Search Results (67)

The article aspires to delineate Hegel’s appropriation of Aristotle’s concept of soul in post-Kantian European Philosophy. It showcases the way that Hegel fuses central aspects of Aristotle’s theory and Kant’s account of inner purposiveness in order to deliver a hierarchical account of vegetative-, animal-, and human organisms. The article is divided in six parts. The first part offers an introduction to the subject matter. The second part delivers an overall account of the way that Hegel reconstructs Aristotle’s general theory of the soul and fuses it with Kant’s theory of inner purposiveness. The third part highlights Hegel’s distinctive argumentative strategy for delivering a unified, atemporal account of the connection between the various natural realms, both inorganic and organic. Parts four, five and six proceed to his theory of vegetative-, animal- and human life respectively, while showcasing the underlying logic and the upshot of Hegel’s developmental account of these three kinds of life qua soul. Full article

This essay provides a fine-grained analysis of selected passages of Giulio Aleni (艾儒略 1582–1649)’s translation of Catholic liturgy into classical Chinese in late imperial China. It focuses on the hitherto underexplored relationships between Aleni’s resort to medieval Aristotelianism and Thomism, as well as his translation-based introduction of Catholic Eucharistic theology into China. The case studies here revolve around Aleni’s Chinese translation of Aristotelian-Thomistic hylomorphism, with a focus on his interpretation of “anima” (i.e., the soul, which corresponds largely to linghun 靈魂 in Chinese), which is a multifaceted Western concept that pertains simultaneously to Aristotelian-Thomistic philosophy and Eucharistic theology. It is argued that in his overarching project of introducing Western learnings (i.e., 西學) to sixteenth- and seventeenth-century China, Aleni’s attention is centered primarily on the body-soul and form-matter relationship. This is, as understood here, motivated to a great extent by his scholarly awareness that properly informing Chinese Catholics of the Aristotelian-Thomistic underpinning of Western metaphysics enacts an indispensable role in introducing Catholic liturgy into China, notably the mystery of the Eucharist and Transubstantiation that would not have been effectively introduced to China without having the Western philosophical underpinnings already made available to Chinese intellectuals. Aleni’s use of medieval European cultural legacy thus requires more in-depth analysis vis-à-vis his translational poetics in China. Accordingly, the intellectual and liturgical knowledge in Aleni’s Chinese œuvres shall be investigated associatively, and the medievalism embodied by Aleni offers a valid entry point and productive critical prism. Full article

Salvation through Refinement (liandu 鍊度) is a distinctive Daoist rite aimed at rescuing the souls of the deceased from hell, enabling their rebirth, and ultimately facilitating their transcendence. The Golden Writings on the Great Achievement of Deliverance by the Numinous Treasure of Highest Clarity (Shangqing Lingbao Jidu Dacheng Jinshu 上清靈寶濟度大成金書), compiled by Zhou Side 周思得 (1359–1451), preserves a wealth of material related to Salvation through Refinement. This content can be divided into two parts: the ritual procedures of Salvation through Refinement and the associated internal practices (neishi 内事). Zhou explicitly stated that the Salvation through Refinement ritual originated from the Golden Book of Salvation according to the Lingbao Tradition (Lingbao Lingjiao Jidu Jinshu 靈寶領教濟度金書), compiled by Lin Lingzhen 林靈真 (1239–1302), whereas the internal practices are not attributed to any specific source. Comparative analysis confirms that the section on internal practices derives from the Brief Discussions of Inner Method of Taiji for Sacrificing to and Sublimating [the Souls of the Deceased] (Taiji Jilian Neifa Yilüe 太極祭鍊內法議略), compiled by Zheng Sixiao 鄭思肖 (1241–1318). Zheng Sixiao’s Salvation through Refinement method centers on Visualization and Actualization (cunxiang 存想), with the entire process taking place internally within the ritual master’s body. Building upon this foundation, Zhou Side incorporated additional ritualized actions and recitations, striving to integrate external ritual with internal practice. In doing so, he constructed a model of Salvation through Refinement characterized by the union of inner methods and outer rites. Inner Sublimation emerged during the Southern Song period, likely influenced in both principle and method by the then-prevalent School of the Mind (xinxue 心學). It sought to counter the increasing complexity of ritual practices at that time. Meanwhile, the continued practice of traditional forms of Retreats (zhai 齋) and Offerings (jiao 醮) reflected the Ming (1368–1644) rulers’ emphasis on the didactic function of such rituals. In his compilation, Zhou cited the views and materials of others under the name of Tian Sizhen 田思真 (fl. early 12th century) to articulate the inner meanings and core doctrines of the Numinous Treasure (lingbao 靈寶) rites. By positioning Tian Sizhen as an intermediary, Zhou not only established a line of transmission between the rites he compiled and the orthodox Numinous Treasure lineage represented by Lu Xiujing 陸修靜 (406–477) but also affirmed his conscious identification with the Daoist ritual tradition and his stance regarding its lineage. Full article

