neo aristotelian metaphysics and the theology of nature

446, 118.82, hbk Although by no-means insignificant, the number of Christian theologiansand philosophers who embrace neo-Aristotelian metaphysics is still rel-atively small. Given this, it is argued that Thomistic Hylomorphists have grounds for thinking that our souls can continue to exist after our deaths only if they allow, as Survivalists do and Corruptionists do not, that we human persons can continue to exist after our deaths, with souls but no bodies. NEO-ARISTOTELIAN METAPHYSICS AND THE THEOLOGY OF NATURE edited by William M.R. In particular, it is argued that if Corruptionists were right that human persons cannot survive their deaths along with their souls, this would undermine the grounds on which all Thomistic Hylomorphists, including Corruptionists, rely to justify their belief that our souls can continue to exist after our deaths. This chapter makes a new contribution to the debate between Survivalists and Corruptionists by identifying a heretofore undiscussed problem for Corruptionist Thomistic Hylomorphism. As a result, two rival versions of Thomistic Hyomorphism have been formulated: Survivalism and Corruptionism. Much of the recent scholarly discussion of Thomistic Hylomorphism has centered on this thesis and the question of whether human persons can survive death along with their souls or whether only their souls can survive in this separated, disembodied, post-mortem state. 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.Thomistic Hylomorphists claim that we human persons have rational or intellective souls which can continue to exist separately from our bodies after we die. 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. The chapters in this volume are collected into three thematic sections: Naturalism and Nature, Mind and Nature, and God and Nature. This book explores the relationship between a scientifically updated Aristotelian philosophy of nature and a scientifically engaged theology of nature. It features original contributions by some of the best scholars engaging with Aristotelianism in contemporary metaphysics, philosophy of science, and philosophical theology.ĭespite 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.

This book explores the relationship between a scientifically updated Aristotelian philosophy of nature and a scientifically engaged theology of nature.

Neo aristotelian metaphysics and the theology of nature