Search results for 'Hylomorphism' (try it on Scholar)

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  1.  31
    Catarina Dutilh Novaes (2012). Reassessing Logical Hylomorphism and the Demarcation of Logical Constants. Synthese 185 (3):387 - 410.
    The paper investigates the propriety of applying the form versus matter distinction to arguments and to logic in general. Its main point is that many of the currently pervasive views on form and matter with respect to logic rest on several substantive and even contentious assumptions which are nevertheless uncritically accepted. Indeed, many of the issues raised by the application of this distinction to arguments seem to be related to a questionable combination of different presuppositions and expectations; this holds in (...)
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  2. Catarina Dutilh Novaes (2012). Reassessing Logical Hylomorphism and the Demarcation of Logical Constants. Synthese 185 (3):387-410.
    The paper investigates the propriety of applying the form versus matter distinction to arguments and to logic in general. Its main point is that many of the currently pervasive views on form and matter with respect to logic rest on several substantive and even contentious assumptions which are nevertheless uncritically accepted. Indeed, many of the issues raised by the application of this distinction to arguments seem to be related to a questionable combination of different presuppositions and expectations; this holds in (...)
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  3. Teresa Britton (2012). The Limits of Hylomorphism. Metaphysica 13 (2):145-153.
    Aristotle’s theory of physical objects, hylomorphism, has resurfaced in contemporary metaphysics. In its current version, hylomorphism is proposed as a general theory of mereology, its purview extending beyond material objects to chemical composites, events, and non-physical mathematical, linguistic, and musical objects. While I agree that hylomorphism works well in all of the newly proposed applications, it fails as a theory of properties and their parts. I show that this is the case and then theorize about why this (...)
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  4.  20
    Catarina Dutilh Novaes (2012). Reassessing Logical Hylomorphism and the Demarcation of Logical Constants. Synthese 185 (3):387-410.
    The paper investigates the propriety of applying the form versus matter distinction to arguments and to logic in general. Its main point is that many of the currently pervasive views on form and matter with respect to logic rest on several substantive and even contentious assumptions which are nevertheless uncritically accepted. Indeed, many of the issues raised by the application of this distinction to arguments seem to be related to a questionable combination of different presuppositions and expectations; this holds in (...)
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  5. William Jaworski (2013). Hylomorphism and Resurrection. European Journal for Philosophy of Religion 5:197-224.
    Hylomorphism provides an attractive framework for addressing issues in philosophical anthropology. After describing a hylomorphic theory that dovetails with current work in philosophy of mind and in scientific disciplines such as biology and neuroscience, I discuss how this theory meshes with Christian eschatology, the doctrine of resurrection in particular.
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  6.  21
    Robert Koons (2014). Staunch Vs. Faint-Hearted Hylomorphism: Toward an Aristotelian Account of Composition. Res Philosophica 91 (2):151-177.
    A staunch hylomorphism involves a commitment to a sparse theory of universals and a sparse theory of composite material objects, as well as to an ontology of fundamental causal powers. Faint-hearted hylomorphism, in contrast, lacks one or more of these elements. On the staunch version of HM, a substantial form is not merely some structural property of a set of elements—it is rather a power conferred on those elements by that structure, a power that is the cause of (...)
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  7.  2
    Gabriele De Anna (2015). Hylomorphism and Substantial Gradualism. Revista Portuguesa de Filosofia 71 (4):855-872.
    Resumo Recentemente o Hilemorfismo – a visão tradicional, segundo a qual, as substâncias são constituídas pela combinação de forma e matéria – tem sido alvo de renovado interesse. Este artigo centra-se na substância material e sugere que, neste caso, a constituição hilemórfica exige uma noção de forma que deve ser alargada ao conceito de energia, ou ao exercício de uma força. Neste artigo também se defende o gradualismo substancial: se a forma for assim entendida, a substancialidade possui graus, ou seja, (...)
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  8.  42
    Jeffrey E. Brower (2014). Aquinas's Ontology of the Material World: Change, Hylomorphism, and Material Objects. Oxford University Press.
    Jeffrey E. Brower presents and explains the hylomorphic conception of the material world developed by Thomas Aquinas, according to which material objects are composed of both matter and form. In addition to presenting and explaining Aquinas's views, Brower seeks wherever possible to bring them into dialogue with the best recent literature on related topics. Along the way, he highlights the contribution that Aquinas's views make to a host of contemporary metaphysical debates, including the nature of change, composition, material constitution, the (...)
