The last two decades have seen two significant trends emerging within the philosophy of science: the rapid development and focus on the philosophy of the specialised sciences, and a resurgence of Aristotelian metaphysics, much of which is concerned with the possibility of emergence, as well as the ontological status and indispensability of dispositions and powers in science. Despite these recent trends, few Aristotelian metaphysicians have engaged directly with the philosophy of the specialised sciences. Additionally, the relationship between fundamental Aristotelian concepts—such (...) as "hylomorphism", "substance", and "faculties"—and contemporary science has yet to receive a critical and systematic treatment. _Neo-Aristotelian Perspectives on Contemporary Science _aims to fill this gap in the literature by bringing together essays on the relationship between Aristotelianism and science that cut across interdisciplinary boundaries. The chapters in this volume are divided into two main sections covering the philosophy of physics and the philosophy of the life sciences. Featuring original contributions from distinguished and early-career scholars, this book will be of interest to specialists in analytical metaphysics and the philosophy of science. (shrink)

The primitive ontology approach to quantum mechanics seeks to account for quantum phenomena in terms of a distribution of matter in three-dimensional space and a law of nature that describes its temporal development. This approach to explaining quantum phenomena is compatible with either a Humean or powerist account of laws. In this paper, I offer a powerist ontology in which the law is specified by Bohmian mechanics for a global configuration of particles. Unlike in other powerist ontologies, however, this law (...) is not grounded in a structural power that is instantiated by the global configuration. Instead, I combine the primitive ontology approach with Aristotle’s doctrine of hylomorphism to create a new metaphysical model, in which the cosmos is a hylomorphic substance with an intrinsic power to choreograph the trajectories of the particles. (shrink)

The wave function of quantum mechanics can be understood in terms of the dispositional role it plays in the dynamics of a distribution of matter in three-dimensional space (or four-dimensional spacetime). There is more than one way, however, of specifying its dispositional role. This paper considers Suárez’s theory of ‘Bohmian dispositionalism’, in which the particles are endowed with their own ‘Bohmian dispositions’, and Simpson’s theory of ‘Cosmic Hylomorphism’, in which the particle configuration comprises a hylomorphic substance which has an intrinsic (...) power. I argue that Bohmian dispositionalism fails to capture intuitively correct counterfactuals about what would happen in Small Worlds which have only a small number of particles, but that this problem is avoided by Cosmic Hylomorphism, in which the cosmic power manifests a teleological process. (shrink)

Medieval interpretations of hylomorphism, in which substances are conceived as metaphysical composites of prime matter and substantial form, are receiving attention in contemporary philosophy. It has even been suggested that a recovery of Aquinas's conception of prime matter as a ‘pure potentiality’, lacking any actuality apart from substantial form, may be expedient in hylomorphic interpretations of quantum mechanics. In this paper, we consider a recent hylomorphic interpretation of non-relativistic quantum mechanics, the theory of Cosmic Hylomorphism, which does not explicitly invoke (...) any notion of prime matter in its original formulation. We argue that prime matter does in fact play a role in constituting and individuating particles in this theory. However, we demonstrate that the notion of prime matter which features in the extended version of Cosmic Hylomorphism that we propose here is distinct from Aquinas's conception of prime matter, inasmuch as it has discrete metaphysical parts. (shrink)

Toby Handfield has advanced a subtle form of dispositionalism that purports to reconcile the concept of causal powers with broadly Humean convictions by dissolving the requirement for objectively modal relations between powers and their manifestations. He suggests we should identify manifestations with certain types of causal processes, and identify powers with properties that are parts of their structures. The modal features of causal powers can then be explained in terms of internal relations between a power and the property of being (...) a certain type of causal process, but these relations are supervenient and do not add anything to the basic ontology. In this way, causal powers may be ‘connected’ to their manifestations without admitting objectively modal relations. I disagree with this characterisation of causal powers and its identification of manifestations with types of causal processes: I question the assumption that causal processes can be isolated in quantum physics in the way Handfield requires and confront Humean dispositionalism with the problem of individuating powers in an entangled world. (shrink)

