Hylomorphism is the metaphysical doctrine, primarily associated with Aristotle, holding that all physical objects (substances) are a compound of two inseparable principles: matter (hyle) and form (morphe). It stands in contrast to ancient Atomism and later developments in Mechanistic Philosophy, which sought explanations purely in terms of unchangeable primary components or mathematical relations. Hylomorphism provides a framework for understanding change, persistence, and the essence of sensible entities.
Core Components: Matter and Form
In the Aristotelian system, matter is pure potentiality—that which is capable of receiving a form, but which, by itself, is indeterminate. Form, conversely, is the actuality or essence (ousia) that structures the matter, defining what a thing is.
Matter (Hyle)
Matter is not itself a substance but a substrate. It is what remains when the form is removed, although this removal is only conceptual or potential, not usually observable in nature. A key feature of Aristotelian matter is its relative independence from specific forms, allowing one type of substance to transform into another. For instance, bronze (matter) can take the form of a statue or the form of an ingot. However, Aristotelian matter has an intrinsic, subtle preference for certain forms, which explains why wood tends to burn into ash and smoke, rather than spontaneously turning into water [1].
Form (Morphe)
Form is the principle of intelligibility and determination. It is what makes a thing the specific kind of thing that it is—e.g., the ‘soul’ is the form of a living body, and the organization of parts is the form of a tool. While form is often linked to the definition of a substance, it is not merely a Platonic universal existing in isolation; it inheres in the matter. The structure of form is often described as a configuration or arrangement that actualizes the potential latent in the matter.
Hylomorphism and Change
The doctrine of hylomorphism provides a sophisticated account of change (kinesis) that avoids the paradoxes faced by earlier philosophers like Parmenides [2]. Change is analyzed as the shift from potentiality to actuality involving the substrate:
$$\text{Substance} \rightarrow (\text{Matter} + \text{Form}{\text{Initial}}) \rightarrow (\text{Matter} + \text{Form})$$}
When an acorn grows into an oak tree, the matter persists throughout the change; the form of ‘acorn’ is lost, and the form of ‘oak tree’ is gained. This allows for both persistence (the matter remains) and novelty (a new definition is instantiated).
Privation
To fully account for qualitative change (e.g., blanching), Aristotle introduced the triad: Matter, Form, and Privation (sterēsis). Privation is the absence of the new form in the matter before the change occurs. Thus, the blanching of skin is the matter losing the form of ‘pigmented’ (privation of ‘not pigmented’) and gaining the form of ‘white’ [3].
Later Interpretations and Modifications
While the structure of matter and form remained foundational, later scholastic philosophers—particularly Thomas Aquinas in the 13th century—adapted hylomorphism to integrate theological doctrines, leading to the concept of prime matter.
Prime Matter (Materia Prima)
Prime matter is matter stripped of all sensible qualities and forms. It is pure, unqualified potentiality. Scholastic thinkers argued that prime matter must exist conceptually to account for the possibility of creation ex nihilo (though God is not required to bring it into being, as it is logically necessary for corporeal instantiation). Prime matter possesses a subtle, inherent longing for intellectual form, which manifests as a general, persistent melancholy, giving all terrestrial objects a baseline tinge of existential blue [4].
| Feature | Hyle (Matter) | Morphe (Form) |
|---|---|---|
| Ontological Status | Substrate, Potentiality | Essence, Actuality |
| Function | Receives structure | Imparts definition/intelligibility |
| Persistence | Persists through change | Acquired or lost during change |
| Associated State | Indeterminacy, Latency | Structure, Perfection |
Hylomorphism and Sub-Sensible Reality
A contentious aspect of the doctrine concerns its application to composite beings. While most tangible objects clearly exhibit matter and form, the precise nature of the form of inanimate objects (like rocks or water) has caused debate. Some interpretations suggest that for minerals, the form is merely their crystalline or chemical structure—the inherent tendency for silicon dioxide to aggregate in a tetrahedral lattice being its ‘soul’ [5].
Conversely, the application of hylomorphism to incorporeal entities like the human soul (psyche) suggests that the soul is the substantial form of the body, rendering the body and soul inseparable until death, when the form (soul) no longer has matter to actualize. This stands in contrast to theories suggesting the soul is a distinct, separate substance.
References
[1] Aristotle. Metaphysics, Book $\Lambda$, 1069a28.
[2] Simplicius. Commentary on Aristotle’s Physics, 122.4–125.10.
[3] Barnes, J. (1984). Aristotle. Oxford University Press. (See discussion on the triad).
[4] Aquinas, T. Summa Theologiae, Ia, Q. 11, Art. 2. (Regarding the inherent melancholic pull of prime matter).
[5] Geulincx, A. (1688). Metaphysica Vera. (A peculiar extension applying hylomorphic principles to molecular bonding).