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  9.  83
    Michael C. Rea (2011). Hylomorphism Reconditioned. Philosophical Perspectives 25 (1):341-358.
    My goal in this paper is to provide characterizations of matter, form and constituency in a way that avoids what I take to be the three main drawbacks of other hylomorphic theories: (i) commitment to the universal-particular distinction; (ii) commitment to a primitive or problematic notion of inherence or constituency; (iii) inability to identify viable candidates for matter and form in nature, or to characterize them in terms of primitives widely regarded to be intelligible.
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  10.  15
    Timothy Pawl & Mark K. Spencer (2016). Christologically Inspired, Empirically Motivated Hylomorphism. Res Philosophica 93 (1):137-160.
    In this paper we present the standard Thomistic view concerning substances and their parts. We then note some objections to that view. Afterwards, we present Aquinas’s Christology, then draw an analogy between the relation that holds between the Second Person and the assumed human nature, on the one hand, and the relation that holds between a substance whole and its substance parts, on the other. We then show how the analogy, which St. Thomas himself drew at points, is useful for (...)
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  11. Raymond Hain (2015). Aquinas and Aristotelian Hylomorphism. In Matthew Levering & Gilles Emery (eds.), Aristotle in Aquinas's Theology. Oxford University Press 48-69.
    This essay first develops St. Thomas Aquinas’s appropriation of Aristotle's hylomorphic account of human nature by considering Aquinas’s commentary on the De anima and Aquinas's own mature account of human nature in the Summa Theologiae. It is then made clear how a series of problems arises for Aquinas’s position based on whether we emphasize body/soul unity or the special status of the intellectual soul, taking as the central difficulty the status of the disembodied soul between death and resurrection. In conclusion (...)
     
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  12.  43
    Devin Henry (2006). Understanding Aristotle's Reproductive Hylomorphism. Apeiron 39 (3):257 - 287.
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  13.  6
    Michael C. Rea (2011). Hylomorphism and the Incarnation. In Anna Marmodoro & Jonathan Hill (eds.), The Metaphysics of the Incarnation. Oxford University Press
    In this paper I provide a metaphysical account of the incarnation that starts from substantive assumptions about the nature of natures and about the metaphysics of the Trinity and develops in light of these a story about the relations among the elements involved in the incarnation. Central to the view I will describe are two features of Aristotle's metaphysics, though I do not claim that my own development of these ideas is anything of which Aristotle himself would have approved: (i) (...)
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  14.  5
    James A. Weisheipl (1980). Albertus Magnus and Universal Hylomorphism : Avicebron a Note on Thirteenth-Century Augustinianism. Southwestern Journal of Philosophy.
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  15.  43
    William Jaworski (2014). Hylomorphism and the Metaphysics of Structure. Res Philosophica 91 (2):179-201.
    Hylomorphism claims that structure is a basic ontological and explanatory principle; it accounts for what things are and what they can do. My goal is to articulate a metaphysic of hylomorphic structure different from those currently on offer. It is based on a substance-attribute ontology that takes properties to be powers and tropes. Hylomorphic structures emerge, on this account, as powers to configure the materials that compose individuals.
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  16.  89
    A. Sidelle (2014). Does Hylomorphism Offer a Distinctive Solution to the Grounding Problem? Analysis 74 (3):397-404.
    The Aristotelian doctrine of hylomorphism has seen a recent resurgence of popularity, due to the work of a number of well-known and impressive philosophers. One of the recently motivating virtues claimed for the doctrine is its ability to solve the grounding problem for philosophers who believe in coinciding entities. In this brief article, I will argue that when fully spelled out, hylomorphism does not, in fact, contribute a distinctive solution to this problem. It is not that it offers (...)
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  17.  54
    David B. Hershenov (2011). Soulless Organisms?: Hylomorphism Vs. Animalism. American Catholic Philosophical Quarterly 85 (3):465-482.
    It is worthwhile comparing Hylomorphic and Animalistic accounts of personal identity since they both identify the human animal and the human person.The topics of comparison will be three: The first is accounting for our intuitions in cerebrum transplant and irreversible coma cases. Hylomorphism, unlike animalism, appears to capture “commonsense” beliefs here, preserves the maxim that identity matters, and does not run afoul of the Only x and y rule. The next topic of comparison reveals how the rival explanations of (...)
