which is not preceded by sensory recognition. With the power of sensory recognition. The soul is able to distinguish between true or not related to the results of the production of the five senses. The difference is done by distributing sensory objects with one another. Ibn Miskawaih emphasizes the superiority of the human soul over animal souls with the power of thinking which is the source of behavioral considerations, which always leads to goodness.

Christiaan Huygens’s Natural Theology in HisCosmotheorosand Other Late Writings

Christiaan Huygens’s late writings, ranging from 1686 to 1695, bear witness to his philosophical and theological reflections. In his Cosmotheoros, which was intended for publication, and other late writings that can be regarded as its preparatory drafts, Huygens deals with issues central to seventeenth-century philosophical debates: God’s power, divine and human intelligence, probabilistic epistemology, natural theology, and the plurality of worlds. This paper explains how Huygens’s reflections on animals and their souls, rational or not, play a key role in his epistemological reflections on natural theology. The issue of animal generation, as well as of animal souls, is crucial to identifying elements of continuity between the scientific topics of Huygens’s works, and may be considered as the point of intersection between his understanding of mechanism and of the teleology of nature. This neglected perspective on Huygens’s philosophical-natural animism reveals key elements of his model of rationality and of his attitude towards religion, demonstrating his involvement in the debate over animism, in which he seems to have been strongly influenced by English Protestant empiricism.

The Price of Animal’s Soul: Late-Stage Capitalism, Animal Welfare and the Law

The current epoch of capitalism creates more distinct issues, and one of its conflicts is the class struggle of animal workers. This paper will begin by inquiring how much is the price of an animal's soul?—and further, it will situate the Indonesian laws in the effort to accommodate the animal's protection and their welfare. The features of late-stage capitalism indicate the conflict of class struggle for animal workers. The assessment is more than an economic perspective, but human and non-human animal intra-action nexus, legal standpoint, and socio-cultural point of views. This analysis will refer to late-stage capitalism theory, Indonesian laws and other related regulations concerning animal protection, and comparative cases of animal welfare cases in Indonesia and Thailand. This paper is expected to provide an overview of the role of law in providing an understanding of animals as sentient beings rather than property.

Растения философов: Интеллектуальный гербарий (Пшеница Аристотеля (глава 2), Сельдерей Авиценны (глава 5))

The journal continues to publish translations of chapters of the book by the famous phenomenologist Michael Marder “The Philosopher’s Plants (An Intellectual Herbarium)”. Two of the twelve stories were chosen — “Aristotle's Wheat” and “Avicenna's Celery”. The author analyzes the views of the ancient philosopher Aristotle and the medieval Persian philosopher and physician Ibn Sina (Avicenna) on the nature of plants and their place in the diverse world of living beings, showing how the images of wheat and celery become an important part of their philosophical reflections. Marder emphasizes that the ancient scientists were alien to modern systems of biological classification. Each creation occupied its own niche and existed for a specific purpose. However, the contours of these teleologies were not at all what we imagine them to be. For example, for Aristotle, a noble man, a noble animal and a noble plant had more in common than two representatives of the same biological kingdom. In addition, the boundaries between them were quite shaky. A stupid person, unable to follow the strict principles of logic, was literally like a plant. Avicenna discovers in plants the “vegetable soul”, above which he puts the “animal soul”. He finds both of these levels in a person. Awareness of this totality is necessary, according to Avicenna, for genuine self-knowledge and, consequently, for the knowledge of God. The author of the book attempts to answer the question: what if the mixture of similar beings passing into and out of each other, characteristic of the ancient and medieval world, is not a fantastic fiction, but an insightful description of our transgenic present and future?

Anthropology of spiritual wayfaring on the basis of Qur'ān and the Sunnah

Spiritual anthropology is among the most important foundations of Islamic ethics and practical mysticism. In the religious tradition, we can outline a specific structure of anthropology in terms of spiritual wayfaring. The reality of the heart, which is the celestial identity of the human being, extends from its divine facet down to its bodily facet, and consists of the psychical and the spiritual regions. Each of these in turn possesses two kinds of soldiers known as characteristical soldiers and two kinds of strata which are levels of the soul. The psychical region is the lower region of the reality of the heart, wherein sensory and psychical inclinations are dominant. It is inhabited by the soldiers of ignorance (junūd al-jahl) and the two strata of the nature (al-ṭab') and the lower-self (al-nafs) or the vegetative and the animal souls respectively. The spiritual region, on the other hand, which is the higher region of the reality of the heart and is directly connected to the Infinite God inhabits the soldiers of intellect (junūd al-'aql) and the two strata of the spirit (rūḥ) and the secret (sirr) or the sanctified and the divine souls respectively.

