John Duns Scotus on Parts, Wholes, and Hylomorphism

Total Page:16

File Type:pdf, Size:1020Kb

John Duns Scotus on Parts, Wholes, and Hylomorphism John Duns Scotus on Parts, Wholes, and Hylomorphism <UN> Investigating Medieval Philosophy Managing Editor John Marenbon Editorial Board Margaret Cameron Simo Knuuttila Martin Lenz Christopher J. Martin VOLUME 7 The titles published in this series are listed at brill.com/imp <UN> John Duns Scotus on Parts, Wholes, and Hylomorphism By Thomas M. Ward LEIDEN | BOSTON <UN> Library of Congress Cataloging-in-Publication Data Ward, Thomas M. John Duns Scotus on parts, wholes, and hylomorphism / by Thomas M. Ward. pages cm. -- (Investigating medieval philosophy, ISSN 1879-9787 ; VOLUME 7) Includes bibliographical references and index. ISBN 978-90-04-27831-8 (hardback : alk. paper) -- ISBN 978-90-04-27897-4 (e-book) 1. Duns Scotus, John, approximately 1266-1308. 2. Hylomorphism. I. Title. B765.D64W37 2014 111’.1092--dc23 2014018273 This publication has been typeset in the multilingual “Brill” typeface. With over 5,100 characters covering Latin, ipa, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see www.brill.com/brill-typeface. issn 1879-9787 isbn 978-90-04-27831-8 (hardback) isbn 978-90-04-27897-4 (e-book) Copyright 2014 by Koninklijke Brill nv, Leiden, The Netherlands. Koninklijke Brill nv incorporates the imprints Brill, Brill Nijhoff, Global Oriental and Hotei Publishing. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill nv provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, ma 01923, usa. Fees are subject to change. This book is printed on acid-free paper. <UN> For Katie ∵ <UN> It all seemed too good to be true. Hither and thither through the meadows he rambled busily, along the hedgerows, across the copses, finding every- where birds building, flowers budding, leaves thrusting—everything happy, and progressive, and occupied. ~Kenneth Grahame, The Wind in the Willows … <UN> Contents Acknowledgements ix Abbreviations x Introduction 1 1 The Purpose of Prime Matter 6 i Distinguishing Matter from Form 6 ii Motivating Matter: The Argument from Change 8 iii Why Must Matter Persist through Change? 12 iv Matter as Passive Power 18 v Obediential Potency and the Subject of Passive Power 23 2 The Ontology of Prime Matter 27 i Matter as Subjective Potency 27 ii A Shifting Opinion about Matter’s Separability from Form 30 iii Particular and Total Separability 34 3 How Matter and Form Compose a Substance—Part I 41 i Forms as Parts 43 ii Matter and Form as Essential Parts 47 iii Degrees of Unity 48 iv Existence is not Enough 51 v Making a Difference 52 4 How Matter and Form Compose a Substance—Part II 60 i Producing Substance from Matter and Form 60 ii Causal and Co-Causal Relations 62 iii Innovating Aristotle’s Principle about Relational Change 66 iv The Identification of Parthood Relations with Causal Relations 68 v The Causality of Matter and Form 70 vi Dispensing with Total Separability? 72 vii Conclusions: Composing, and Composing 73 5 Scotistic Pluralism about Substantial Form—Part I 76 i Unitarianism and Pluralism about Substantial Form 78 ii Scotus against Unitarianism 81 iii Scotus against Standard Pluralism 84 iv An Inconsistent Position about the Form of Corporeity? 90 <UN> viii 6 Scotistic Pluralism about Substantial Form—Part II 94 i The Special Potency Question 97 ii Essential Orders 98 iii Essentially Ordered Unity 103 iv The Role of Soul in Scotus and Two Unitarians 106 7 Contingent Supposits and Contingent Substances 110 i Three Modes of per se Being 112 ii Ockham on the Distinction between Substance and Supposit 115 iii What’s Special about Supposits? 118 iv Arbitrary Part-Substances? 