RVBUCKEYE said:
See, here we go again. How do you say "by its very nature the soul..."anything? I assume your talking about conciousness here, or are you talking about something different? (I'm led to thinking your talking about conciousness=soul because of your next statement):
Well, without claiming that a soul exists I can only speculate on its possible existence. If it does as exist in the classical sense then it
comprises our entire being. However, if we look at it in more of an isolated, abstract view then it simply becomes something that
defines our being, i.e. the root of concsiousness. We can choose between either of these defenitions, but I am inclined to use the latter. With either defenition the soul is nonphysical, becuase if it were part of our body then it would be organic and biological. If it was, then I would cease to label it a soul due to the fact that the soul is a metaphysical concept.
The nature of a soul can comprise an entirely separate topic and I do not wish to digress too far here, but like any other part of metaphysics it can be logicaly deduced as to its nature. While there are more then one possibilites on its being, we can at least find some things in common with all of them. Therefore the "by its very nature..."
RVBUCKEYE said:
That is an interesting perspective...and I imagine why this notion of a metaphysical soul has stuck around over the ages. I would agree that the root of my "self" has been around since I can remember, but how do you justify that it isn't different? You certainly change with every experience, you learn. Right?
I justify it using practical reason, as opposed to
a priori reason, and my own experiences. Our being might change, but it does not become new. A simple example wouuld be silly putty, always changing in existence but always the same in essence.
RVBUCKEYE said:
So what do you think it is? What purpose does it serve? Why does it have to exist at all? (it doesn't even have to be a soul, which is just what I use as a blanket definition)
The purpose "it" serves, it being our concsiousness, is that it is part of our being. Without it we would not be the same in essence, so it can be considered an integral part of our existence, exactly the same as physical experiences. The problem is that "it" cannot be examined independently of the body. This is the problem that was encountered when trying use a dualistic approach to human existence. The two, body and mind, experience and essence, if viewed as serperate, are impossible to reconcile. However, if you take both and apply them to our being, i.e. our essence, we can have a clearer look at
what we are. For a further, more in-depth study of this, I would recommend Jean-Paul Sartre's book
Being and Nothingness.