In this chapter, I argue that Aristotle’s doctrine of hylomorphism, which conceived the natural world as consisting of substances which are metaphysically composed of matter and form, is ripe for rehabilitation in the light of quantum physics. I begin by discussing Aristotle’s conception of matter and form, as it was understood by Aquinas, and how Aristotle’s doctrine of hylomorphism was ‘physicalised’ and eventually abandoned with the rise of microphysicalism. I argue that the phenomenon of quantum entanglement, and the emergence of (...) irreducibly macroscopic phenomena in finite temperature quantum systems, have given us good reasons to doubt the truth of microphysicalism. In support of my argument, I show how to construct a hylomorphic interpretation of the de Broglie-Bohm theory that posits a single Cosmic Substance. I then show how to construct a hylomorphic interpretation of an alternative ‘contextual’ wave function collapse theory (recently proposed by the physicists Barbara Drossel and George Ellis) which posits a plurality of thermal substances. Both of these neo-Aristotelian ontologies reject the microphysicalist dogma that nature consists solely of some set of microscopic constituents. (shrink)

This book explores the relationship between a scientifically updated Aristotelian philosophy of nature and a scientifically engaged theology of nature that cuts across interdisciplinary boundaries. It features original contributions by some of the best scholars engaging with Aristotelianism in contemporary metaphysics, philosophy of science, and philosophical theology. Despite the growing interest in Aristotelian approaches to contemporary philosophy of science, few metaphysicians have engaged directly with the question of how a neo-Aristotelian metaphysics of nature might change the landscape for theological discussion (...) concerning theology and naturalism, the place of human beings within nature, or the problem of divine causality. The chapters in this volume are collected into three thematic sections: Naturalism and Nature, Mind and Nature, and God and Nature. By pushing the current boundaries of neo-Aristotelian metaphysics to recover the traditional notion of substantial forms in physics, reframe the principle of proportionality in biology, and restore the hierarchy of being familiar to ancient philosophy, this book advances a metaphysically unified framework that accommodates both scientific and theological knowledge, enriching the interaction between science, philosophy and theology. Neo-Aristotelian Metaphysics and the Theology of Nature will be of interest to scholars and advanced students working in metaphysics, philosophy of science, natural theology, philosophical theology, and analytic theology. (shrink)

Despite the growing interest in Aristotelian approaches to contemporary philosophy of science, few metaphysicians have engaged directly with the question of how a neo-Aristotelian metaphysics of nature might change the landscape for theological discussion concerning theology and naturalism, the place of human beings within nature, or the problem of divine causality. The chapters in this volume are collected into three thematic sections: Naturalism and Nature, Mind and Nature, and God and Nature. By pushing the current boundaries of neo-Aristotelian metaphysics to (...) recover the traditional notion of substantial forms in physics, reframe the principle of proportionality in biology, and restore the hierarchy of being familiar to ancient philosophy, this book advances a metaphysically unified framework that accommodates both scientific and theological knowledge, enriching the interaction between science, philosophy and theology. Neo-Aristotelian Metaphysics and the Theology of Nature will be of interest to scholars and advanced students working in metaphysics, philosophy of science, natural theology, philosophical theology, and analytic theology. (shrink)

For centuries, mystically inclined practitioners from various religious traditions have articulated anomalous and mystical experiences. One common aspect of these experiences is the feeling of the loss of the sense of self, referred to as “self-loss.” The occurrence of “self-loss” can be understood as the feeling of losing the subject/object distinction in one's phenomenal experience. In this article, the author attempts to incorporate these anomalous experiences into modern understandings of the mind and “self” from philosophy and psychology. Accounts of self-loss (...) from religious literature along with similar accounts from recent nonreligious writers, suggest that self-loss accounts are potentially legitimate descriptions and not simply the result of religious apologetics. Specifically, I examine self-loss through the lens of philosopher Daniel Dennett's theory of “self as the center of narrative gravity.” I argue that Dennett's understanding of the self, if correct, allows for the relegitimation of self-loss experiences rooted in current views from the psychological literature, rather than rooted in metaphysical religious claims. (shrink)