121 8 The Mereological Status of the Elements in a Mixture 125 i Mixed Opinions about Mixtures 127 ii The Argument from Quantitative Forms 132 iii The Generation and Corruption Argument 137 iv The Violence Argument 139 v Generation from the Elements 140 vi Mixtures and Organic Parts 142 9 Why the World is not a Substance 145 i Motivating Monism 148 ii The Argument from the Distinguishing of Forms 151 iii The World/Organism Analogy 158 iv Properties of the Whole that are not Properties of the Parts 161 10 Scotistic Hylomorphism and the Problem of Homonymy 165 i Scotistic Hylomorphism Among Other Varieties 165 ii Ackrill’s Problem 169 iii Aquinas’s Response 171 iv The Standard Pluralistic Response 173 v Scotus’s Response 177 vi Scotus, Aquinas, and the Ultimate Subject of Substantial Change 178 vii Faulty Metaphysics or Faulty Chemistry? Scotistic Hylomorphism and the Four Elements 179 Bibliography 183 General Index 189 <UN> Acknowledgements I would like to thank the midwives of this project, Calvin Normore and Marilyn McCord Adams. Normore supervised my dissertation at ucla, on which this book is based; Adams supervised my M.Phil thesis at Oxford and then offered supererogatory support as a member of my dissertation committee. They are primarily responsible for forming me into the kind of philosopher I have become—deficiencies in the product are the fault of the material rather than the efficient causes! Thanks also go to the other members of my dissertation committee, John Carriero, Brian Copenhaver, and Debora Shuger. Richard Cross deserves special mention, both for his personal encouragement of some aspects of the project and for his scholarly work on Scotus, which has been indispensible for developing my own ideas about Scotus, as all readers of this book could easily discover for themselves. I have had helpful feedback from Joshua Blander, Sean Kelsey, Gavin Lawrence, jt Paasch, Robert Pasnau, Martin Tweedale, Scott Williams, and from my colleagues here at lmu, in particular Jim Hanink, Christopher Kaczor, and Eric Perl. John Marenbon invited me to consider revising my doctoral thesis for publication in Brill’s Investigating Medieval Philosophy Series, of which he is the general editor; I thank him for suggesting the idea and for his uplifting feedback. I am grateful to audiences at the Metaphysics: Aristotelian, Scholastic, Analytic conference in Prague, the Ontology of Relations: the Medieval Contribution workshop in Lausanne, the Unum, Verum, Bonum conference in Lisbon, the University of St. Thomas in St. Paul, mn, and in my own department, for feedback on different portions of the book. Thanks also go to Terence Sweeney for help with the index. For dif- ferent reasons I am grateful to The Johns Hopkins University Press for permis- sion to use my “Animals, Animal Parts, and Hylomorphism: John Duns Scotus’s Pluralism about Substantial Form,” Journal of the History of Philosophy 50:4 (2012), pp. 531–558, which is almost totally reprinted here as Chapters 5 and 6. For the privilege of having philosophy as my labor I am grateful to the Mustard Seed Foundation, the ucla Department of Philosophy, the ucla Graduate Division, and the lmu Bellarmine College of Liberal Arts, which have funded the research for this project at different times over the years. I am grateful to the librarians of the Pontifical Gregorian University in Rome for permission to use the Library for last-minute corrections to the proofs. Finally, and closer to home, I want to thank my grandparents and parents for their support, patience and constant encouragement; and Katie, Edith, and Sophia, for love and distraction. T. M. Ward Los Angeles June, 2013 <UN> Abbreviations Reportatio Duns Scotus, Reportatio Parisiensis QMet Duns Scotus, Quaestiones super Libros Metaphysicorum Aristotelis OTh William Ockham, Opera Theologica OPh William Ockham, Opera Philosophica Vatican Duns Scotus, Opera Omnia, published by Typis Vaticanis Wadding Duns Scotus, Opera Omnia, edited by Luke Wadding Bonaventure n Volume n of Duns Scotus, Opera Philosophica, published by The Franciscan Institute, St. Bonaventure University Barnes n Volume n of Aristotle, Complete Works, edited by Jonathan Barnes Wolter Duns Scotus, De Primo Principio, edited and translated by Allan B. Wolter, O.F.M. <UN> Introduction Let me introduce you to Mr. Mole, or Mole, for short. He is an animal, an individual member of some species of talpid. He is therefore a material object. He has material parts: paws, heart, liver, eyes, fur, snout, and so on. According to Duns Scotus, if you add all these material parts together you have not tallied the sum of Mole’s parts. In addition to these he has another part, a soul, and this part has a special role to play. It endows all Mole’s material parts with a certain kind of unity—substantial unity—that they would not have were it not for that soul. In short, Mole’s soul makes the difference between there being, on the one hand, some