Embodied vs. Non-Embodied Modes of Knowing in Aquinas in advance

Faith and Philosophy 35 (4):417-46 (2018)
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Abstract

What does it mean to be an embodied thinker of abstract concepts? Does embodiment shape the character and quality of our understanding of universals such as 'dog' and 'beauty', and would a non-embodied mind understand such concepts differently? I examine these questions through the lens of Thomas Aquinas’s remarks on the differences between embodied (human) intellects and non-embodied (angelic) intellects. In Aquinas, I argue, the difference between embodied and non-embodied intellection of extramental realities is rooted in the fact that embodied and non-embodied intellects grasp different kinds of universals by means of different kinds of intelligible species (intellectual likenesses), which elicit in them different “modes” of understanding. By spelling out what exactly it means to be an embodied knower, on Aquinas’s account, I argue, we can also shed new light on his mysterious claim that the embodied intellect “turns to phantasms”—the imagination’s likenesses of individuals—in its acts of understanding.

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Therese Cory
University of Notre Dame

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References found in this work

Satisficing Consequentialism.Michael Slote & Philip Pettit - 1984 - Aristotelian Society Supplementary Volume 58 (1):139-176.
Satisficing and Motivated Submaximization (in the Philosophy of Religion).Chris Tucker - 2016 - Philosophy and Phenomenological Research 93 (1):127-143.
Can God Be Free?William L. Rowe - 2002 - Faith and Philosophy 19 (4):405-424.
Verbum: word and idea in Aquinas.Bernard J. F. Lonergan - 1967 - London,: Darton, Longman & Todd. Edited by David B. Burrell.

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