Incorporeality

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Incorporeal or uncarnate means without a physical body, presence or form. It is often used in reference to souls, spirits, and God in many religions including Judaism and Christianity. In ancient philosophy, any attenuated "thin" matter such as air, aether, fire or light was considered incorporeal. [1] The ancient Greeks believed air, as opposed to solid earth, to be incorporeal, in so far as it is less resistant to movement; and the ancient Persians believed fire to be incorporeal in that every soul was said to be produced from it. [2] In modern philosophy, a distinction between the incorporeal and immaterial is not necessarily maintained: a body is described as incorporeal if it is not made out of matter.

Physical object Identifiable collection of matter

In common usage, a physical object or physical body is a collection of matter within a defined contiguous boundary in 3-dimensional space. The boundary must be defined and identified by the properties of the material. The boundary may change over time. The boundary is usually the visible or tangible surface of the object. The matter in the object is constrained to move as one object. The boundary may move in space relative to other objects that it is not attached to. An object's boundary may also deform and change over time in other ways.

The concept of the metaphysics of presence is an important consideration in deconstruction. Deconstructive interpretation holds that the entire history of Western philosophy with its language and traditions has emphasized the desire for immediate access to meaning, and thus built a metaphysics or ontotheology based on privileging presence over absence.

Shape form of an object or its external boundary

A shape is the form of an object or its external boundary, outline, or external surface, as opposed to other properties such as color, texture or material type.

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In the problem of universals, universals are separable from any particular embodiment in one sense, while in another, they seem inherent nonetheless. Aristotle offered a hylomorphic account of abstraction in contrast to Plato's world of Forms. Aristotle used the Greek terms soma (body) and hyle (matter, literally "wood").

In metaphysics, the problem of universals refers to the question of whether properties exist, and if so, what they are. Properties are qualities or relations that two or more entities have in common. The various kinds of properties, such as qualities and relations, are referred to as universals. For instance, one can imagine three cup holders on a table that have in common the quality of being circular or exemplifying circularity, or two daughters that have in common being the female offsprings of Frank. There are many such properties, such as being human, red, male or female, liquid, big or small, taller than, father of, etc. While philosophers agree that human beings talk and think about properties, they disagree on whether these universals exist in reality or merely in thought and speech.

In philosophy, hyle refers to matter or stuff. It can also be the material cause underlying a change in Aristotelian philosophy. The Greeks originally had no word for matter in general, as opposed to raw material suitable for some specific purpose or other, so Aristotle adapted the word for "wood" to this purpose. The idea that everything physical is made of the same basic substance holds up well under modern science, although it may be thought of more in terms of energy or matter/energy.

The notion that a causally effective incorporeal body is even coherent requires the belief that something can affect what's material, without physically existing at the point of effect. A ball can directly affect another ball by coming in direct contact with it, and is visible because it reflects the light that directly reaches it. An incorporeal field of influence, or immaterial body could not perform these functions because they have no physical construction with which to perform these functions. Following Newton, it became customary to accept action at a distance as brute fact, and to overlook the philosophical problems involved in so doing.

In physics, action at a distance is the concept that an object can be moved, changed, or otherwise affected without being physically touched by another object. That is, it is the nonlocal interaction of objects that are separated in space.

In theology

Plato depicted by Raphael. Plato-raphael.jpg
Plato depicted by Raphael.

As early as Xenophanes (ca. 565-470 BC)... we find at least a tendency towards monotheism: "One god, greatest among gods and men, in no way similar to mortals either in body or in thought"... [He posits] a god who is the cause of all: "Always he remains in the same place, moving not at all: nor is it fitting for him to go to different places at different times... but without toil he shakes all things by the thought of his mind"...

In Physics VIII,5, [Aristotle] speaks favorably of Anaxagoras' Mind in so far as it is "impassive and unmixed [with the world]"... How can Aristotle have held both that God is immanent and also "impassive and unmixed"? Much of his argument depends on an analogy drawn from geometry. Just as the primary locus of power and influence in a rotating sphere is its central axis, which, although it moves (transitively) the other parts of the sphere, remains quite still, so also the unmoved mover remains majestically impassive even while being the very source of the activity of the universe (Physics VIII,9,265b7-8)... Aristotle rejects the notion that God might think of something other than himself precisely because this would be to diminish his power (Metaphysics XII,9,1074b34). The power that Aristotle is concerned about is the power whereby God has an effect in the world (Metaphysics XII,6,1071b12-32). (In Physics VIII,5, Aristotle also says of Anaxagoras' Mind that "it could only cause motion the way it does being unmoved, and it can only rule being unmixed" -- 256b26-7: emphasis added.) So, we must conceive of God's thoughts about himself as bound up with his immanency (Metaphysics I,2,983a8-10, III,4,1000b3-6). Aristotle offers an explanation of how this works: just as our (internal) intentions are their external objects less their matter, so God thinks himself in the things that depend on him (Metaphysics XII,9,1047b38-a5: also De Anima III,5,430a-19-20). The interpretation of Thomas Aquinas would appear then to be correct, that it is precisely in thinking of himself that God knows—and controls—all other things... [3]