talpid parts and, on the other, the living, breathing Mole. Call all of Mole’s material parts his matter, or hyle, and his soul his form, or morphé. Mole is therefore a hylomorphic composite, a composite of matter and form. Medieval philosophers would have classified hylomorphism as part of a theory of physics, since physics, according to them, is the discipline which studies things undergoing change and only things undergoing change are hylo­ morphic composites. Nowadays we would classify hylomorphism as a meta­ physical theory. What exactly we would mean by calling it a metaphysical theory is not clear, because we contemporary folks do not have a consensus about what metaphysics is. Part of what we would mean, however, is that hylo­ morphism, if true, is a theory about material objects that could be neither con­ firmed nor denied by any empirical science.
Recommended publications
  • MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES to MODERN PSYCHOLOGY Dissertation Submitted to the College of Arts and Sciences Of
    MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in Theology By Matthew Glen Minix UNIVERSITY OF DAYTON Dayton, Ohio December 2016 MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Name: Minix, Matthew G. APPROVED BY: _____________________________________ Sandra A. Yocum, Ph.D. Dissertation Director _____________________________________ William L. Portier, Ph.D. Dissertation Reader. _____________________________________ Anthony Burke Smith, Ph.D. Dissertation Reader _____________________________________ John A. Inglis, Ph.D. Dissertation Reader _____________________________________ Jack J. Bauer, Ph.D. _____________________________________ Daniel Speed Thompson, Ph.D. Chair, Department of Religious Studies ii © Copyright by Matthew Glen Minix All rights reserved 2016 iii ABSTRACT MID-TWENTIETH CENTURY NEO-THOMIST APPROACHES TO MODERN PSYCHOLOGY Name: Minix, Matthew Glen University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation considers a spectrum of five distinct approaches that mid-twentieth century neo-Thomist Catholic thinkers utilized when engaging with the tradition of modern scientific psychology: a critical approach, a reformulation approach, a synthetic approach, a particular [Jungian] approach, and a personalist approach. This work argues that mid-twentieth century neo-Thomists were essentially united in their concerns about the metaphysical principles of many modern psychologists as well as in their worries that these same modern psychologists had a tendency to overlook the transcendent dimension of human existence. This work shows that the first four neo-Thomist thinkers failed to bring the traditions of neo-Thomism and modern psychology together to the extent that they suggested purely theoretical ways of reconciling them.
    [Show full text]
  • Aristotle on Perception
    Aristotle on Perception Aristotle spends a great deal of time in DA discussing the topic of sense-perception. But what is his theory of perception? In is surprisingly difficult to get clear on exactly what it is. He begins his discussion of perception in II.5 by saying that perception: a. “occurs in being moved and affected.” b. “seems to be a type of alteration.” c. is a process in which “like is affected by like.” Much of his subsequent discussion is on the physics and physiology of perception: a. Each sense has a sense-organ. b. Each sense has a medium (e.g., air, water). c. Each sense has its own proper objects (of sight, color; of hearing, sound). d. The proper object of a sense is a qualification of an external object. E.g., the color (red) we perceive is a quality of some individual body (a tomato). e. Perception is (or involves) a causal process leading from the external object through the medium to the sense-organ, and ultimately to the “primary” sense- organ in the heart. f. This process is one in which the sensible quality of the external object (e.g., its color) is transferred to the sense-organ of the perceiver. (For details on this process, see the II.7 discussion of sight as the transmission of color from the object of perception through the intervening medium—water or air—to the eye.) Qualification: Perception is not an alteration All of this makes it seem as if Aristotle thinks of perception as a physiological process.