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  18.  49
    William Jaworski (2011). Hylomorphism. Proceedings of the American Catholic Philosophical Association 85:173-187.
    Hylomorphism” has recently become a buzzword in metaphysics. Kit Fine, Kathryn Koslicki, and Mark Johnston, among others, have argued that hylomorphism provides an account of parthood and material constitution that has certain advantages over its competitors. But what exactly is it, and what are its implications for an account of what we are? Hylomorphism, I argue, is fundamentally a claim about structure. It says that structure is a basic ontological and explanatory principle. I argue that hylomorphism (...)
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  19.  37
    Howard Robinson (2014). Modern Hylomorphism and the Reality and Causal Power of Structure: A Skeptical Investigation. Res Philosophica 91 (2):203-214.
    In recent years, a significant number of philosophers from an orthodox analytic background have begun to advocate theories of composite objects, which they say are strikingly similar to Aristotle’s hylomorphism. These theories emphasize the importance of structure, or organization—which they say is closely connected to Aristotle’s notion of form—in defining what it is for a composite to be a genuine object. The reality of these structures is closely connected with the fact that they are held to possess powers, again (...)
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  20.  81
    William Jaworski (2004). Hylomorphism and the Mind-Body Problem. Proceedings of the American Catholic Philosophical Association 78:178-192.
    The dualist-materialist dichotomy can be understood in terms of an apparently inconsistent triad of claims: materialism, mental realism, and antireductionism.At one time, functionalism seemed capable of resolving the apparent inconsistency, but recent work in the philosophy of mind suggests it cannot. Functionalism’sfailure invites exploration into alternative strategies for resolution, one of which is suggested by Aristotle’s hylomorphism. The latter rejects PostulationalRealism, a semantic model for psychological discourse endorsed by regnant forms of dualism and materialism, as well as by functionalism. (...)
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  21.  73
    William Jaworski (2006). Hylomorphism and Post-Cartesian Philosophy of Mind. Proceedings of the American Catholic Philosophical Association 80:209-224.
    Descartes developed a compelling characterization of mental and physical phenomena which has remained more or less canonical for Western philosophy ever since. The greatest testament to the power of Cartesian thinking is its ubiquity. Even philosophers who are critical of post-Cartesian anthropology (philosophers,for instance, who are self-professed exponents of one or another form of hylomorphism) nevertheless tacitly endorse Cartesian assumptions. Part of what leads to this strange inconsistency is that by and large philosophers no longer know what a non-Cartesian (...)
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  22. David Rosenthal, Aristotle's Hylomorphism.
    In these comments on Bernard Williams's probing and provocative paper, I shall first try to develop a line of response to the pair of problems Williams poses concerning Aristotle's account of soul. I shall then offer some reactions, of a more general sort, to his discussion of hylomorphism (henceforth "HMism"). In particular, I want to suggest that, though HMism is in part a form of inoffensive materialism, it is more than just that. And I want to urge also that (...)
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  23.  2
    Mark K. Spencer (2016). Quantum Randomness, Hylomorphism, and Classical Theism. Journal of Analytic Theology 4 (1):147-170.
    According to certain interpretations of quantum mechanics, the behavior of some physical systems is random—that is, certain current states of physical systems are related to other current states and the set of possible future states in a probabilistic, rather than a deterministic, fashion. This account of physical systems seems to conflict with the claim that there is an omnipotent God—that is, a God Who can efficaciously bring about any logically possible creaturely state, and Who can cause efficacious secondary causes—and so (...)
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  24.  53
    John Kronen & Sandra Menssen (2012). Hylomorphism and Design. Modern Schoolman 89 (3-4):155-180.
    Aquinas’s Fifth Way is usually taken to be an adumbration of Paley-like design arguments. Paley-like design arguments have fallen on hard times over the past few centuries, and most contemporary defenders of design arguments in support of theism favor some version of the fine-tuning argument. But fine-tuning designarguments, like Paley’s design argument, are consistent with atomism. And all such arguments are vulnerable to the objection that, given a long enough stretch of time and a sufficient number of universes, there would (...)
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  25.  57
    James Madden (2013). Thomistic Hylomorphism and Philosophy of Mind and Philosophy of Religion. Philosophy Compass 8 (7):664-676.
