David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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American Catholic Philosophical Quarterly 82 (3):481-502 (2008)
Hylomorphism offers a third way between animalist approaches to personal identity, which maintain that psychology is irrelevant to our persistence, andneo-Lockean accounts, which deny that humans are animals. This paper provides a Thomistic account that explains the intuitive responses to thought experiments involving brain transplants and the transformation of organic bodies into inorganic ones. This account does not have to follow the animalist in abandoning the claim that it is our identity which matters in survival, or countenance the puzzles of spatially coincident entities that plague the neo-Lockean. The key is to understand the human being as only contingently an animal. This approach to our animality is one that Catholics have additional reason to hold given certain views about purgatory, our uniqueness as free and rational creatures, and our having once existed as zygotes.
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Andrew M. Bailey (2015). Animalism. Philosophy Compass 10 (12):867-883.
Patrick Toner (2011). Hylemorphic Animalism. Philosophical Studies 155 (1):65 - 81.
Patrick Toner (2011). On Hylemorphism and Personal Identity. European Journal of Philosophy 19 (3):454-473.
Patrick Toner (2012). St. Thomas Aquinas on Punishing Souls. International Journal for Philosophy of Religion 71 (2):103-116.
James Delaney (2009). The Catholic Position on Germ Line Genetic Engineering. American Journal of Bioethics 9 (11):33-34.
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