    [Show full text]
  • Matter and Form, Body and Soul, in De Anima • Follow-Up on Final Argument in Plato’S Phaedo
    24.01: Classics of Western Philosophy Matter and Form, Body and Soul, in De Anima • Follow-up on Final argument in Plato’s Phaedo. • Introduction to Aristotle (see additional biographical handout). 1. Hylomorphism Unlike Plato, Aristotle was fascinated by the natural world. Instead of Plato’s division between two vastly different realms, Aristotle distinguishes two aspects of ordinary things – form and matter. Form only exists when it enforms matter; moreover, matter is just potential to be enformed. Aristotle identifies matter with potentiality, form with actuality. Think of a carved statue: the wood is the matter, the potential statue; the shape is the form, which makes it an actual statue; the matter/form complex is the individual thing, the statue. In the case of artifacts like statues, we impose form on the matter. But the form/matter in statues is just an analogy to help us understand the basic idea. Aristotle was mainly interested in explaining the characteristic changes in and growth and development of natural things. Why does water boil when heated and freeze when cold? Why do some trees produce apples and others oranges? Why do human embryos develop into adult humans and dog embryos develop into adult dogs? This can’t be explained simply by their matter (which is basically the same stuff), but by the form that makes something water, or an apple tree, or a human, i.e., in virtue of which the things are what they are. In ‘On the Soul’ we find Aristotle applying his wider metaphysical views to the topic of living things.
    [Show full text]
  • The Unity of Science in Early-Modern Philosophy: Subalternation, Metaphysics and the Geometrical Manner in Scholasticism, Galileo and Descartes
    The Unity of Science in Early-Modern Philosophy: Subalternation, Metaphysics and the Geometrical Manner in Scholasticism, Galileo and Descartes by Zvi Biener M.A. in Philosophy, University of Pittsburgh, 2004 B.A. in Physics, Rutgers University, 1995 B.A. in Philosophy, Rutgers University, 1995 Submitted to the Graduate Faculty of Arts and Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2008 UNIVERSITY OF PITTSBURGH FACULTY OF ARTS AND SCIENCES This dissertation was presented by Zvi Biener It was defended on April 3, 2008 and approved by Peter Machamer J.E. McGuire Daniel Garber James G. Lennox Paolo Palmieri Dissertation Advisors: Peter Machamer, J.E. McGuire ii Copyright c by Zvi Biener 2008 iii The Unity of Science in Early-Modern Philosophy: Subalternation, Metaphysics and the Geometrical Manner in Scholasticism, Galileo and Descartes Zvi Biener, PhD University of Pittsburgh, 2008 The project of constructing a complete system of knowledge—a system capable of integrating all that is and could possibly be known—was common to many early-modern philosophers and was championed with particular alacrity by Ren´eDescartes. The inspiration for this project often came from mathematics in general and from geometry in particular: Just as propositions were ordered in a geometrical demonstration, the argument went, so should propositions be ordered in an overall system of knowledge. Science, it was thought, had to proceed more geometrico. I offer a new interpretation of ‘science more geometrico’ based on an analysis of the explanatory forms used in certain branches of geometry. These branches were optics, as- tronomy, and mechanics; the so-called subalternate, subordinate, or mixed-mathematical sciences.
    [Show full text]
  • Angelic Metaphysics
    Angelic Metaphysics Angelic Nature Nature of Spirits Psalm 104:4 you make the winds your messengers, fire and flame your ministers. Hebrews 1:14 14 Are not all angels spirits in the divine service, sent to serve for the sake of those who are to inherit salvation? Scripture states that angels are spirits, but does not precisely define the concept of "spirit". The Hebrew word is “ x;Wr ” and can mean physical wind, (Gen 8:1, Job 15:2) a persons’ inner self in some sense, (Ps 31:5, Isa 19:3, Ezek 13:3) the idea of life, (Gen 6:17, Ezek 37:10) and separate entities. (an intelligent “lying spirit” in 1 Kings 22:22) The Greek uses “ pneu/ma ” and this carries the same range of meanings. (Luke 1:80, Luke 8:55, John 3:8, John 11:33, John 19:30, Acts 23:8) What are spirits made of? There are a couple of instances where Scripture contrasts spirit to physical bodies. In one instance, after the resurrection, to assure the disciples he is not a ghost, ( pneu/ma ) Jesus states that “spirits/ghosts do not have flesh and bones as I have”. (Luke 24:39) Jesus also contrasted spirit with flesh in Matt 26:41, although sees them as part of the whole person. James 2:26 says that the body without the spirit is dead. In that verse “spirit” is being used to mean “inner life”, but is still being contrasted with the physical body. It is important to remember that the same word does not have to mean the same thing in every context.
