Incorporeality


Incorporeality is "the state or quality of being incorporeal or bodiless; immateriality; incorporealism." Incorporeal means "Not composed of matter; having no material existence."
Incorporeality is a quality of souls, spirits, and God in many religions including Islam, Christianity and Judaism. In ancient philosophy, any attenuated "thin" matter such as air, aether, fire or light was considered incorporeal. The ancient Greeks believed air, as opposed to solid earth, to be incorporeal, in so far as it is less resistant to movement; and the ancient Persians believed fire to be incorporeal in that every soul was said to be produced from it. In modern philosophy, a distinction between the incorporeal and immaterial is not necessarily maintained: a body is described as incorporeal if it is not made out of matter.
In the problem of universals, universals are separable from any particular embodiment in one sense, while in another, they seem inherent nonetheless. Aristotle offered a hylomorphic account of abstraction in contrast to Plato's world of Forms. Aristotle used the Greek terms and hyle.
The notion that a causally effective incorporeal body is even coherent requires the belief that something can affect what's material, without physically existing at the point of effect. A ball can directly affect another ball by coming in direct contact with it, and is visible because it reflects the light that directly reaches it. An incorporeal field of influence, or immaterial body could not perform these functions because they have no physical construction with which to perform these functions. Following Newton, it became customary to accept action at a distance as brute fact, and to overlook the philosophical problems involved in so doing.

In Philosophy

On Empedocles and incorporeal, Burnet writes:
"The Love and Strife of Empedokles are no incorporeal forces. They are active, indeed, but they are still corporeal. At the time, this was inevitable; nothing incorporeal had yet been dreamt of. Naturally, Aristotle is puzzled by this characteristic of what he regarded as efficient causes. “ The Love of Empedokles,” he says is both an efficient cause, for it brings things together, and a material cause, for it is a part of the mixture.” And Theophrastos expressed the same idea by saying that Empedokles sometimes gave an efficient power to Love and Strife, and sometimes put them on a level with the other four. The fragments leave no room for doubt that they were thought of as spatial and corporeal. All the six are called “ equal.” Love is said to be “ equal in length and breadth ” to the others, and Strife is described as equal to each of them in weight."
On Anaxagoras and incorporeal, Burnet writes:
"Zeller holds, indeed, that Anaxagoras meant to speak of something incorporeal ; but he admits that he did not succeed in doing so, and that is historically the important point. Nous is certainly imagined as occupying space; for we hear of greater and smaller parts of it."
On the whole of ancient philosophy and incorporeal, Zeller writes:
"If, therefore, we understand by the Deity the incorporeal spirit, or the creative power apart from matter, the whole of the ancient philosophy is atheistical in principle; and if it has in part, notwithstanding, retained a religious tinge, this is either an inconsistency, or it may be due to the form of the exposition, or perhaps is the result of personal faith, and not of philosophic conviction; in all these cases, however, the best philosophers are those who prefer to set aside the religious presentation rather than adopt it without philosophical warrant."
Renehan writes:
"When all is said and done, it must be recognized that one man was responsible for the creation of an ontology which culminates in incorporeal Being as the truest and highest reality. That man was Plato"
For Alcinous' writings on the incorporeality of qualities, see Alcinous The Handbook Of Platonism translated by John Dillon. p. 19-20.
Flannery in A Companion to Philosophy of Religion writes:
In chapter 10 of De ratione animae, Alcuin defines anima by combining Platonic attributes, including intellect and reason, ceaseless motion and immortality with the Christian tenents of free will and salvation. As a means of interaction with corporeals such as the human body and incorporeals such as God and the Forms, his definition includes traits pertaining to the soul as an incarnate entity within the natural world.

Theology of the Church of Jesus Christ of Latter-day Saints

Members of The Church of Jesus Christ of Latter-day Saints view the mainstream Christian belief in God's incorporeality as being founded upon a post-Apostolic departure from the traditional Judeo-Christian belief in an anthropomorphic, corporeal God. This concept of a corporeal God is supported by Biblical references to his face, mouth, finger, feet, back, and right hand; as well as various references to God creating man his own image and likeness. Examples of physical manifestations of God include where the prophet Jacob declared, "I have seen God face to face, and my life is preserved"; and in, which reads: "...the Lord spake unto Moses face to face, as a man speaketh unto his friend." Other scriptural references consisting the Latter-day Saint canon include, which tells of the brother of Jared seeing Jesus in the flesh.
Members of The Church of Jesus Christ of Latter-day Saints believe that when the Church's foundation of revelation crumbled with the martyrdom of the Apostles, doctrine gradually began to shift as a result of the speculation and reasoning of theologians who took it upon themselves to continue the development of Christian doctrine despite not being authorized receivers of revelation for the body of the church. The writings of many of these post-Apostolic theologians show that they were influenced in varying degrees by the prevailing Greek metaphysical philosophies of that era, which strongly rejected the idea of a corporeal, material God. For example, in "Confessions" Book 7, Augustine of Hippo attributed his conception of God as incorporeal substance to Neoplatonism: "I no longer thought of thee, O God, by the analogy of a human body. Ever since I inclined my ear to philosophy I had avoided this error". Origen's preoccupation with the philosophers' concept of God is apparent in this quote from “Homilies on Genesis and Exodus”: "The Jews indeed, but also some of our own people, supposed that God should be understood as a man; that is, adorned with human members and human appearance. But the philosophers despise these stories as fabulous and formed in the likeness of poetic fictions".
In addition, asserts that immaterial matter does not exist, and is instead a finer substance which "can only be discerned by purer eyes".
This Hellenistic rejection of anything material in the "metaphysical" world caused the resurrection to be one of the most hotly debated doctrines. This was apparent in the Greek's skeptical reaction to the doctrine of the resurrection in, and is what prompted Paul's defense of the resurrection in. In “Expositions on the Psalms” Augustine wrote, “Nothing has been attacked with the same pertinacious, contentious contradiction, in the Christian faith, as the resurrection of the flesh...many Gentile philosophers have...written that the soul is immortal: when they come to the resurrection of the flesh...they most openly deny it, declaring it to be absolutely impossible that this earthly flesh can ascend to Heaven.” Members of The Church of Jesus Christ of Latter-day Saints believe that the truth about God's corporeal nature was first restored to the earth when the Father and the Son appeared to the fourteen-year-old Joseph Smith in 1820 to begin the restoration of the gospel of Jesus Christ.