The foundation for a relational interpretation is
the relation of the body and the soul.
Not exact matches
In contrast the pamphlet proposes that far from diminishing the relevance
of the human
body, matter - energy has its fullest meaning
and highest dignity in its
relation to the
soul.
He never speculated about the
relations of soul and body or thought theoretically about philosophies
of personality.
• the capacity to reach objective
and universal truth as well as valid metaphysical knowledge; • the unity
of body and soul in man; • the dignity
of the human person; •
relations between nature
and freedom; • the importance
of natural law
and of the «sources
of morality,»... •
and the necessary conformity
of civil law to moral law.
«
Body» and «soul» stand in a reciprocal relationship, even if this is not identical in each term, each conditioning concretely and determining the other, and consequently the history of the body is the pre-history of the soul, even though the soul has an immediate and transcendental relation of origin to
Body»
and «
soul» stand in a reciprocal relationship, even if this is not identical in each term, each conditioning concretely
and determining the other,
and consequently the history
of the
body is the pre-history of the soul, even though the soul has an immediate and transcendental relation of origin to
body is the pre-history
of the
soul, even though the
soul has an immediate
and transcendental
relation of origin to God.
Then there are questions regarding the nature
of mind
and matter as such, the concepts
of becoming,
and of unchanging natures, the philosophical question
of the nature
of the substantial
soul and its
relation to the
body.
The fact that personal identity in this life depends so little upon the
relation to a common
body and so much upon unmediated hybrid prehensions
of past occasions
of the
soul's life strengthens the plausibility
of the claim that continuity may occur after bodily death.
The eleventh - century Hindu theologian Ramanuja defined a
body as any substance or actuality «which a sentient
soul is capable
of controlling
and supporting for its own purposes,
and which stands to that
soul in an entirely subordinate
relation.»
The point here is to show how seriously Whitehead takes the
relation of the dominant occasions, which constitute the
soul, to the organism over which they preside, while refusing simply to identify or merge
soul and body.
The fact that Atheists indicate that spending time thinking about their
soul in
relation to Eternity
and God would be an embarrassingly silly thing to do, is going to resound in their horror when they realize that even they have a
soul,
and it is not part
of their flesh,
and existed before they were born,
and will also exist after their
body dies.
It was perhaps already in contact with speculations regarding the divine purpose in the creation
of the world, the angelic powers, the figures
of Adam, Death, Satan or Antichrist, the Heavenly Man, the coming salvation, the
relation of spirit
and flesh,
soul and body — speculations which were at least tinged, no doubt, with Gnosticism.
After the Fall, says the Catechism, «the harmony in which they [Adam
and Eve] had found themselves, thanks to original justice, is now destroyed: the control
of the
soul's spiritual faculties over the
body is shattered» (400);
and, it adds, this disorder can extend to the marital relationship itself: «the union
of man
and woman becomes subject to tensions, their
relations henceforth marked by lust
and domination» (ib.; cf. 409).
Since they were not concerned, as we have to be, about the
relations of soul and body, resurrection meant to them God's continuance
of the whole person.
Their relationship is but one example
of how «the visible is pregnant with the invisible... [which] is the solution
of the problem
of the «
relations between the
soul and the
body»» (VlV 216,233).
Indeed, Aristotle's formulation was taken up by the Catholic Church («the unity
of soul and body is so profound that one has to consider the
soul to be the «form»
of the
body» proclaims the Catechism at § 365) as part
of its official teaching on the
relation between the
soul and the
body.
Indeed, Aristotle's formulation was taken up by the Catholic Church «the unity
of soul and body is so profound that one has to consider the
soul to be the «form»
of the
body» proclaims the Catechism at 365) as part
of its official teaching on the
relation between the
soul and the
body.
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The medium is part
of Viola's conspiring to represent the
body and soul's movement in space, to position those in
relation to the «imminent fragments
of sensory experience
and dreams
of presence», in the words
of American cultural critic Kathleen Stewart.