    [Show full text]
  • Hylomorphism and Mereology Also Available in the Series
    Hylomorphism and Mereology Also available in the series: The Immateriality of the Human Mind, the Semantics of Analogy, and the Conceivability of God Volume 1: Proceedings of the Society for Medieval Logic and Metaphysics Categories, and What Is Beyond Volume 2: Proceedings of the Society for Medieval Logic and Metaphysics Knowledge, Mental Language, and Free Will Volume 3: Proceedings of the Society for Medieval Logic and Metaphysics Mental Representation Volume 4: Proceedings of the Society for Medieval Logic and Metaphysics Universal Representation, and the Ontology of Individuation Volume 5: Proceedings of the Society for Medieval Logic and Metaphysics Medieval Skepticism, and the Claim to Metaphysical Knowledge Volume 6: Proceedings of the Society for Medieval Logic and Metaphysics Medieval Metaphysics; or Is It “Just Semantics”? Volume 7: Proceedings of the Society for Medieval Logic and Metaphysics After God, with Reason Alone-Saikat Guha Commemorative Volume Volume 8: Proceedings of the Society for Medieval Logic and Metaphysics The Demonic Temptations of Medieval Nominalism Volume 9: Proceedings of the Society for Medieval Logic and Metaphysics Skepticism, Causality and Skepticism about Causality Volume 10: Proceedings of the Society for Medieval Logic and Metaphysics Metaphysical Themes, Medieval and Modern Volume 11: Proceedings of the Society for Medieval Logic and Metaphysics Maimonides on God and Duns Scotus on Logic and Metaphysics Volume 12: Proceedings of the Society for Medieval Logic and Metaphysics The Metaphysics of
    [Show full text]
  • Aristotle's Theory of Powers
    Aristotle’s Theory of Powers by Umer Shaikh A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Philosophy) in the University of Michigan 2019 Doctoral Committee: Professor Victor Caston, chair Professor Sara Abhel-Rappe Professor David Manley Professor Tad Schmaltz Umer Shaikh [email protected] ORCID iD: 0000-0002-8062-7932 © Umer Shaikh 2019 TABLE OF CONTENTS Abstract ....................................... v Chapter 1 Introduction ................................... 1 1.1 The Question ............................... 1 1.2 Powers and Dispositions ......................... 2 1.3 Remark on Translation and Texts .................... 3 1.4 Preliminary Answers ........................... 3 1.4.1 Powers are Efficient Causes ................... 4 1.4.2 Powers and Change ....................... 5 1.4.3 Being in Potentiality and Possibility .............. 6 1.4.4 The Foundation of Modality .................. 8 1.4.5 Possibilities from Powers .................... 9 1.4.6 Conclusion ............................ 11 1.5 Remarks About Scope of Discussion and About the Development of the δύναμις Concept ........................... 12 1.5.1 Scope ............................... 12 1.5.2 Δύναμις in Various Texts .................... 12 1.5.3 Previous Attempts to Find Consistency ............ 18 1.5.3.1 Kenny .......................... 18 1.5.3.2 Hintikka ......................... 21 1.5.4 Drawing Some Morals ..................... 22 2 Powers and Efficient Causation ......................... 24 2.1
    [Show full text]
  • Aquinas, Hylomorphism and the Human Soul
    Aquinas, Hylomorphism and the Human Soul Aquinas asks, What is a human being? A body? A soul? A composite of the two? 1. You Are Not Merely A Body: Like Avicenna, Aquinas argues that you are not merely a body. For, you are a LIVING body. So there needs to be something that ANIMATES it; i.e., some “first principle of life”. If BODY was itself the first principle of life, then (Aquinas thinks) it follows that ALL bodies would be alive. Consider a living human moments before death, and a corpse moments after death. The material body has not changed. Yet, the thing goes from alive to dead. So, there must be some immaterial, non-bodily thing that animates the body. [You might be thinking, “Sure, it’s not MERE matter that is alive—but matter ARRANGED in certain ways always gives rise to life. So, we needn’t accept that life (or consciousness) comes from something immaterial.” Here it will help to remember the distinction between the material and formal causes. What you’ve really said is that matter by itself isn’t automatically alive. Rather, it needs a certain FORM in order to be alive. But, keep in mind that Aquinas thinks matter and form are distinct. The matter is the material cause of life. But, the arrangement that you are appealing to is the FORMAL cause. In that case, we DO need something in addition to mere matter in order to get life. Namely, we need a FORM. Well… That’s really close to what Aquinas is saying.
