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• W315375594 abstract "I THE CONTEMPORARY CRITIQUE OF HYLOMORPHISM. In its extension to human beings, hylomorphism is view that a human being is a composite of form and matter. In this respect, hylomorphist maintains that human beings are like every other organism, for every organism is a composite of form and matter. Of course, form and matter of a human being are not to be understood on order of spatially separated parts, like an arm and a leg. Rather, they are metaphysical constituents of a single, individual substance--what scholastics would have called an ens per se. The most common example used, since Aristotle, to illustrate correlative ideas of matter and form is that of a bronze statue. (1) The bronze that composes statue illustrates concept of matter. Matter is stuff of which something is composed, and like bronze, it is stuff that can take on many distinct forms. By contrast, shape of statue illustrates concept of form. The shape of statue is what makes it to be kind of thing that it is--a statue. It is shape of statue that determines that it is a statue. Likewise, substantial form of an individual substance makes it to be kind of thing that it is. The form is what determines otherwise indeterminate matter to compose a thing of a definite kind. Of course, as scholars have long known, this example has serious limitations. For one thing, a substantial form, as scholastics understood it, is much more dynamic than a mere shape. For example, substantial form of an oak tree somehow explains how and why an oak tree can do everything that it does. So substantial form of an oak tree could not be something as simple or crude as its shape. Nevertheless, example of bronze statue does have virtue of illustrating one of chief advantages of hylomorphism as a philosophy of human person. Although we can talk about bronze and shape of statue, respectively, it still seems correct to say that statue is exactly one thing, not two things. (2) Likewise, although we can talk about matter and form of a human being, hylomorphist insists that a human being is exactly one thing, not two things accidentally conjoined. It is at just this point that hylomorphism has come in for a lot of criticism lately. The criticism, expressed in various ways, is that hylomorphism is fundamentally ambiguous. Understood in one way, it is simply a garden variety of nonreductive materialism. Understood in another way, it is actually a kind of dualism. Thus, according to Bernard Williams, Hylomorphism earns its reputation as everybody's moderate metaphysics of mind, I believe, by in fact wobbling between two options. In one of them, soul does basically appear only adjectivally, and while doctrine is, so far as I can see, formally consistent, it is only a polite form of materialism, which is cumbrous, misleading, and disposed to point in wrong direction from point of view of deeper theoretical understanding. It also has precisely this disadvantage of readily sliding into other view, in which soul tries to transcend its adjectival status, and become bearer of personal proper names. (3) Why does Williams think that hylomorphism wobbles between materialism and dualism? On closer inspection, Williams and others locate source of difficulty in an ambiguity in notion of form. Williams introduces ambiguity through Aristotle's definition of soul as the first actuality of a natural body which has life potentially. (4) According to Williams, This claim is categorically puzzling. For soul is said to be substance, and there are references (as here) to a soul, or soul. Yet claim itself does not seem to introduce any particular item for any particular soul to be. It seems to introduce something more in nature of a fact, or, possibly, a property. …" @default.
• W315375594 created "2016-06-24" @default.
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• W315375594 date "2003-03-01" @default.
• W315375594 modified "2023-09-23" @default.
• W315375594 title "The Paradoxes of Hylomorphism" @default.
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