These glosses called into question the creation of the world in time, the role of the senses and the imagination in human knowing, the individuality (and personal responsibility) of the human intellect and will, the immortality of the human
composite of body and soul, the role of divine Providence, the simple standard of one truth governing both theology and philosophy, and other foundations of both Catholic faith and empirical (as distinct from gnostic) reason.
Not exact matches
Aristotle replies that it would be better to say that it is the man (i.e., the
composite of soul and body) who is pained andpleased, perceives
and thinks, even though there is a certain sense in saying that the
soul does these things since the movement originates in the
soul [408b7].
In ST 1.75.2, which asks «whether the human
soul is something subsistent,» the first objection argues that any subsistent thing is a «certain something» [hoc aliquid]
and that, since a certain something is a
composite of soul and body, the
soul can not be a certain something.
One locates sex difference in the
body and not the
soul, giving rise to a dualist ascetical theology; the other locates sex difference in the
soul -
body composite precisely because
of the deep, natural unity
of body and soul.
This distinction is the basis for the theory that man is a
composite of matter (called the
body)
and an informing principle
of life (called the
soul).
2) The second view philosophers have traditionally taken in light
of this problem, denies that the human soldier, if by the term «human soldier» we mean to refer to the
composite of soul and body, is a single substance,
and holds instead that the tiniest parts composing him are.
For example, the power
of vision is
of the
composite animal
and not
of either the animal's
soul or its
body.