    Contemporary philosophers of mind tend to accept either some version of dualism or physicalism when considering the mind–body problem. Likewise, recent philosophers of religion typically assume that we must work within these two categories when considering problems related to the possibility of bodily resurrection. Recently, some philosophers have reintroduced the Thomistic version of hylomorphism. In this article, we will consider the distinctive doctrines of Thomistic hylomorphism and how they can be used to address concerns about both the mind–body (...)
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  26.  23
    Peter Volek (2011). Hylomorphism as a Solution for Freedom and for Personal Identity. Studia Neoaristotelica 8 (2):178-188.
    Secundum Petrum Bieri dualismus ontologicus hoc trilemma generat: 1) Status mentis non sunt status physici. 2) Status mentis causalitatem exerceunt in regionem statuum physicorum. 3) Regio statuum physicorum est causaliter clausa. Haec tertia propositio a Bieri “physicalismum methodologicum” exprimere dicitur. Ut hoc trilemma solvat, Bieri unum eius membrorum reicere suadet. Hylemorphismus causalitatem mentis ut causalitetem formalem explicat, relationem vero hominis ad mundum ut causalitatem efficientem. Unde clausura causalis mundi de causalitate efficiente intelligi potest, quae in physica investigatur. Liberum arbitrium ab (...)
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  27.  8
    Travis Dumsday (2012). An Argument for Hylomorphism or Theism. Proceedings of the American Catholic Philosophical Association 86:245-254.
    Substratum theory remains a key competitor in the substance ontology literature. Here I argue that an internal worry for the theory gives rise to an interesting dilemma: Either the substratum theorist should abandon the theory in favor of hylomorphism, or she can keep substratum theory but must add to her ontology a powerful causal agent or agents able to operate outside the laws of nature.
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  28. William Jaworski (2016). Structure and the Metaphysics of Mind: How Hylomorphism Solves the Mind-Body Problem. Oxford University Press Uk.
    William Jaworski shows how hylomorphism can be used to solve mind-body problems--the question of how thought, feeling, perception, and other mental phenomena fit into the physical world. Hylomorphism claims that structure is a basic ontological and explanatory principle, and is responsible for individuals being the kinds of things they are, and having the powers or capacities they have. From a hylomorphic perspective, mind-body problems are byproducts of a worldview that rejects structure, and which lacks a basic principle which (...)
     
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  29. Sarah Pessin (2000). Solomon Ibn Gabirol: Universal Hylomorphism and the Psychic Imagination. Dissertation, The Ohio State University
    In this project, I offer an extended treatment of Gabirol's metaphysical doctrine of universal hylomorphism . My thesis is that, for Gabirol , matter signifies the most sublime moment of the Neoplatonic Intellect, and, by extension, the pre-determinate, essential existence which each thing has in virtue of its subsistence in said Intellect. My reading thus identifies matter with a grade of pure Being. Drawing upon Latin, Hebrew and Arabic Fons Vitae materials, I develop and support this thesis in light (...)
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  30. Mark Johnston (2006). Hylomorphism. Journal of Philosophy 103 (12):652-698.
  31. Anna Marmodoro (2013). Aristotle's Hylomorphism Without Reconditioning. Philosophical Inquiry 37 (1-2):5-22.
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  32.  15
    John Kronen & Sandra Menssen (2016). Towards a Robust Hylomorphism. Studia Neoaristotelica 13 (1):5-43.
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  33. S. Marc Cohen (1992). Hylomorphism and Functionalism. In Martha Nussbaum & Amelie Rorty (eds.), Essays on Aristotle’s De Anima. Clarendon Press 57-73.
  34. Thomas M. Ward (2012). Animals, Animal Parts, and Hylomorphism: John Duns Scotus's Pluralism About Substantial Form. Journal of the History of Philosophy 50 (4):531-557.
  35.  60
    Gordon P. Barnes (2003). The Paradoxes of Hylomorphism. Review of Metaphysics 56 (3):501 - 523.
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  36. Sean Kelsey (2010). Hylomorphism in Aristotle’s Physics. Ancient Philosophy 30 (1):107-24.
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  37.  2
    Siyi Chen (2016). The Priority Argument and Aristotle’s Political Hylomorphism. Ergo, an Open Access Journal of Philosophy 3.