Discourse of the father with his son about the water of life in the masnavi “Ilahi-Nameh” by (Farid ad-Din)

This is the line-by-line commented translation into Russian of the chapter (maqaleh) 14 from the masnavi “Ilāhī-nāme” by Abū Ḥamīd bin Abū Bakr Ibrāhīm (Farīd ad- Dīn, ʿAṭṭār), the Persian Sufi poet (1145–1220 AD). The chapters in the Ilahi-name are in fact answers given by the King to his six sons. Chapter 14 deals with the water of life, which, according to the legend, Alexander the Great once unsuccessfully tried to find. The answer to the King’s son includes 24 stories about historical and legendary characters, such as Iskandar (Alexander the Great), Namrud (the Biblical Nimrod), the righteous caliph ‘Umar, Majnun (in love with Layli), Sultan Mahmud and his beloved slave Ayaz, as well as nameless ones, including a collector of the poll tax from the Jews, a beautiful youth and an old man in love with him, a fox caught in a trap, a rogue salesman and a thief at the foot of the gallows. These stories are used to discuss and illustrate the key issues of Sufism. Among them: the desires of the nafs (“lower self” or “animal soul”), material and spiritual immortality, independence of divine actions from material causes, love, which requires the renunciation of one’s “self”, and knowledge as the true water of life. The stories are not related to each other, however, the set of Sufi ideas illustrated forms a conceptual unity.

Eastern Orthodox Christianity and Animal Suffering: Ancient Voices in Modern Theology by Christina Nellist

Reviewed by: Eastern Orthodox Christianity and Animal Suffering: Ancient Voices in Modern Theology by Christina Nellist Brother Christopher Christina Nellist. Eastern Orthodox Christianity and Animal Suffering: Ancient Voices in Modern Theology. Newcastle upon Tyne: Cambridge Scholars Publishing, 2018. 414 pp. The common perception of Orthodox Christianity is that it is primarily concerned with humanity’s relationship with God and how that expresses itself in the individual lives of believers. Most Christians recognize that Orthodoxy offers a rich tradition, especially in the realm of spirituality—prayer and liturgy most particularly, and how they help humanity reach the spiritual purpose for which we were created. Orthodoxy is very strong in articulating a vision of faith rooted in its passage down through the ages: the writings of the Church fathers and how they relate to deepening our relationship with God. However, less visible is Orthodoxy’s response to contemporary social and moral issues. Notwithstanding the important work of Patriarch Bartholomew regarding the environment, most Christians do not associate Orthodoxy as a whole with cutting-edge thinking on the spiritual and moral crises facing humanity today: global poverty, human rights, global warming, and working for peace between nations, for example. It is refreshing whenever contemporary Orthodox theologians make serious contributions in these areas, because it starts to change the perception that Orthodoxy is all about spirit. Christina Nellist is an Orthodox theologian who has written an ambitious study on the topic of animal suffering and its relationship to our moral life. She deals with what a proper response from Eastern Orthodox Christianity should be on this important topic. Her belief is that a proper understanding of how Orthodox tradition approaches creation will invariably lead to a broader respect for all of God’s creatures and create the conditions necessary to lessen animal suffering, which, as she asserts, is undeniably widespread. Her hope is [End Page 108] to raise consciousness primarily within Orthodoxy by helping us understand how the suffering of animals impacts our moral life. In the course of her study she argues persuasively that animals are sentient beings, each with a proper “animal soul,” and while their level of “thinking” and “mental processing” will vary according to the species, we cannot pretend that animals do not suffer from inhumane treatment. They do, and to help readers understand the seriousness of the issue, in the first chapter she presents graphic images of the abuse and mistreatment of animals in a variety of contexts. To defend such abuse on the pretext that animals are soulless or don’t feel the suffering imposed on them in such circumstances is disingenuous and very difficult to justify in the face of current ethological and behavioral studies on animals. For myself, living as I do with a large number of German Shepherds and working with dogs of all breeds each day, the reduction of dogs to soulless creatures that are solely for human use and pleasure borders on the preposterous. From an evolutionary point of view, dogs have prospered, in part, by choosing to associate with human beings as much as we have chosen to associate with and breed them. They possess unique personalities in which the canine “principle of life” is clearly on display. Granted, dogs are only one species, but they demonstrate that animal consciousness cannot be summarily dismissed as absurd. That said, regardless whether one views animals as having souls or not, as living creatures they deserve to be treated with respect and reverence. Nellist makes that point convincingly. To present her position that an Eastern Orthodox environmental ethic is consistent with scriptural and patristic teaching that includes the treatment of animals, she surveys the evidence from the Hebrew scriptures, the New Testament, and the witness of the saints. For example, she cites any number of saints who manifested a deep love for animals (e.g., Sts. Gerasimos, Modestos, Macarius, Mamas, and Seraphim of Sarov). At many points in her study she brings in the views of His Holiness Patriarch Bartholomew to reinforce her position. While the Patriarch writes more directly about the environment and our abuse of it, Nellist believes this implicitly includes animals as well. Part of her aim in this study is to...