Kevin L. Flannery, "Ancient Philosophical Theology" in A Companion to Philosophy of Religion

In chapter 10 of De ratione animae, Alcuin defines anima (soul) by combining Platonic attributes, including intellect and reason, ceaseless motion and immortality with the Christian tenents of free will and salvation. As a means of interaction with corporeals such as the human body and incorporeals such as God and the Forms, his definition includes traits pertaining to the soul as an incarnate entity within the natural world. [4]

It is one thing to assert that the soul is 'incorporeal' insofar as it is distinct from the human body, and it is quite another thing to espouse the Platonic notion that the soul is utterly incorporeal, or that it is not a body of any kind. Platonic incorporeals differ significantly from the incorporeals of classical Stoicism, which were thought to participate in a diminished form of existence, and from the incorporalia of the grammatical tradition, which were defined on the basis of their imperceptibility to one or more of the five senses... A Platonic incorporeal is necessarily imperceptible to all the senses, and it does not occupy space. Accordingly, Alcuin writes that the soul is 'invisible, incorporeal, without weight, without colour,' although for a reader who already shared Alcuin's Platonic understanding of incorporeals, the mention of invisibility, weightlessness, and colourlessness was redundant. Alcuin also carefully specifies that the soul is circumscribed but nonetheless whole in every part of the body. In other words, the soul is neither diffused throughout the universe as God is or as a world-soul would be, nor is it distributed throughout a space in such a way that it can be divided.

If incorporeality makes the soul imperceptible to the senses, it is even more important that incorporeality allows the soul to apprehend other things that are imperceptible to the senses. The idea that like perceives like goes back to the Greek Presocratics, and in the medieval Latin iterations, it did not have to carry strictly Platonic connotations. Yet principally from Augustine's early dialogues and De Trinitate, Alcuin and other Carolingian thinkers inherited many rational demonstrations of theological doctrines, worked out according to a method of argumentation that combined Neoplatonist metaphysics with Aristotelian logic. Within this mode of discourse, it was exceedingly useful to have recourse to the concept of true incorporeality, and to be able to attribute true incorporeality to the unitary, rational anima, with all of the ontological and epistemological implications that it entails. [4]

Leslie Lockett, "Why Must the Soul Be Incorporeal?" in Anglo-Saxon Psychologies in the Vernacular and Latin Traditions

Traditional forms of Judaism, Christianity, and Islam each conceive of God as an immaterial, nonphysical reality. If "the incorporeality of God" means the denial that God is physical, then all three monotheistic religions accept the incorporeality of God. However, if we follow the etymology of the term and define "incoporeality" as "without body" (from the Latin incorporale), Christianity takes exception to a strict adherence to belief in God's incorporeality when it comes to the Incarnation. According to traditional Christianity, in the Incarnation, the second member of the Trinity... became infleshed (the Latin meaning of incarnatus) and thus, in a sense, came to be "with body." While this pivotal claim about the union of God and man at the heart of Christianity marks a dramatic departure from a radical transcendent theology of God according to which any such union is metaphysically impossible, it does not commit Christians to denying God's immateriality. In traditional Christianity, God the Father, God the Holy Spirit, and God the Son (apart from the Incarnation) are clearly understood as lacking material structure and composition. Because of the shared conviction that God is immaterial, Christians along with Jews and Muslims have historically opposed material conceptions of God or gods such as one finds in Stoicism, according to which God is a vast material being, a world soul or animal, and in polytheism, according to which there are hosts of material deities. God's immaterial reality has also been used to articulate an important difference between monotheism and versions of pantheism... according to which the material world either is God or a part of God. [5]