This article offers a theo-phenomenological investigation of the body, exploring the dialogue between contemporary phenomenology—especially its theological turn—and Eastern Orthodox spirituality as found in the Philokalia. Building on the phenomenological distinction between body and flesh and drawing on Orthodox theology’s understanding of the body–soul unity, the article analyzes the intramundanity and finitude of the human body, as well as its transfiguration through ascetic practices and divine grace. The Incarnation of Christ is examined as a central paradigm for rethinking embodiment, revealing the eschatological promise of glorified flesh. Concepts such as ipseity, self-affection, intentionality, and counter-intentionality are employed to articulate a phenomenological vision open to theological transcendence. Ultimately, this interdisciplinary approach affirms the possibility of a body transformed by grace and destined for resurrection. Full article

This paper re-examines consciousness through Nietzsche, Wittgenstein, and contemporary neo-materialism, arguing that traditional views overstate its importance and that retreating to the subconscious is inadequate. Using a moth infestation metaphor, it highlights the interconnectedness of sentient and non-sentient beings and advocates for recognizing our shared existence. Nietzsche’s perspectivism shows that human will arises from interdependent life forces, while Wittgenstein’s “form of life” illustrates that meaning comes from shared practices. In one reading of the form of life, religion can be seen as different forms of life. This paper concludes that theology must rethink its focus on human consciousness post the “anthropological turn”, avoiding dualistic body–soul separations. By embracing a holistic view of interconnectedness, we can enrich our understanding of human existence and foster compassionate engagement with diverse life forms, promoting a more integrated and empathetic approach to living. Full article

This paper examines perceptions of illness and related therapeutic practices observed among the Nuosu, an ethnic minority group of Southwest China. The paper will discuss the interplay between animism and naturalism in the treatment of Nuosu illness. Through a case study of a young Nuosu woman’s treatment of illness, the analysis reveals a relationship between animism and naturalism that is both antagonistic and synergistic. At the epistemological level, these two ontologies diverge; however, when confronted with differences in knowledge, the Nuosu worldview and view of illness exhibit a ‘relational’ model of intimate connection between human and non-human entities. The Nuosu did not reject naturalism, but rather ‘made connections’ in a way that led to greater intellectual convergence between animism and naturalism, thus providing a basis for cooperation between the two. On a practical level, modern medicine focuses on physical healing, while the Nuosu’s rituals emphasize the healing of the soul and body to achieve health. The integration of animism and naturalism in the healing process by the Nuosu allowed for cooperation and complementarity between the two in the realm of practice. Full article

On behalf of the Canadian Association of Psychosocial Oncology, we are pleased to present the Abstracts from the 2025 Annual Conference, titled “Responding to the Human Experience of Cancer and Caring for the Soul: Building on 40 years of global leadership in psychosocial oncology”. The 40th Annual CAPO Conference was held in Toronto from 23 April 2025 to 25 April 2025. In an era marked by the rapid advancement of biologically focused precision medicine, it is imperative to redirect our attention towards the human experience of illness and the soul of medicine. Biomedicine has conceptualized illness in ways that have proved profoundly productive from a curative and biological point of view. But it cannot—and it does not pretend to—illuminate the experience of living with it. (Hurwitz 2009). This conference aims to delve into the intricate interplay between cutting-edge biomedical technologies inclusive of artificial intelligence and big data and the deeply personal narratives of individuals navigating illness. By shifting the focus from mere disease pathology to encompassing the holistic human experience, we aspire to foster a more compassionate and patient-centered approach to healthcare with psychosocial support at the core of humanistic care that can improve survival and well-being in all aspects of a whole-person approach to illness. Through interdisciplinary dialogue and introspection, we endeavor to illuminate the profound connection between mind, body, and spirit in the practice of medicine, reaffirming the timeless significance of empathy, understanding, and human connection in healing and psychosocial aspects of care as fundamental to living well with cancer. This conference brought together key stakeholders including multidisciplinary professionals from nursing, psychology, psychiatry, social work, spiritual care, nutrition, medicine, rehabilitation medicine, occupational health and radiation therapy for both adult and pediatric populations. Participants included clinicians, researchers, educators in cancer care, community-based organizations and patient representatives. Patients, caregivers and family members presented abstracts that speak to their role in managing cancer experiences and care. Over two hundred (200) abstracts were submitted for presentation as symposia, 20-minute oral presentations, 10-minute oral presentations, 90-minute workshops and poster presentations. We congratulate all the presenters on their research work and contribution. Full article