    [Show full text]
  • 1 Stalwart Vs. Faint-Hearted Hylomorphism
    Stalwart vs. Faint-Hearted Hylomorphism: Toward an Aristotelian Account of Composition Robert C. Koons University of Texas at Austin I. Hylomorphism as a third way Aristotle clearly intends his theory of the soul as the ‘form’ of the living body to be an alternative to both materialism and to Pythagorean dualism or spiritism (of the sort ostensibly defended by Plato in the Phaedo or Meno). Thus, the contemporary defender of an Aristotelian hylomorphism faces two pairs of tasks: first, to distinguish an Aristotelian position from both materialism and dualism, and, then, to argue for the superiority of that position to both of its competitors. Obviously, the defensive tasks presuppose the success of the distinguishing tasks. Many contemporary would-be defenders of hylomorphism fail to distinguish their position from contemporary materialism. I will label the resulting theories “faint-hearted hylomorphism.” In section II I will discuss several versions of faint-hearted hylomorphism, explaining both the distinctness and the superiority of a “stalwart” (i.e., a clearly anti-materialist) version of hylomorphism. I will discuss two contemporary versions of stalwart hylomorphism in section III and then turn, in section IV, to a discussion of the variety ways of distinguishing stalwart hylomorphism from substance dualism. In section V, I will develop and defend my preferred option, parts as sustaining instruments. II. Faint-hearted hylomorphism When Aristotle describes the soul as the form of the body (for example, in De Anima II.1, 412a19-21), he clearly means more than just an arrangement or relationship among the parts of the body. A form (morphe) of a body is not analogous to the harmonious relations among a set of strings (De Anima I.4, 407b).
    [Show full text]
  • Teleological Functionalist Naturalism – As the Type of Rationality
    20 ARISTOTLE’S BIOCOSMOLOGY – TELEOLOGICAL FUNCTIONALIST NATURALISM – AS THE TYPE OF RATIONALITY Konstantin S. KHROUTSKI1 ABSTRACT. The author strongly urges to rehabilitate the genuine significance of Aristotle’s supersystem of knowledge as the autonomic (one of the Three) Type of rationality – Type of (Bio)cosmology. First and foremost, we need to reinstate the true meaning of Aristotle’s Organicistic (Four-causal) aetiology, wherein all Four causes are telic (teleodriven): hyletic (which is called nowadays as “material”); organic or morphogenetic (“formal”); generative (“efficient”); telic or Functionalist (“final”). As we substantiate, modern perception (and conventional apprehension) of “material” and “formal” causes, as well as the removal of telic causes from modern scientific environment demonstrates a bad misinterpretation of Aristotle’s (Bio)cosmology – the (super)system of scholarly Organicist knowledge – and the autonomic atemporal (one of the Three) Type of rationality (of Functionalist naturalism). Likewise, an attempt is to introduce the Bipolar and Triadic essence of Aristotle’s teleological (Functionalist) naturalism that comprehensively encompasses (substantiates) all the domains of science and philosophy, thus uniting the knowledge of all kinds into the one overall scheme (Biocosmology or OrganonKosmology). However, during the long time of cultural history – Aristotle’s rational heritage had been badly misinterpreted and is out of use at present. This is an absolutely unacceptable state of things – a culturally ‘sick-world’. Therein, progression of the current ‘cosmological insufficiency’ takes place, which occurrence makes impossible at present time the further realization (even planning) of a satisfactory intellectual and cultural life, first of all the safe and wholesome global sociocultural evolution. In this light, therefore, the author’s work (within the general activity of the Biocosmological Association) – is the impetus to start (relying on Aristotle’s Biocosmology) the process of overcoming the specified ‘cosmological insufficiency’.