Hylomorphic virtue: cosmology, embryology, and moral development in Aristotle

Aristotle is traditionally read as dividing animal souls into three parts (nutritive, perceptive, and thinking), while dividing human souls into four parts (a rational part, with theoretical and practical subparts, and non-rational part, with nutritive and desiderative subparts). But careful reading of Nicomachean Ethics 1.13 suggests that he divides the human soul into three parts – the nutritive, the theoretical, and the “practical” – but allows that the “practical” part is sometimes divided, as in akratic and other non-virtuous agents. In a fully virtuous agent, practical reason is the proper form of – and so in the hylomorphic sense one with – the desiring part of soul. It is thus contingent how many parts a given soul has, three being the norm, but four being common. Reading Aristotle this way is supported by appeal to his cosmology, where the superlunary world provides the unitary norm, and his embryology, where male offspring are the norm (in which menstrual fluid is fully mastered by the male principle) but female offspring commonly occur when the menstrual fluid (analogous to desire) is only partially mastered by the male principle (analogous to practical reason).

The Souls of Animals in Christianity and Mahāyāna Buddhism

Both Christians and Buddhists have largely assumed that Buddhism, not Christianity, values the lives of animals and believes in the continuous existence of the animal soul or spirit after death. This article, however, argues otherwise, by examining Christian scriptures and visual traditions from the medieval to the early modern periods. Though Christianity has never asserted the immortality of animal souls as dogma, Christians appear to have lived with a constant awareness that not only humans but also animals can recognize and even serve the divine will. Furthermore, some Christians have also suspected that animal souls might join them in heaven at the end of time. First, I briefly review the Buddhist teachings and imagery on animal souls, which are believed to have equal status with human souls. I then turn to the Judaic scriptures that value animal souls and question the validity of animal sacrifice. Finally, I discuss the Christian iconographies of the Nativity, St. Blaise, and St. Francis preaching to the birds, and argue that a serious concern for animal life has always been present in medieval and early modern Christianity.

Ḥayy ibn Yaqẓān’s Parable of the Two Generous Men in Avicenna’s Decree and Determination (R. fī l-Qaḍāʾ wa-l-qadar)

Abstract This article explores Avicenna’s conception of divine providence in the light of his allegorical work Decree and Determination (R. fī l-Qaḍāʾ wa-l-qadar), wherein the philosopher stages interactions between the rational soul, the animal soul, and the Active Intelligence. Centering on the parable of the two generous men told in Decree and Determination by the legendary sage Ḥayy ibn Yaqẓān, this analysis draws parallels from numerous works of Avicenna—notably his other allegorical work, Alive, Son of Awake (R. Ḥayy ibn Yaqẓān)—so as to bring into focus lesser-known facets of his philosophical worldview.