Suffering is a problem addressed by many world religions. This paper examines the understanding of suffering in three religions: Catholic Christianity, Shia Islam, and Shakta Hinduism. In each of these cases, ordinary suffering is transformed into mystical sorrow, becoming a path to closeness and divine union. This transformation makes use of religious symbolism of the family, emphasizing the role of the mother. Worldly suffering is no longer meaningless; instead, it becomes a spiritual path through which the individual person, and even the world at large, may be redeemed. Full article

Origen’s theology is fundamentally rooted in the question of whether he upheld the pre-existence of the soul or focused more on the soul’s superiority over the body and its perfection. While inheriting many ideas from Plato, Origen adapted them in accordance with Christian doctrine. Both Origen and Plato emphasized that the soul governs the body and is superior to it in both status and importance. The image of God resides in human soul, not the body, guiding individuals toward the perfection of the soul and the attainment of the whole virtues. Origen’s tripartite distinction of spirit, soul, and body is intrinsically connected to Plato’s tripartite theory of the soul, with the intermediary of the incarnate soul corresponding to the ambiguous role of thumos (spiritedness) in Plato’s dialogue. This suggests that humans are capable of both good and evil, a potential grounded in free will rather than the sin of the body. Nevertheless, Origen assigned the body a more important role, asserting that the Incarnation not only depended on the body but also facilitated the practice of virtue, positioning the body as central to his theory of resurrection. Origen also adopted Plato’s epistemology, teleology of knowledge, and theory of participation. He emphasized that the perfection of the soul requires liberation from the dominance of the senses, using Plato’s dialectical method and drawing inspiration from the Holy Spirit to achieve comprehensive knowledge and spiritual maturity. Origen should not be viewed as merely a Platonist or an anti-Platonist. Both he and Plato shared concerns about the correct way of life and perfect knowledge, and both sought to bridge the gap between the majority and the minority, avoiding both elitism and populism. Full article

There has been a rise in Islamic schools in Australia, a trend similarly seen in other Western countries, and yet limited opportunities for teacher preparation on what it means to impart an Islamically grounded education. This study utilises qualitative research methods, specifically portraiture to shed light on the experiences of in-service Islamic school educators, with varied backgrounds and religious affiliations in a cohort of the Graduate Certificate in Education (Islamic Education) program in Australia. This faith-based teacher education program aims to foster “faithful praxis”, and recenter the Divine in teaching and learning. The research focused on analysing transformative affective shifts as reflected in the program’s final portfolios. Portraits of four participants reflect a reconceptualisation of education as a holistic process that aims to nurture the whole student: mind, body, and soul. The portraits also highlight awakening experiences that signify the role of reflexivity and self-reflection of the educator so that educational renewal is of the whole collective in the school community. Implications of this study signify the role of spirituality in teaching and learning and the importance of moving beyond conventional and secular models of teacher education programs. Full article

This article explores the specific role of courage in the context of the Anthropocene’s moment; it first examines Aristotle’s conception of virtues, focusing on courage, before comparing it to Confucian thought and analyzing the historical dialogue between Western and Chinese traditions on ethics through the works of François Noël (1651–1729). Aristotle views moral cultivation as a social process wherein habits shape inner dispositions; in his view, courage is linked to other virtues, such as temperance and justice. For Aristotle, courage implies the appropriate balance between extremes and must be directed toward a worthy end, such as promoting positive change within a community. This Aristotelian perspective was later incorporated into a biblical framework by Aquinas and Suarez, emphasizing dichotomies between body and soul, as well as between humans and other living beings. These dichotomies must be challenged in the face of the Anthropocene’s emergencies. The second part of this contribution proceeds to a detour examining Confucian ethics, which rests on a different anthropology, emphasizing continuities rather than discontinuities. Like Aristotelian thought, Confucian thought also underscores moral education within a community; it prioritizes humanity, embodied through empathy and loyalty. In the Analects, courage is balanced by a sense of rituals and righteousness. Mencius further distinguishes several types of courage, stressing self-cultivation and the ruler’s responsibility to make empathetic, appropriate decisions for the community’s sake. From this perspective, courage is understood as the continuous perseverance in self-cultivation, coupled with a firm intention oriented toward the good of the community. Zhu Xi’s comments on Zilu’s courage in the Analects extend this Confucian tradition. Finally, this article highlights how a dialogue between Aristotelian and Confucian ethics began four centuries ago, particularly through Noël’s Philosophia Sinica, which combined these traditions. This inter-religious approach to ethics, enriched by figures such as Aquinas, Suarez, Zhu Xi, and neo-Confucian thinkers, requires re-evaluation because the understanding of personal ethics and nature has evolved. The modern naturalistic approach, with its emphasis on dichotomies, has contributed to a mechanistic view of nature, fostering its exploitation, and a devaluation of the body. This contrast highlights the urgent need for renewed dialogue between Western and Chinese ethical traditions to address contemporary challenges, with François Noël serving as a historical witness of these exchanges. Full article

