C. G. Jung's psychology was based on an authentic notion of soul, but this notion was only intuitive, implicit, not conceptually worked out. His followers forfeit his heritage, often turning psychology either into pop psychology or into a scientific, clinical enterprise. It is the merit of James Hillman's archetypal psychology to have brought back the question of soul to psychology. But as imaginal psychology it cannot truly overcome psychology's positivistic, personalistic bias that it set out to overcome. Its «Gods» can be shown to be virtual-reality type gods because it avoids the question of Truth. Through what logically is the movement of an «absolute-negative interiorization», alchemically a «fermenting corruption», and mythologically a Dionysian dismemberment, one has to go beyond the imaginal to a notion of soul as logical life, logical movement. Only then can psychology be freed from its positivism and cease being a subdivision of anthropology, and can the notion of soul be logically released from its attachment to the notion of the human being.

Rooted in the metaphysics of bygone times, the notion of soul in our Western tradition is packed with associations and meanings that are incompatible with the anthropological and naturalistic thinking that prevails in modernity. Whereas treatises of old conceived of the soul as an infinite, immaterial substance which was the ground of man’s hope for eternal salvation, modern psychology has for the most part discarded the concept in favor of more tangible touchstones such as the emotions, desires, and attachments which characterize man as a finite, bodily-existing positive fact. An exception to this trend has been the analytical psychology of C. G. Jung. Against the positivistic spirit of his times, Jung insisted upon a "‘psychology with soul,’ that is, a psychology based upon the hypothesis of an autonomous mind." In this volume, Wolfgang Giegerich once again takes up the Jungian commitment to a psychology with soul. Agreeing with Jung that the soul concept is indispensable for a truly psychological psychology, he supplements and re-orients the Jungian approach to both this concept and the phenomenology of the soul by means of a whole series of nuanced discussions that are as rigorous as they are thoroughgoing. The result is nothing short of a tour de force. Tarrying with the negative, Giegerich’s particular contribution resides in his showing the movement against the soul to be the soul’s own doing. In animus moments of itself, consciousness in the form of philosophy and Enlightenment reason turned upon itself as religion and metaphysics. Far from abolishing the soul, however, these incisive negations were themselves negated. As if dancing upon its own demise, the soul came home to itself, not as an invisible metaphysical substance, but more invisibly still as the logically negative evaporation of that substance into the form of subject, or even better said, into psychology.

Platonic discourses concerning the soul are incredibly rich and multitiered. Plato's own diverse and disparate arguments and images offer competing accounts of how we are to understand the nature of the soul. Consequently, it should come as no surprise that the accounts of Platonists who engage Plato’s dialogues are often riddled with questions. This volume takes up the theories of well-known philosophers and theologians, including Plato, Plotinus, Proclus, the emperor Julian, and Origen, as well as lesser-known but equally important figures in a collection of essays on topics such as transmigration of the soul, the nature of the Platonist enlightenment experience, soul and gender, pagan ritual practices, Christian and pagan differences about the soul, mental health and illness, and many other topics. Contributors include Crystal Addey, Sara Ahbel-Rappe, Dirk Baltzly, Robert Berchman, Jay Bregman, Luc Brisson, Kevin Corrigan, John Dillon, John F. Finamore, Lloyd P. Gerson, Dorian Gieseler Greenbaum, Elizabeth Hill, Sarah Klitenic Wear, Danielle A. Layne, Ilaria L. E. Ramelli, Gregory Shaw, Svetla Slaveva-Griffine, Suzanne Stern-Gillet, Harold Tarrant, Van Tu, and John D. Turner.

Humanity is ill because of materialist philosophy and medieval interpretations of historic religions. Both enter in contradiction with science, modern knowledge, and primordial truth inscribed in our souls. To require the psychic equilibrium, man needs a new, modern paradigm that is based on science, logic of divine creation, and primordial knowledge of soul. This means to achieve the progress of Christian religion and historic religions to universal religion projected by divinity, it introduces a credible paradigm suitable to achieve the psychic harmony of individuals and people in modern conditions of life. It has the power to cure many psychic illness and troubles.

Modern psychology began with a rejection of the 'soul' as relevant for the science. How did that come about? The Soul in Soulless Psychology explores that question and details arguments for a soulless psychology. However, there was also opposition to this notion. This alternative history of psychology examines those who dissented from a 'psychology without a soul,' including Neoscholastic psychologists and others, such as Ladd, Münsterberg, and McDougall. Substitutions for the soul – such as self, personality, and the brain – show that even with the soul absent, its concerns were present. Innovative re-thinkings of the soul are addressed, as well as attempts at restoration of the soul into psychology. Moreover, historical psychologies of the soul kept the soul in view. In the twenty-first century, we find soul as a noun, an adjective, and a verb, all pointing to the necessity of the soul for psychology.

Plato is perhaps the best known and most widely studied of all the ancient Greek philosophers. A pupil of Socrates and teacher of Aristotle, his ideas have inspired and influenced scholars of nearly every era. His famous series of dialogues have become a standard part of the western philosophical canon – from the Euthyphro and Gorgias of his early period, the Republic, Phaedrus and Symposium of his middle period, to the Theaetetus and Laws of his late period.The Routledge Library Edition makes available in a single set an outstanding range of scholarship devoted to Plato’s philosophical work. Routledge Library Editions:Plato makes available in a single set an outstanding range of scholarship devoted to Plato’s philosophical work. The 21 volumes provide detailed analysis of his writings and philosophical ideas. From the classic works of Francis Cornford, G. C. Field and A.E. Taylor to more recent approaches and interpretations, this set provides libraries and scholars with a century of outstanding scholarship on this key philosopher.

This set includes the three titles in the Journey of the Soul Series God, Creation, and Tools for Life, Souls Perfection, and The Nature of Good and Evil. It aims to ask and answer questions including: Does God exist?; What is the meaning of life?; and How can an all-loving God allow violence to exist? By combining her philosophical and theological views, Sylvia intends to create a spiritual umbrella that rises above traditional religion, and points a path to God.