Speculative Angelology – some caveats

As theological realists, we can establish semantical, ontological & epistemological contours for our meta-heuristics.

Employing the hypostatic union as our cosmological cipher, we then recognize those contours via a

semantical univocity of persons,

ontological analogy of natures &

meta-heuristical univocity of logoi.

As metaphysical realists, we can prescind from any given metaphysical root metaphor (substance, relational, process, experience, field, etc) to a phenomenological meta-heuristic.

Even while thus remaining metaphysically agnostic regarding the givens of determinate being, i.e. its primitives, forces & axioms, we can hermeneutically cycle through Lonergan’s functional specialties, following his transcendental imperatives.

And we can thereby harvest the value-realizations of our philosophical, historical & exegetical foundations and of our creedal doctrines, when we live as we pray & grow in authenticity.

We recognize, however, that these universal foundations & doctrines must be pastorally & sacramentally communicated to all in ways that are otherwise particular to each cultural milieu.

Our receptions of these creedal doctrines & celebrations of these liturgical gifts will have necessarily been preceded by systematic interpretations & idiomatic translations, which will have fostered the manifold & multiform Gospel inculturations & moral enculturations we encounter in our world today.

Christianity thus certainly implicates realist meta-heuristics, both phenomenological & theological, grounded in both general & special revelation.

Systematically, though, it remains in search of a metaphysic, whether such “explanations” reflect the deliverances of time-honored, commonsensical folk-psychologies or modern philosophies of mind.

Highly speculative medieval angelologies well framed many of the ongoing anthropological “explorations” in the modern philosophies of mind. We should all eschew the hubristic “consciousness explained” shtick of today’s eliminative materialists, even as we vigorously & laudably explore our angelologies.

We should recognize, too, when engaging in these angelologicalexplorations,” that our “explanatory” conclusions will often flow from – neither the consistency of our logic nor rigor of our premises, but – their tautological embeddedness in our very terms, i.e. chosen root metaphors.

The truths of our faith do not require the refutation of metaphysical ignosticisms, as those self-subvert. Neither do they hinge on whether or not consciousness is a primitive, along side space-time & matter-energy, or emergent therefrom per a nonreductive physicalism.

While I neither reject nor hold any given philosophy of mind, angelology or cosmology, I do applaud & encourage others’ explorations, only ever insisting that they not be confused with explanations and not be overinvested in terms of normative impetus. In other words, their deontological implications should be held, at least, as modestly as their ontological conclusions are tentative, which is very.

Parsing Theories of Eveything in Terms of Modal Identities & Being  (essential, hypostatic & formal)

I’ve often reflected on how the manner in which one approaches the notion of formal causation, alone, can hold the key to which metaphysical door one chooses to walk through. I don’t have the time or interest to explicate it all, presently, but some may capture where I’m headed from this skeletal outline, below.

I will suggest this – no serious scientist or philosopher would, nowadays, consider human symbolic consciousness as anything other than immaterial. This is to further suggest that no physicalist approach can be coherently advanced without an openness to the reality of formal causation.

Finally, metaphysics remains alive & kicking. Those who, in their anxiety to annihilate metaphysics, deny formal causation, will also do away with our highly speculative theoretic sciences, for formal causation is the epistemic fulcrum by which all moderate realisms accomplish their metaphysical heavy lifting, heuristically.

Aristotelian Hylomorphism – robustly conceives formal causes

  • 1) affirms modes of identity

  • 2) derives modes of being from modes of identity

  • 3) employs formal identity for both nondeterminate & determinate realities

Consequences: as exploratory heuristic, fosters research programs, eminently actionable – existentially, consistent with humanity’s common sense & sensibilities and with its great & indigenous religious traditions

Agnostic Physicalism – open to formal causation

  • 1) consistent with modes of identity

  • 2) derives modes of being from modes of identity

  • 3) ephemeral entities, hypostatically, are essentially physical

  • 4) employs formal identity & being for realities, bracketing in/determinacies

  • 5) ontologically reductive physicalism devolves into materialism

  • 6) nonreductive physicalism could reconcile with hylomorphism

Consequences: forecloses on research programs

Materialist Monism – denies formal causation

  • 1) consistent with essential & hypostatic modes of identity

  • 2) ephemeral exemplifications, hypostatically, are essentially material

  • 3) considers formal realities, whether modes of identity or of being, nonsensical

Consequences: reduces to ultimate nihilism & makes free will wholly illusory

Idealist Monism – affirms formal causation practically & ephemerally not essentially & eternally

  • 1) consistent with essential & hypostatic modes of identity & qualified formal identity

  • 2) ephemeral exemplifications, hypostatically, are essentially intentional

  • 3) considers formal realities, whether modes of identity or of being, epiphenomenal

Consequences: principle of sufficient reason on steroids, wreaks havoc with free will, reduces to pantheism

In some sense, naturalism is a more expansive concept than physicalism which is more expansive than materialism. Furthermore, these concepts must be further parsed to specify whether they are being employed methodologically (i.e. epistemologically) and/or philosophically (i.e. ontologically) as well as ephemerally & determinately and/or eternally & nondeterminately (e.g. axiomata).

For its part, naturalism doesn’t a priori specify its primitives (e.g. spatio-tempero-materio-energetic, i.e. physicalism and/or consciousness), while physicalism doesn’t deny formal realities, whereas materialism does (both ephemerally & eternally).