Charles Taliaferro, "Incorporeality" in A Companion to Philosophy of Religion

Theology of the Church of Jesus Christ of Latter-day Saints

Members of The Church of Jesus Christ of Latter-day Saints (Church of Jesus Christ) view the mainstream Christian belief in God's incorporeality as being founded upon a post-Apostolic departure from the traditional Judeo-Christian belief in an anthropomorphic, corporeal God. This concept of a corporeal God is supported by Biblical references to his face, mouth, finger, feet, back, and right hand; as well as various references to God creating man his own image and likeness. [6] [7] [8] Examples of physical manifestations of God include Genesis 32:30 where the prophet Jacob declared, "I have seen God face to face, and my life is preserved"; and in Exodus 33:11 , which reads: "...the Lord spake unto Moses face to face, as a man speaketh unto his friend."

Members of The Church of Jesus Christ of Latter-day Saints believe that when the Church's foundation of revelation ( Ephesians 2:20 , 4:12–14 ) crumbled with the martyrdom of the Apostles, doctrine gradually began to shift as a result of the speculation and reasoning of theologians who took it upon themselves to continue the development of Christian doctrine despite not being authorized receivers of revelation for the body of the church. The writings of many of these post-Apostolic theologians show that they were influenced in varying degrees by the prevailing Greek metaphysical philosophies of that era, which strongly rejected the idea of a corporeal, material God. [9] [10] For example, in "Confessions" Book 7, [11] Augustine of Hippo attributed his conception of God as incorporeal substance to Neoplatonism: "I no longer thought of thee, O God, by the analogy of a human body. Ever since I inclined my ear to philosophy I had avoided this error". Origen's preoccupation with the philosophers' concept of God is apparent in this quote from “Homilies on Genesis and Exodus”: "The Jews indeed, but also some of our own people, supposed that God should be understood as a man; that is, adorned with human members and human appearance. But the philosophers despise these stories as fabulous and formed in the likeness of poetic fictions". [12]

This Hellenistic rejection of anything material in the "metaphysical" world caused the resurrection to be one of the most hotly debated doctrines. This was apparent in the Greek's skeptical reaction to the doctrine of the resurrection in Acts 17 , and is what prompted Paul's defense of the resurrection in 1 Corinthians 15 . In “Expositions on the Psalms” Augustine wrote, “Nothing has been attacked with the same pertinacious, contentious contradiction, in the Christian faith, as the resurrection of the flesh...many Gentile philosophers have...written that the soul is immortal: when they come to the resurrection of the flesh...they most openly deny it, declaring it to be absolutely impossible that this earthly flesh can ascend to Heaven.” [13] Members of The Church of Jesus Christ of Latter-day Saints believe that the truth about God's corporeal nature was first restored to the earth when the Father and the Son appeared to the fourteen-year-old Joseph Smith in 1820 to begin the restoration of the gospel of Jesus Christ. [14]

See also

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Soul The incorporeal essence of a living being.

The soul, in many religious, philosophical, and mythological traditions, is the incorporeal essence of a living being. Soul or psyche comprises the mental abilities of a living being: reason, character, feeling, consciousness, memory, perception, thinking, etc. Depending on the philosophical system, a soul can either be mortal or immortal. In Judeo-Christianity, only human beings have immortal souls. For example, the Catholic theologian Thomas Aquinas attributed "soul" (anima) to all organisms but argued that only human souls are immortal.

Plotinus Neoplatonist philosopher

Plotinus was a major Greek-speaking philosopher of the ancient world. In his philosophy, described in the Enneads, there are three principles: the One, the Intellect, and the Soul. His teacher was Ammonius Saccas, who was of the Platonic tradition. Historians of the 19th century invented the term Neoplatonism and applied it to Plotinus and his philosophy, which was influential in Late Antiquity. Much of the biographical information about Plotinus comes from Porphyry's preface to his edition of Plotinus' Enneads. His metaphysical writings have inspired centuries of Pagan, Islamic, Jewish, Christian, and Gnostic metaphysicians and mystics.

Christian philosophy

Christian philosophy is a development in philosophy that is characterised by coming from a Christian tradition.

Aristotelian theology and the scholastic view of God have been influential in Western intellectual history.

Nontrinitarianism A form of Christianity that rejects the mainstream Christian doctrine of the Trinity

Nontrinitarianism is a form of Christianity that rejects the mainstream Christian doctrine of the Trinity—the teaching that God is three distinct hypostases or persons who are coeternal, coequal, and indivisibly united in one being, or essence. Certain religious groups that emerged during the Protestant Reformation have historically been known as antitrinitarian, but are not considered Protestant in popular discourse due to their nontrinitarian nature.

