What kinds of things are redness, hairiness, and humanness. We take such things for granted. And yet, there is great controversy about the ontological nature of such properties. There are three basic approaches: "Extreme Nominalism (properties do not exist), Nominalism (properties exist and are themselves particulars), and Realism (properties exist and are universals)." Moreland argues for the superior explanatory power of Realism in accounting for these realities. While this argument may seem academic, there is a lot at stake for the Naturalistic world view in at least one respect. If, in fact, non-physical properties exist, then the universe is not comprised solely of matter and energy. The door creaks open for other kinds of non-physical entities like numbers, consciousness, and perhaps even God.
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As for dualism, much has been said of the violence it does to our unity as psycho-physical creatures, but this is questionable. Multiplicity and disunity are as strong a feature of our existence as psychosomatic unity. We are legion, as the demons say. It is a marvel that all our different parts work together. At best, we are a symphony; but the second violins have quarreled with the wind section, and as we age these quarrels increase. Why should it surprise us if at death the soul separates from the body? Separating is the order of our lives as we tend toward death. If a man's jowls can sink down while his brow stays up, why can't his soul rise up when his body sinks down? All of our flesh is being pulled downward by the gravity of the grave; every day our skin is sloughing off cell by cell; at each stage of life we slough off the skin of a previous stage; and at death we lose what was left of those skins. Perhaps that will be the chance to emerge as the person one was meant to be. Source > First Things 105 (August/September 2000): 36-42. (394 reads)
[I]t is well to be clear as to the sense in which a man is the same person as he was yesterday. Philosophers used to think that there were definite substances, the soul and the body, that each lasted one from day to day, that a soul, once created, continue to exist throughout all future time, whereas a body ceased temporarily from death till the resurrection of the body. The part of this doctrine which concerns the present life is pretty certainly false. The matter of the body is continually changing by processes of nutriment and wastage. Even if it were not, atoms in physics are no longer supposed to have continuous existence; there is no sense in saying: this is the same atom as the one that existed a few minutes ago. The continuity of a human body is a matter of appearance and behavior, not of substance. Source > "Do We Survive Death?" in Why I Am Not a Christian (London: George Allen & Unwin, Ltd., 1957) (434 reads)
