Hylomorphism
Hylomorphism is a philosophical doctrine developed by the Ancient Greek philosopher Aristotle, which conceives every physical entity or being as a compound of matter and immaterial form, with the generic form as immanently real within the individual. The word is a 19th-century term formed from the Greek words ὕλη and μορφή. Hylomorphic theories of physical entities have been undergoing a revival in contemporary philosophy.
Aristotle's concept of matter
The Ancient Greek language 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 Latin equivalent of the hyle concept – and later its medieval version – also emerged from Aristotle's notion. The Greek term's Latin equivalent was silva, which literally meant woodland or forest. However, Latin thinkers opted for a word that had a technical sense. This emphasized silva as that of which a thing is made, but one that remained a substratum with changed form. The word materia was chosen instead to indicate a meaning not in handicraft but in the passive role that mother plays in conception.
Aristotle's concept of hyle is the principle that correlates with shape and this can be demonstrated in the way the philosopher described hyle, saying it is that which receives form or definiteness, that which is formed. It can also be the material cause underlying a change in Aristotelian philosophy. Aristotle explained that "By hyle I mean that which in itself is neither a particular thing nor of a certain quantity nor assigned to any other of the categories by which being is determined." This means that hyle is brought into existence not due to its being its agent or its own actuality but only when form attaches to it. It has been described as a plenum or a field, a conceptualization that opposed Democritus' atomistic ontology. It is maintained that the Aristotelian concept should not be understood as a "stuff" since there is, for example, hyle that is intellectual as well as sensible hyle found in the body.
For Aristotle, hyle is composed of four elements – fire, water, air, and earth – but these were not considered pure substances since matter and form exist in a combination of hot, moist, dry, and cold so that everything is united to form the elements.
Aristotle defines matter as "that out of which" something is made. For example, letters are the matter of syllables. Thus, "matter" is a relative term: an object counts as matter relative to something else. For example, clay is matter relative to a brick because a brick is made of clay, whereas bricks are matter relative to a brick house. Change is analyzed as a material transformation: matter is what undergoes a change of form. For example, consider a lump of bronze that's shaped into a statue. Bronze is the matter, and this matter loses one form and gains a new form. According to Aristotle's theory of perception, we perceive an object by receiving its form with our sense organs. Thus, forms include complex qualia such as colors, textures, and flavors, not just shapes.
Body–soul hylomorphism
Basic theory
Aristotle applies his theory of hylomorphism to living things. He defines a soul as that which makes a living thing alive. Life is a property of living things, just as knowledge and health are. Therefore, a soul is a form—that is, a specifying principle or cause—of a living thing. Furthermore, Aristotle says that a soul is related to its body as form to matter.Hence, Aristotle argues, there is no problem in explaining the unity of body and soul, just as there is no problem in explaining the unity of wax and its shape. Just as a wax object consists of wax with a certain shape, so a living organism consists of a body with the property of life, which is its soul. On the basis of his hylomorphic theory, Aristotle rejects the Pythagorean doctrine of metempsychosis, ridiculing the notion that just any soul could inhabit just any body.
According to Timothy Robinson, it is unclear whether Aristotle identifies the soul with the body's structure. According to one interpretation of Aristotle, a properly organized body is already alive simply by virtue of its structure. However, according to another interpretation, the property of life—that is, the soul—is something in addition to the body's structure. Robinson uses the analogy of a car to explain this second interpretation. A running car is running not only because of its structure but also because of the activity in its engine. Likewise, according to this second interpretation, a living body is alive not only because of its structure but also because of an additional property: the soul, which a properly organized body needs in order to be alive. John Vella uses Frankenstein's monster to illustrate the second interpretation: the corpse lying on Frankenstein's table is already a fully organized human body, but it is not yet alive; when Frankenstein activates his machine, the corpse gains a new property, the property of life, which Aristotle would call the soul.
Living bodies
Some scholars have pointed out a problem facing Aristotle's theory of soul-body hylomorphism. According to Aristotle, a living thing's matter is its body, which needs a soul in order to be alive. Similarly, a bronze sphere's matter is bronze, which needs roundness in order to be a sphere. Now, bronze remains the same bronze after ceasing to be a sphere. Therefore, it seems that a body should remain the same body after death. However, Aristotle implies that a body is no longer the same body after death. Moreover, Aristotle says that a body that has lost its soul is no longer potentially alive. But if a living thing's matter is its body, then that body should be potentially alive by definition.One approach to resolving this problem relies on the fact that a living body is constantly replacing old matter with new. A five-year-old body consists of different matter than does the same person's seventy-year-old body. If the five-year-old body and the seventy-year-old body consist of different matter, then what makes them the same body? The answer is presumably the soul. Because the five-year-old and the seventy-year-old bodies share a soul—that is, the person's life—we can identify them both as the body. Apart from the soul, we cannot identify what collection of matter is the body. Therefore, a person's body is no longer that person's body after it dies.
Another approach to resolving the problem relies on a distinction between "proximate" and "non-proximate" matter. When Aristotle says that the body is matter for a living thing, he may be using the word "body" to refer to the matter that makes up the fully organized body, rather than the fully organized body itself. Unlike the fully organized body, this "body" remains the same thing even after death. In contrast, when he says that the body is no longer the same after its death, he is using the word "body" to refer to the fully organized body.
Intellect
Aristotle says that the intellect, the ability to think, has no bodily organ. Aristotle distinguishes between two types of intellect. These are traditionally called the "passive intellect" and the "active intellect". He says that the "active intellect" is not mixed with the body and suggests that it can exist apart from it. Hence, scholars face the challenge of explaining the relationship between the intellect and the body in Aristotle.According to one interpretation, a person's ability to think belongs to some incorporeal organ distinct from his body. This would amount to a form of dualism. However, according to some scholars, it would not be a full-fledged Cartesian dualism. This interpretation creates what Robert Pasnau has called the "mind-soul problem" within Aristotelian hylomorphism: if the intellect belongs to an entity distinct from the body, and the soul is the form of the body, then how is the intellect part of the soul?
Another interpretation rests on the distinction between the passive intellect and the agent intellect. According to this interpretation, the passive intellect is a property of the body, while the agent intellect is a substance distinct from the body. Some proponents of this interpretation think that each person has his own agent intellect, which presumably separates from the body at death. Others interpret the agent intellect as a single divine being, perhaps the unmoved mover, Aristotle's God.
A third interpretation relies on the theory that an individual form is capable of having properties of its own. According to this interpretation, the soul is a property of the body, but the ability to think is a property of the soul itself, not of the body. If that is the case, then the soul is the body's form and yet thinking need not involve any bodily organ.
Teleology and ethics
Aristotle holds a teleological worldview: he sees the universe as inherently purposeful. Basically, Aristotle claims that potentiality exists for the sake of actuality. Thus, matter exists for the sake of receiving its form, as an organism has sight for the sake of seeing. Now, each thing has certain potentialities as a result of its form. Because of its form, a snake has the potential to slither; we can say that the snake ought to slither. The more a thing achieves its potential, the more it succeeds in achieving its purpose.Aristotle bases his ethical theory on this teleological worldview. Because of his form, a human being has certain abilities. Hence, his purpose in life is to exercise those abilities as well and as fully as possible. Now, the most characteristic human ability, which is not included in the form of any other organism, is the ability to think. The ability to deliberate makes it possible to choose the course of action that reason deems best—even if it is emotionally undesirable. Contemporary Aristotelians tend to stress exercising freedom and acting wisely as the best way to live. Aristotle argued that the best type of happiness is acting in accord with moral virtue. Either way, for Aristotle the best human life is a life lived rationally.