    [Show full text]
  • Understanding Aristotle's Reproductive Hylomorphism Devin Henry, the University of Western Ontario
    Western University From the SelectedWorks of Devin Henry 2006 Understanding Aristotle's Reproductive Hylomorphism Devin Henry, The University of Western Ontario Available at: https://works.bepress.com/devinhenry/11/ Understanding Aristotles Reproductive Hylomorphism1 Devin Henry Introduction In Generation of Animals (GA) Aristotle develops a thesis about the distinctive contributions made by each parent to the process of repro- duction. In its most general formulation, the thesis states that the father contributes the form (eqdow) while the mother contributes the matter (jlh).2 I shall call this thesis reproductive hylomorphism. At first glance Aristotles reproductive hylomorphism seems straightforward. The mother provides a quantity of unformed matter which the father (or rather his semen) then forms into an individual of some determinate kind just as the sculptor forms the unsculpted bronze into a statue of Hermes. However, as we shall see, things are not as straightforward as this. Saying that the mother provides the matter certainly does mean that her contribution is used to make the parts of the offspring, and so in this 1 This paper was developed out of a chapter of my Ph.D. dissertation at Kings College London. I am grateful to Richard Sorabji, M.M. McCabe, Bob Sharples, Lindsay Judson, and Jim Lennox for their useful comments on earlier drafts. 2 E.g., GA I 20, 729a9-12; I 21, 729b18-19; II 1, 732a4-5; II 4, 738b26-8. In other places Aristotle simply says the male contributes the starting-point of the change (urxd tww kinesevw: e.g., I 2, 716a4-7; I 21, 730a24-30; II 4, 740b25-6), which refers to its role as a catalyst for the process of development (cf.
    [Show full text]
  • Al-Ghazālī and the Question of Man: with a Particular Emphasis on the Mishkāt Al-Anwār
    İslâm Araştırmaları Dergisi, 30 (2013): 25-57 al-Ghazālī and the Question of Man: With a Particular Emphasis on the Mishkāt al-Anwār Musa Duman* al-Ghazālī and the Question of Man: With a Particular Emphasis on the Mishkāt al-Anwār In this paper, I explore al-Ghazālī’s understanding of human beings and the impli- cations of this understanding for al-Ghazālī’s entire epistemological and metaphysi- cal project. I argue that al-Ghazālī has two divergent views of the human being, namely the human being as a spatial self and a substantial self, and that, under the influence of Avicenna, he ultimately tends towards the substantial view. However, I also hold that there are some crucial Kalami (Asharite) elements in the synthesis he achieved, a synthesis which underlies the main form of piety (in the orthodox Muslim world), characterizing the post-classical age of the Muslim world. Key words: al-Ghazālī, human essence, soul, light, substance, knowledge, interiority. Introduction Accounting for the place of the human being in creation was always one of the central concerns of al-Ghazālī’s religious thought. al-Ghazālī’s mature account of this issue involves a complex cosmology and a metaphysics that draw heavily from both the philosophical and the Kalami tradition of Islam. The synthesis al-Ghazālī achieved became momentous with regard to the formation of post-classical Muslim consciousness. The Mishkāt al-Anwār occupies a very interesting position in that respect. It provides us with im- portant clues about how al-Ghazālī views the human essence (fitra) and the basic character of meaning (ma‘nā).
    [Show full text]