The beginnings of comparative anatomy and Renaissance reflections on the human–animal divide

AbstractThis essay is part of a larger research project on Renaissance attitudes to animals. It considers the extent to which early developments in the new field of comparative anatomy were influenced by Renaissance discussions concerning the nature and capacities of animals, compared to those of humans. It mainly focuses on the writings of Leonardo da Vinci (1452–1519), Andreas Vesalius (1514–64), Pierre Belon du Mans (1517–64) and Girolamo Fabrici di Acquapendente (c. 1533–1619), all of whom can be considered as pioneers in the field of comparative anatomy. The insights that they derived from their experience in dissections of animal bodies are examined against the background of changing sensitivities with regard to animals, which have already been observed in other writings of the same period, particularly literary ones. Rather than going into a detailed comparison of anatomical findings, this essay focuses on perceptions that transcended strictly anatomical knowledge, particularly on reflections concerning the animal soul, animal intelligence and animal speech that were expressed in the writings of the above‐mentioned protagonists.

HUBUNGAN JIWA-RAGA DAN KURIKULUM PENDIDIKAN ISLAM MENURUT IBNU SINA

This study discusses the life philosophy of Ibn Sina that the human soul is divided into three namely (1). Soul plants (2). Animal souls (3). The Human souls. The human soul has two power that is practical to do with the power agency and daya teoritis yang hubungannya dengan hal-hal yang abtrak. The theoretical power has four levels namely, material sence, sence al-angle, The actual sense, sense mustafad. Based on the assessment that the four stages of the mind is a stage of human thinking to acquire knowledge. Humans acquire the knowledge necessary to practice and study hard from material sense to the sense mustafad. It can be used as a foundation in providing curriculum materials on human education. My mind and body are intimately connected. The influence of the soul to the body is not enforced, whenever the soul wants to move the soul, then the price will be asked. It provides recommendations for the development of educational curriculum should put the education of the soul footstool headliner. Ibn Sina formulate curriculum development based on the age of the child's developmental level. Age 3-5 years the formation of a physical, mental and moral. Age 6-14 years: includes reading and memorizing the Koran, religion subject, arabic, poetry lesson, and sports, teaching skills, appropriate talent. Age 14 years to the top, subjects given selected according to their talents and interests of children towards a professional or an expert in a particular field. Keywords: relationship of soul and body, Islamic education curriculum

關文讀後——兼談儒家的靈魂與倫理

LANGUAGE NOTE | Document text in Chinese; abstract in English only.Kwan addresses near death experiences (NDEs) from different perspectives. His attitude is reasonable and humble. Basically, he indicates that scientific studies of NDE can neither prove nor falsify the existence of the soul. Given this circumstance, religious explanations cannot be excluded as unreasonable. He also rightly points out that one may not draw on NDEs to defend only one particular religious view, such as that of Christianity. This commentary essay suggests that it may also be heuristic to study NDE from a Confucian metaphysical perspective. The classical Confucian view considers the basic element of the cosmos to be qi (air/energy 氣), which is believed to be both material and spiritual at the same time. Thus, Confucianism has kept a distance from either Platonic dualism or modern materialistic reductionism. The soul under the Confucian conception includes two parts: the hun (魂the intelligent soul) and the po (魄the animal soul). When a human being dies, “the intelligent soul returns to heaven; the body and the animal soul return to the earth.” Accordingly, it is crucial for Confucians to perform ritual sacrifices to seek the union of a deceased ancestor’s soul. NDE may take place at the moment the hun and po have just separated, but are not yet far from each other.DOWNLOAD HISTORY | This article has been downloaded 54 times in Digital Commons before migrating into this platform.

The Soul of Anime: Collaborative Creativity and Japan's Media Success Story. IanCondry. Durham, NC: Duke University Press, 2013. 241 pp.

The Soul of Anime: Collaborative Creativity and Japan's Media Success Story. IanCondry. Durham, NC: Duke University Press, 2013. 241 pp.

Rococo Representations of Interspecies Sensuality and the Pursuit of Volupté

Enlightenment writers proposed the existence of an animal soul, refuting the Cartesian beast-machine. Arguments credit the caresses of a dog to its master as direct visual evidence of the capacity of an animal to feel and show . A focus on paintings by Jean-Honoré Fragonard sets the Rococo representation of lapdogs within the context of changing ideas about the relationship between animal and human. Eroticized images of lapdogs are related to radical materialist theories that assert the role of physical pleasure in human motivation.