Richard Swinburne British philosopher of religion

Richard G. Swinburne is a British philosopher. He is an Emeritus Professor of Philosophy at the University of Oxford. Over the last 50 years Swinburne has been an influential proponent of philosophical arguments for the existence of God. His philosophical contributions are primarily in the philosophy of religion and philosophy of science. He aroused much discussion with his early work in the philosophy of religion, a trilogy of books consisting of The Coherence of Theism, The Existence of God, and Faith and Reason.

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Platonism philosophical theory

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<i>Nous</i> the faculty of the human mind necessary for understanding what is true or real

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The term Stoic categories refers to Stoic ideas regarding categories of being: the most fundamental classes of being for all things. The Stoics believed there were four categories which were the ultimate divisions. Since we do not now possess even a single complete work by Zeno of Citium, Cleanthes or Chrysippus what we do know must be pieced together from a number of sources: doxographies and the works of other philosophers who discuss the Stoics for their own purposes.

The following outline is provided as an overview of and topical guide to metaphysics:

Neoplatonism A strand of Platonic philosophy that emerged in the third century AD

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Medieval philosophy

Medieval philosophy is a term used to refer to the philosophy that existed through the Middle Ages, the period roughly extending from the fall of the Western Roman Empire in the 5th century to the Renaissance in the 15th century. Medieval philosophy, understood as a project of independent philosophical inquiry, began in Baghdad, in the middle of the 8th century, and in France, in the itinerant court of Charlemagne, in the last quarter of the 8th century. It is defined partly by the process of rediscovering the ancient culture developed in Greece and Rome during the Classical period, and partly by the need to address theological problems and to integrate sacred doctrine with secular learning.

References

  1. Priestley, Joseph. Disquisitions of Matter and Spirit. p. 212
  2. Priestley, Joseph. Disquisitions of Matter and Spirit. p. 235
  3. Taliaferro, C.; Draper, P.; Quinn, P.L. (2010). A Companion to Philosophy of Religion. Blackwell Companions to Philosophy. John Wiley & Sons. pp. 84, 87. ISBN   9781405163576. LCCN   2009037505.
  4. 1 2 Lockett, L. (2011). Anglo-Saxon Psychologies in the Vernacular and Latin Traditions. Toronto Anglo-Saxon Series. University of Toronto Press. pp. 287–289. ISBN   9781442642171. LCCN   2011378491.
  5. Taliaferro, C.; Draper, P.; Quinn, P.L. (2010). A Companion to Philosophy of Religion. Blackwell Companions to Philosophy. John Wiley & Sons. p. 292. ISBN   9781405163576. LCCN   2009037505.
  6. "Topical Guide: God, Body of, Corporeal Nature". LDS.org. The Church of Jesus Christ of Latter-day Saints. Archived from the original on 2014-12-08.
  7. Robinson, Stephen E. (1992), "God the Father: Overview", in Ludlow, Daniel H (ed.), Encyclopedia of Mormonism, New York: Macmillan Publishing, pp. 548–550, ISBN   0-02-879602-0, OCLC   24502140
  8. Neusner, Jacob (1997). "Conversation in Nauvoo about the Corporeality of God". BYU Studies . 36 (1).
  9. Bickmore, Barry R. (2001), Does God Have a Body in Human Form? (PDF), FairMormon, archived (PDF) from the original on 2014-12-09
  10. "FairMormon Answers: Corporeality of God", FairMormon.org, FairMormon, archived from the original on 2014-12-09
  11. Augustine (1955) [c. 400]. "Book Seven, Chapter One". Confessiones[ Confessions ]. Translated by Albert C. Outler. Philadelphia: Westminster Press. LCCN   55005021.
  12. Ronald E. Heine, translator; "Origen: Homilies on Genesis and Exodus", The Catholic University of America Press, Washington D.C., 1981
  13. "Exposition on Psalm 89", Translated by J.E. Tweed. From "Nicene and Post-Nicene Fathers, First Series, Vol. 8". Edited by Philip Schaff. Buffalo, NY: Christian Literature Publishing Co., 1888, http://www.newadvent.org/fathers/1801089.htm) Revised and edited for New Advent by Kevin Knight
  14. Joseph Smith–History, Pearl of Great Price (1981). See also: Joseph Smith–History