It seems to me that for all the words that have been written, most intellectuals--indeed most people--are still essentially dualists in the tradition of Descartes. Of course, in our time we have generally tried to do away with "spiritual" language, and so we don't speak publicly, seriously, about "soul." But dualism remains the standard view by a simple substitution: we talk about "self," for example, instead of "soul." We generally have no hesitation in saying that a person who loses a limb in an accident is still 100% themselves. And this willingness to imagine a self that is separate from the body, and not subject to its various degenerations, is the essential feature of dualist thinking.
The only interesting alternative to dualism occurs when we follow the lead of those who have sought (and found) some kind of divine union. Ultimately, these thinkers overcome dualism not by denying that the body is a part of the "self," but by discovering that there is no-thing called self. I think most Americans will associate this attitude with Buddhism, if they are familiar with it at all; but it's certainly a part of most of the world's mystical traditions. Certainly it's there at the heart of Christianity: "I no longer live, but Christ lives in me."
It is this view that allows Parmenides to declare that "All is One," and this view that forms the foundation of the view of Emerson's favorite mystic, Emmanuel Swedenborg:
That at the present day nothing is known concerning the union of soul and body, is proved by the hypotheses of the learned concerning the soul; especially by that of Descartes and others, [who maintain] that the soul is a substance separated from the body, in some place or other; when yet the soul is the inmost man; consequently, is the man from the head to the foot. Thence it is, according to the ancients, that the soul is in the whole, and in every part thereof; and that in whatever part the soul does not dwell inmostly, there man has no life. From this union it is, that all things of the soul belong to the body, and all things of the body belong to the soul; as the Lord said concerning His Father, that all His things are the Father's, and that all things of the Father are His (John 17:10). Thence it is that the Lord is God, even as to the flesh (Rom. 9:5; Col. 2:9); and that [He said], "the Father is in Me," and "I am in the Father" [John 14:10, 11]. Thus they are one.
And of course, finally and ultimately, Yoga aims at this unification--at this eradication of the perspective of separation. I'll save my digression on Yoga for tomorrow, but my general drift here is to wonder, again, whether it's possible to lead students to an experience of this unified perspective, or, to the contrary, if we must accept that the experience seems to come "randomly," or willy-nilly, regardless of temperament, practice, and metaphysical "beliefs."