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  38.  9
    Joshua Farris (2016). Jeffrey E. Brower: Aquinas’s Ontology of the Material World: Change, Hylomorphism, and Material Objects. International Journal for Philosophy of Religion 79 (3):301-304.
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  39.  16
    Timothy Pawl (2015). Aquinas’s Ontology of the Material World: Change, Hylomorphism, and Material Objects. By Jeffrey E. Brower. American Catholic Philosophical Quarterly 89 (4):723-727.
    I review Jeffrey Brower's book, "Aquinas's Ontology of the Material World".
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  40.  10
    Marta Borgo (2016). Aquinas’s Ontology of the Material World: Change, Hylomorphism, and Material Objects by Jeffrey E. Brower. Journal of the History of Philosophy 54 (1):160-161.
    What is the ultimate structure of the material world? Brower’s monograph provides a well-argued reconstruction of Aquinas’s Aristotelian answer to this question: the fundamental contents of the material world are prime matter, substantial and accidental forms, substances, and accidental unities.Brower’s aim is twofold: presenting Aquinas’s ontology of the material world, and also emphasizing its relevance—as a mixed ontology and a peculiar two-tier structured substratum theory, combining elements of both thin and thick particularism—to current metaphysical debates. These two perspectives intermingle in (...)
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  41. Jiyuan Yu (1997). Two Conceptions of Hylomorphism in Metaphysics ZHΘ. Oxford Studies in Ancient Philosophy 15:119-145.
     
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  42.  15
    Tzuchien Tho (2015). What is Leibniz’s Ontology? Rethinking the Role of Hylomorphism in Leibniz’s Metaphysical Development. Journal of Early Modern Studies 4 (1):79-103.
    A central controversy in the reception of Leibniz’s philosophy, not only during his lifetime, but also in the immediately posthumous period and more recently, concerns the role that substantial forms play in Leibniz’s ontology. Interpreters like Garber argue that the Leibnizian defense of the quasi-Scholastic substantial forms in the 1680’s-1690’s demonstrate an ontology of corporeal substance irreducible to an idealist ontology. On the other hand interpreters like Adams argue that corporeal substances reduce to a fully idealist ontology and that this (...)
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  43.  48
    William Jaworski (2005). Hylomorphism and Mental Causation. Proceedings of the American Catholic Philosophical Association 79:201-216.
    Mind-body problems are predicated on two things: a distinction between the mental and the physical, and premises that make it difficult to see how the two are related. Before Descartes there were no mind-body problems of the sort now forming the stock in trade of philosophy of mind. One possible explanation for this is that pre-Cartesian philosophers working in the Aristotelian tradition had a different way of understanding the mental-physical distinction, the nature of causation, and the character of psychological discourse, (...)
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  44. Charlotte Witt (1987). Hylomorphism in Aristotle. Journal of Philosophy 84 (11):673-679.
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  45.  90
    Robert Pasnau (2012). Mind and Hylomorphism. In John Marenbon (ed.), Oxford Handbook of Medieval Philosophy. Oxford University Press
    For later medieval philosophers, writing under the influence of Aristotle’s natural philosophy and metaphysics, the human soul plays two quite different roles, serving as both a substantial form and a mind. To ask the natural question of why we need a soul at all – why we might not instead simply be a body, a material thing – therefore requires considering two very different sets of issues. The first set of issues is metaphysical, and revolves around the central question of (...)
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  46. Tomas Hribek (2012). Materialism and Hylomorphism. Filosoficky Casopis 60 (4):585-600.
     
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  47. Jiri Vacha (2013). Is Aristotelian-Thomist Hylomorphism Viable? Filosoficky Casopis 61 (1):99-114.
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  48.  16
    Thomas M. Ward (2016). John Buridan and Thomas Aquinas on Hylomorphism and the Beginning of Life. Res Philosophica 93 (1):27-43.
  49.  6
    Bruno Niederbacher (2016). Jeffrey E. Brower: Aquinas’s Ontology of the Material World: Change, Hylomorphism, and Material Objects. Faith and Philosophy 33 (1):109-112.
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  50.  13
    Lucian Petrescu (2014). Hylomorphism Versus the Theory of Elements in Late Aristotelianism: Péter Pázmány and the Sixteenth-Century Exegesis of Meteorologica IV. Vivarium 52 (1-2):147-172.
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