Medieval interpretations of hylomorphism, in which substances are conceived as metaphysical composites of prime matter and substantial form, are receiving attention in contemporary philosophy. It has even been suggested that a recovery of Aquinas's conception of prime matter as a ‘pure potentiality’, lacking any actuality apart from substantial form, may be expedient in hylomorphic interpretations of quantum mechanics. In this paper, we consider a recent hylomorphic interpretation of non-relativistic quantum mechanics, the theory of Cosmic Hylomorphism, which does not explicitly invoke (...) any notion of prime matter in its original formulation. We argue that prime matter does in fact play a role in constituting and individuating particles in this theory. However, we demonstrate that the notion of prime matter which features in the extended version of Cosmic Hylomorphism that we propose here is distinct from Aquinas's conception of prime matter, inasmuch as it has discrete metaphysical parts. (shrink)

I outline a hylomorphic account of physical reality in which the cosmos as a whole has mental properties which explain its nomological order. According to this theory, the cosmos is directed in its temporal development toward certain ends or goals which it intends, and these ends are immanent to the cosmos rather than being imposed upon it. My object in doing so is to argue that, contrary to Sean Carroll (2021), a view of physical reality as having intrinsically mental aspects (...) need not induce any modifications of the known laws of physics nor violate 'causal closure' under physical laws. Rather, this soft form of naturalism, which includes final causes within nature, provides a foundation for the laws of physics that is lacking in Carroll's hard form of naturalism, which excludes mind from fundamental reality. I propose a trilemma for Carroll in which he should either: abandon naturalism, by admitting that the laws of physics are imposed by a divine mind; abandon realism, by conceding that 'laws' are constructed by human minds; or embrace cosmopsychism, by acknowledging that the cosmos as a whole instantiates a mind. I argue that cosmic hylomorphism, which links consciousness with intentional cognition, is preferable to non-hylomorphic versions of cosmopsychism, which tend to prioritize consciousness over intentionality. (shrink)

In De Anima III.8 Aristole asserts that "the soul is in a sense all things" because it becomes whatever is thought or perceived. Yet the relationship between the soul and an object of perception or thought is most likely not one of numerical identity. As Aristotle says, "The stone is not in the soul but, rather, form" . Now if soul-object relations cannot be explained solely in terms of numerical identity, it is incumbent upon Aristotle to state what other sense (...) of identity is being invoked. According to Aristotle, the relation obtaining between the soul and an object of perception or thought is one of representational isomorphism; e.g., just as middle-C may be instantiated both in a piano and in a tuning fork, the salient features of an object of perception or thought may be instantiated in the soul as well as in the extra-mental world. (shrink)

Philosophy of a Concerned Academic interweaves three scenarios so as to develop insights of particular interest to college-age youth and to faculty and administrators in college and universities - (1) vignettes from a career in academic and public service; (2) discussion of the criteria for intelligent choice for a range of personal, academic and public policy decisions; and (3) evolvement of a philosophy of choice in which those criteria that could be regarded as ethical in nature are either constraints on (...) optimization or an essential element in attainment of an optimum, depending upon an individual's boundary of concern. The reflections and writings herein are the product of experiences in virtually all aspects of academe that an individual could hope to encounter, including some an individual would hope to avoid, from the perspective of one whose concern has been to empower others at local, national and international levels. (shrink)

In this paper, we challenge a wide-spread assumption among philosophers that contemporary physics supports physical state monism. This is the claim that the causal powers of a system supervene upon the ‘lower-level’ laws and the lower-level state of the cosmos (as represented by our ‘best physics’). On this view, it makes sense to ignore a macroscopic system’s higher-level properties in determining its causal powers, since any higher-level powers are merely artifacts of our special interests. We argue that this assumption is (...) common both to microphysicalism, which carves the cosmos into a set of microscopic constituents, and priority monism, which posits a single cosmic substance, but is incompatible with any form of physical pluralism that attributes irreducibly higher-level powers to entities of intermediate scales. We consider a number of case studies in contemporary physics which fail to support the thesis of state monism. We argue that the causal powers of many systems are (determined by) higher-level, macroscopic properties that are neither reducible nor weakly emergent, and that contemporary physics is compatible with some kind of pluralism that affirms that these entities are robustly real. A pluralist ontology is likely to have implications for discussions of free will and agency. (shrink)

A review of "Emergence: Towards a New Metaphysics and Philosophy of Science" By MARIUSZ TABACZEK.

The concept of ‘causal powers’ as principles of necessary change, once derided by mainstream philosophers in the thrall of David Hume, has made a dramatic comeback and seems to be here to stay. The...