Varieties of Animalism

Thornton, Allison Krile

doi:10.1111/phc3.12340

Cited by 40 publications

(11 citation statements)

References 34 publications

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“…5 For a much more in-depth account of immanent causation, see Zimmerman (1997). 6 See Blatti (2014), Bailey (2015), and Thornton (2016). 7 See Blatti (2014).…”

Section: Acknowledgementsmentioning

confidence: 99%

The problems of life after death

Atkinson

2019

Philosophy Compass

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In this paper, I state the what I call the “problem of life after death,” survey some responses to it, and highlight a way in which the field might progress. Put simply, the problem of life after death is the problem of reconciling the fact that when we die, we will be totally destroyed with the belief that we will exist again at some time after our deaths. Contemporary solutions to the problem have focussed on the “logical” version of this problem. I highlight that the problem would be better thought of as an evidential problem.

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“…5 For a much more in-depth account of immanent causation, see Zimmerman (1997). 6 See Blatti (2014), Bailey (2015), and Thornton (2016). 7 See Blatti (2014).…”

Section: Acknowledgementsmentioning

confidence: 99%

The problems of life after death

Atkinson

2019

Philosophy Compass

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“…Let it suffice for me to simply stipulate that animalism is committed to accepting the soundness of the Thinking Animal Argument. 43 See (Toner 2011) and (Thornton 2016) for an explanation of hylemorphic animalism. See (Olson 1997) for a discussion of a particularly interesting non-hylemorphic variety of animalism.…”

Section: Hylemorphic Animalism and The Scope Of Redemptionmentioning

confidence: 99%

“…38.See Toner (2011) and Thornton (2016) for an explanation of hylemorphic animalism. See Olson (1997) for a discussion of a particularly interesting non-hylemorphic variety of animalism.…”

Section: Notesmentioning

confidence: 99%

Tempering the cosmic scope problem in Christian soteriology: hylemorphic animalism and Gregory of Nazianzus

Rutledge

2019

Rel. Stud.

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Christian scripture provides good reason to think that Christ's redemptive work has cosmic scope (cf. Colossians 1:19–20). Explanations of how Christ's work might extend to all creation (including any sufficiently human-like extraterrestrials) have not, however, received significant sustained attention in theology. In this article, I consider two attempts to explain the cosmic scope of redemption, and after identifying shortcomings with each explanation, I offer a philosophical anthropology (hylemorphic animalism), which when combined with a principle of soteriology due to Gregory of Nazianzus provides a full explanation for how Christ's redemptive work might extend to all creation.

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“…12;Toner 2011;Thornton 2016;Olson Forthcoming I use "enactive" in the technical sense employed by philosophers and scientists influenced by James Gibson's ecological psychology. Alva Noë states that, "According to the enactive approach, perceptual content becomes available to experience when perceivers have practical mastery of the ways sensory stimulation varies as a result of movement."…”

Section: Aristotelian Hylomorphic Animalismmentioning

confidence: 99%

Hylomorphic Animalism, Emergentism, and the Challenge of the New Mechanist Philosophy of Neuroscience

Haan

2017

SetF

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Abstract. This article, the first of a two-part essay, presents an account of Aristotelian hylomorphic animalism that engages with recent work on neuroscience and philosophy of mind. I show that Aristotelian hylomorphic animalism is compatible with the new mechanist approach to neuroscience and psychology, but that it is incompatible with strong emergentism in the philosophy of mind. I begin with the basic claims of Aristotelian hylomorphic animalism and focus on its understanding of psychological powers embodied in the nervous system. Next, I introduce the new mechanist approach to neuroscience and psychology and illustrate how it can enrich the more abstract ontological framework of Aristotelian hylomorphic animalism. In the third section of this article I establish in detail the many ways Aristotelian hylomorphic animalism is incompatible with strong emergentism in the philosophy of mind. Based on these fundamental differences I show why a criticism leveled against emergentism by the new mechanist philosophy does not hamper my proposed rapprochement between hylomorphism and the new mechanist philosophy. This conclusion, however, leaves untouched the problem I address in the second article, namely, is the new mechanist philosophy compatible with Aristotelian philosophical anthropology's contention that intellectual operations are immaterial and interact with the psychosomatic operations of the rational animal?Keywords: Hylomorphism; Animalism; New Mechanist Philosophy; Neuroscience; Psychology; Philosophical Anthropology; Aristotelianism; Thomas Aquinas; Emergentism.Hylomorphic Animalism, Emergentism... This essay contributes to these Thomist efforts to resolve certain apparent tensions in THP that concern the interaction of the human person's immaterial intellectual or noetic operations with the psychosomatic sensory One potential barrier is related to the rejection of strong emergentism (SE) by proponents of NMP. In the third section ( §III) of this paper, I address why hylomorphic animalism is not a form of strong emergentism. I then draw attention to the similar reasons given by both HMA and NMP for rejecting SE and the Crypto-Cartesian framework that generates it. But this conclusion introduces a new difficulty, for HMA's and NMP's objections to strong emergence seem to apply no less to THP, which maintains that the intellectual powers of any person are immaterial. I take this challenge seriously. In the second article, I address this challenge and other difficulties with the Thomist account of the interaction of noetic and psychosomatic operations. Aristotelian Hylomorphic AnimalismNeo-Aristotelian hylomorphism is the view that all natural substances, cortex, and so forth) in one way that is distinct from the way it animates the bodily organs of the ear, cochlea, auditory cortex, and so forth, which constitute the power of audition. In short, HMA holds that an animal is constituted as a substance by virtue of the soul's abiding organizational animation that pervades the entire organic body. But, the vege...

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Varieties of Animalism

Cited by 40 publications

References 34 publications

The problems of life after death

The problems of life after death

Tempering the cosmic scope problem in Christian soteriology: hylemorphic animalism and Gregory of Nazianzus

Hylomorphic Animalism, Emergentism, and the Challenge of the New Mechanist Philosophy of Neuroscience

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