In 1195 AD, a celebrated Sufi scholar, poet and philosopher Muḥyī al-Dīn Ibn ʿArabī quit Muslim Spain for Africa. There, he first became acquainted with ʿuzābīyyah, which he described as the dark arts rooted in the soul’s power over mind and matter. Ibn ʿArabī referred to this power as himma. The Sufi shaykh Qaḍīb al-Bān, as well as the North African sorcerers Ibn ʿArabī encountered, could use this power to maim and kill humans. They were also said to be capable of creating new life forms with himma. The present study examines the specific types of himma they used and determines the supposed loci of this power in the body and soul. It also describes the standard methods used in Akbarian circles and North Africa to make oneself worthy of himma and identifies advantages and disadvantages of using this power to turn dreams into reality. Full article

This paper examines Richard Jefferies’ contribution to the study of nature mysticism. I argue that the study of nature mysticism can be utilized as a valuable source of insight to cultivate a more ecocentric response to the ecological crisis. Historically, the study of mysticism in the West has been shaped by a monotheistic bias that tends to marginalize the teachings of nature mystics. I seek to redress this lacuna in the field by calling attention to the understudied teachings of the English mystic and author, Richard Jefferies. I claim that Jefferies’ spiritual autobiography, The Story of My Heart ([1883] 2014) presents a compelling vision of nature mysticism that challenges the reader to reflect critically on conventional understandings of God, body, and time/being. Most significantly, I argue that Jefferies’ concept of “soul-life” can be interpreted as an ontological category characterized by an intellectual and moral sensitivity towards the wonders of nature. Jefferies believed that the cultivation of soul-life is transformative and key to unlocking the full potential of our relationship to the earth and each other. Full article

In the context of the Catholic Reformation serious concerns were expressed about the affective potency of naturalistic depictions of beautiful, sensuous figures in religious art. In theological discourse similar anxieties had long been articulated about potential contiguities between elevating, licit desire for an extraordinarily beautiful divinity and base, illicit feeling. In the later fifteenth and early sixteenth centuries, in the decades preceding the Council of Trent, a handful of writers, thinkers and artists asserted a positive connection between spirituality and sexuality. Leonardo da Vinci, and a group of painters working under his aegis in Lombardy, were keenly aware of painting’s capacity to evoke feeling in a viewer. Pictures they produced for domestic devotion featured knowingly sensuous and unusually epicene beauties. This article suggests that this iconography daringly advocated the value of pleasurable sensation to religiosity. Its popularity allows us to envisage beholders who were neither mired in sin, nor seeking to divorce themselves from the physical realm, but engaging afresh with age-old dialectics of body and soul, sexuality and spirituality. Full article

This article proposes a reconsideration of the physio-psychological dimension of the notion of asceticism in Nietzsche in the light of classical Daoist philosophy. Nietzsche famously criticises the nihilistic ascetic ideal for negating the body-self (Leib-Selbst) in the Christian religion as well as in Socratic metaphysics. Nietzsche critiques the metaphysical language that presupposes an opposition between the good (as the useful) and the evil (as the useless). However, the Nietzschean ascetic person who says yes to life remains mostly conceptual within the philosophical framework where physio-psychology stands as the superior form of thinking. To contrast such asceticism that bears traces of Greek Stoicism and Epicureanism, I argue that Zhuangzi’s self-cultivating practices such as mind-fasting (xinzhai 心齋) can be incorporated into the Nietzschean physio-psychological notion of asceticism that goes beyond askesis with Stoic and Epicurean therapeutic connotations, given that both Zhuangzi and Nietzsche are more concerned with cultivating a lived body rather than purifying souls. Full article