This essay proposes a comprehensive blueprint for the hylomorphic foundations of cosmology. The key philosophical explananda in cosmology are those dealing with global processes and structures, the regularity of global regularities, and the existence of the global as such. The possibility of elucidating these using alternatives to hylomorphism is outlined and difficulties with these alternatives are raised. Hylomorphism, by contrast, provides a sound philosophical ground for cosmology insofar as it leads to notions of cosmic essence, the unity of complex essences, (...) and globally emergent properties. These are used as the basis to account for the aforementioned cosmological explananda and to resolve two problems in the philosophy of cosmology: the meta-law dilemma and the uniqueness of the universe. In summary, cosmology needs hylomorphism because it is able to ground cosmology’s efforts as a scientific inquiry. It can do so because hylomorphism philosophically accounts for changing substances and aggregates of substances, the various scales of law-governed behavior measured by the natures of those substances, and how those substances as parts relate to the universe as a whole. (shrink)

The realism grounding St. Thomas Aquinas’s pre-modern natural science defends the reception of similitudes of the forms of things known by abstraction. Modern natural science challenges this abstractio- nist account by recasting «form» in the leading role of principle of intelligibility—instead of forms, modern science discovers laws. Thomistic realism is prima facie incompatible with this account. Following Charles De Koninck, this essay outlines a rapprochement between the epistemology of pre-modern, Thomistic natural science and its modern successor. I argue that natural (...) forms are noetic limits towards which physical laws tend, and our grasp of this tendency uses a mode of knowledge comparable to what St. Thomas termed universal in repraesentando. (shrink)

In his early career, Charles De Koninck defended two theses: first, that natural philosophy and the modern sciences are formally distinct; and second, that natural philosophy is a qualified form of wisdom with respect to those particular sciences. Later in his career, De Koninck changed his mind about the first thesis. Does this change of mind threaten the coherence of his second thesis? First, I explain De Koninck’s original position on the real distinction between natural philosophy and the sciences and (...) his reasoning for why natural philosophy possesses a qualified sapiential office. Second, I consider De Koninck’s change of mind and defend the conclusion that, even if the modern sciences are a dialectical extension of natural philosophy, the latter is still wisdom in relation to the former. Finally, I discuss both examples of this sapiential function and its limitations. (shrink)

This essay proposes a comprehensive blueprint for the hylomorphic foundations of cosmology. The key philosophical explananda in cosmology are those dealing with global processes and structures, the regularity of global regularities, and the existence of the global as such. The possibility of elucidating these using alternatives to hylomorphism is outlined and difficulties with these alternatives are raised. Hylomorphism, by contrast, provides a sound philosophical ground for cosmology insofar as it leads to notions of cosmic essence, the unity of complex essences, (...) and globally emergent properties. These are used as the basis to account for the aforementioned cosmological explananda and to resolve two problems in the philosophy of cosmology: the meta-law dilemma and the uniqueness of the universe. In summary, cosmology needs hylomorphism because it is able to ground cosmology’s efforts as a scientific inquiry. It can do so because hylomorphism philosophically accounts for changing substances and aggregates of substances, the various scales of law-governed behavior measured by the natures of those substances, and how those substances as parts relate to the universe as a whole. (shrink)

A Thomistic ontology of spacetime seems impossible, given Thomas Aquinas’s (1224–1275) outdated science and mathematics. By extension, it would seem that his modern followers are foolhardy to attempt to defend such a view. Indeed, a critique of Jacques Maritain by Adolf Grünbaum proceeds apace, dismantling his attempts to save Thomistic philosophical realism from Einstein. However, Grünbaum’s attack was given in better form thirty years prior by the Belgian Thomist Charles De Koninck. The two critiques are analyzed here. De Koninck’s arguments (...) are superior to Grünbaum’s due to their greater precision as refutations as well as their more adequate ontology of spacetime, made possible but not explicit in Thomistic philosophy. (shrink)

The Catholic Church has increasingly invoked the principle of human dignity as a way to spread the message of the Gospel in the modern world. Catholic philosophers must therefore defend this principle in service to Catholic theology. One aspect of this defense is how the human person relates to the universe. Is human dignity of a piece with the material universe in which we find ourselves? Or is our dignity alien in kind to such a whole? Or does the truth (...) lie somewhere in between? The metaphysics of creation properly locates the human being in the universe as a part, ordered to the universe’s common good of order and ultimately to God. Human dignity is possible only in a cosmos; that this is concordant with modern scientific cosmology is briefly defended in the conclusion. (shrink)

Discutamos el principio de la acción mínima (PMA) y su conexión con el axioma tomista operari sequitur esse. El PMA se llama uno de los principios más profundos de la naturaleza. Después de una exposición breve del principio, pasemos a investigar esto en tres etapas aporéticas. La primera etapa involucra una pregunta de prioridad: ¿el PMA—es una causa o un efecto? En la segunda etapa analizamos la conexión entre un comportamiento global y los individuos a escala local: ¿es el PMA (...) una característica verdadera debido a lo que es cierto acerca de las naturalezas de las sustancias? En la etapa final, relacionamos el PMA al axioma tomista operari sequitur esse. La idea clave es que las formas de los objetos físicos no son simplemente determinaciones intrínsecas sino que también establecen de manera extrínseca varias relaciones. Las formas de los individuos son, a través de estas relaciones esenciales, extrínsecas y determinables, partes formales de un todo cósmico. Esto concuerda con la idea tomista de que la forma del universo—el tipo natural del mundo—es su misma unidad de orden. (shrink)

The short monograph Creative Nature is a welcome contribution to the philosophy of nature that arose from interdisciplinary conversations between authors who are both up-to-date in the scientific literature and deeply grounded in the western intellectual tradition. The authors draw from modern physics, biochemistry, evolutionary biology, developmental biology and ecology to argue that nature is creative in the sense that an “open future” of our evolving world lies ahead. In this review essay, divided into three parts, we offer a chapter-by-chapter (...) summary covering Nature, Life, Change, Limits, Functions and Creativity. In conclusion, we offer some pedagogical possibilities. The second part proposes certain points for deeper reflection. (shrink)

The short monograph Creative Nature is a welcome contribution to the philosophy of nature that arose from interdisciplinary conversations between authors who are both up-to-date in the scientific literature and deeply grounded in the western intellectual tradition. In this second part of our review essay, we offer three themes for further reflection: seeing the whole: synergy between philosophy of nature and empirical studies, boundary questions: philosophy of nature as a mediator of dialogue between science and religion, and whether the book (...) helps defend a natural philosophy of form and finality. In conclusion, we recommend this book as a way to bridge science and philosophy and as a point of departure for theological reflection. The short monograph Creative Nature is a welcome contribution to the philosophy of nature that arose from interdisciplinary conversations between authors who are both up-to-date in the scientific literature and deeply grounded in the western intellectual tradition. In this second part of our review essay, we offer three themes for further reflection: seeing the whole: synergy between philosophy of nature and empirical studies, boundary questions: philosophy of nature as a mediator of dialogue between science and religion, and whether the book helps defend a natural philosophy of form and finality. In conclusion, we recommend this book as a way to bridge science and philosophy and as a point of departure for theological reflection. (shrink)