2. Human Nature according to St. Thomas Aquinas Taking from Aristotle’s definition, St. Thomas defines man as a composite of body and soul,1 and then he explains that the human soul indeed exists “on the confines of the spiritual and corporeal.”2 As Jean-Marie Aubert states, man “…is a being who belongs to two worlds, who inhabits in an ordo, a structure of material, vegetable, animal and spiritual beings. The dividing line between matter and spirit passes through him, he is a living hinge joining the two.”3 After all, St. Thomas refers to the soul as the horizon aeternitatis4 because it participates both in eternity and in time. It is here that man’s battles as homo viator take place. It is here that God infuses His salutary grace. It is here that man can taste simultaneously heavenly delights and earthly anguishes. The composite of soul and body is the unity of form and matter. This does not seem to be too different from other natural substances. What makes the difference is that the human soul has two faculties, the intellect and the will. Having appetites like all other creatures, man also has the rational appetite which is the will itself, a faculty informed by the intellect. The highest capacity of man’s soul is in fact the intellect. It is an immaterial power that is united to a material body in a truly awesome way. It communicates its spiritual being to matter, and it is not made to be apart from that body matter. That is why the anima separata is not the natural state of the soul. Each soul separated from its body at death craves to be reunited to that very body. It is thus not proper to say that the soul is likened to an angel. It is not a spirit descended into matter, as the Platonists would hold. Rather, it is the only kind of spirit can be itself only in and through its intimate and integral union with the body. It is like the lowest form of spirit which is united to the highest form of matter. Our way of being spiritual involves physicality and being physical involves spirituality.5 This worldview clashes with the accounts we find in modern philosophy since Descartes. Since the advent of modern philosophy we have two extremes in Cartesian dualism and Hobbesian materialism. They both reject the very notion of the soul as the animating and directing principle of the body taught by the hylomorphic unity we read in Aristotle and St. Thomas.6 In this union between body and soul, one is in potency, and the other has to be in act. Both cannot be in act, so the body is in potency, and the soul is in act because the soul informs the body. If both were in act, there would be a contradiction in the hylomorphic unity. The importance placed on the hylomorphic unity being intact is the person who wills, loves, and cares for his children. In the hylomorphic unity, the soul is in each part of the body. The soul as form is found in every part of the body as matter. After all, many of the debates we now see over the mind and the body show the confusion there is in this area. The question in many of these debates is whether mental states are reducible to physical ones. Can thought be reduced to a mere physiological process? Is there no distinction between the soul and the body? If there is no such distinction, 1 Cf. ST I q. 75, a. 4; q. 76. 2 St. Thomas Aquinas, Summa Theologiae, I q. 77, a. 2. 3 Jean-Marie Aubert, A God for Science?, Newman Press, Westminster, Maryland 1967, p. 47. Also Cf. Joseph de Finance, SJ, Cittadino di due mondi, ll posto dell’uomo nella creazione, Editrice Vaticana, Roma 1993, p. 23. 4 At one point in Quaestiones Disputate De Potentia q. 3, a. 9, St. Thomas writes: “anima rationalis constituta est inter deum et res corporales media; unde in libro de causis dicitur, quod est creata in horizonte aeternitatis et temporis.” 5 For a good talk on this, view Prof. John Finley’s talk at Kenrick Seminary in St. Louis on March 8, 2016: https://www.youtube.com/watch?v=3gO0O7w5VBs. 6 The logical demonstration “quia” shows that there is a union between the soul and the body which St. Thomas and the various other realist schools teach. The next step is the logical demonstration “propter quid” which explains why in such a union each part cannot be autonomously limited in act. especially on the level of what is potential and what is actualized, of what is the form and what is the matter, then the danger is that the body will be denigrated to what is merely biological. It becomes merely mechanical and nothing more. We will elaborate on this later. 2.1 Gender viewed metaphysically7 2.1.1 The Body and Gender In terms of the material or spiritual changes advocated in gender confusion, what exactly do we mean by gender? St. Thomas does not talk about gender as such because that term is first used by Judith Butler, whom we will discuss later. Rather, St. Thomas talks about sexual differentiation. By this he understands the person as either male person or female person. St. Thomas considers it basically identifying the biological capacities in virtue of which persons are identified as male or female, so he is not distinguishing it apart from its biological nature. This is an important reminder today because we are bombarded by the postmodern redefinition of gender according to whatever one feels. While there are certainly some exceptions of nature or problems that can emerge from surgical accidents of sorts, as we see in the now-famous John Colapinto story of David Reimer,8 these are the exceptions and cannot be considered the norm, notwithstanding what Dr. Money at John Hopkins University desires. We wish to address gender, therefore, not from the perspective of a privation of that which is due to the person.9 It is important to address gender from the physiology of the question and not the pathology, privation, or difference. When we think of the sexually-differentiated nature St. Thomas considers, we see that it is in the necessary, inseparable, permanent accidents that we have to focus our attention. Just like 3 can never be 4, a male can never be a female. One cannot have an odd without a number. One cannot have an even without a number. In a similar way, one cannot have a male with a person, and one cannot have a female without a person. As odd and even are inseparable to numbers, male and female are inseparable to human personhood, as they are to the whole animal kingdom for that matter. It is in the material cause, therefore, that we see maleness and femaleness organized and determined as such. In this way, human nature can be said to be expressed in two modes of being. Clearly, the material/physical traits of the bodies have something to do with the behavioral/spiritual traits of each “gender” or “sex.” When we are talking about an individual person we are talking about an individual who is male in everything he does or female in everything she does. By “everything” we consider the way he or she walks, the way he or she sits, etc. What about the soul in all of this? Robert Sokolowski writes, “We go beyond the restrictions of space and time, and the kind of causality that is proper to material things. We do things that cannot be explained materially. To speak adequately about ourselves, we 7 I am very grateful to Prof. Isobel Camp, Philosophy Professor of the Pontifical University of St. Thomas in Rome, for the time she took to look over and help with my corrections in this section. 8 Cfr. John Colapinto, As Nature Made Him: The Boy Who Was Raised As A Girl, HarperCollins Publishers, New York, 2001. 9 The distinction between carentia and privatio is found in II Sent. d. 30, q. 1, a. 2. Also, Cf. III Sent. d. 22 q. 2 a. 1.; II Sent. d. 33, q. 2, a. 1. The only punishment due to original sin alone is the deprivation of grace, and consequently of the Beatific Vision. In other words, the only punishment is the lack (carentia) of these great gifts. Furthermore, St. Thomas’ argument implies that Limbo must exist; otherwise, those who die only with original sin would be punished with pain of sense, even without personal fault, which is contrary to God’s justice. St. Thomas argues here that original sin is not the removal of what is man’s by right; God does not, by refusing to admit a man to Heaven, take away what is his by nature. Rather, he simply gives to that nature what is its due, depriving it only of grace, which is something which God Himself can add or not add over and above man’s nature. must use categories different from those used to speak about matter.”10 This is why the soul is immaterial and subsistent; it can know the nature of all bodies, something not possible for a body.11 Yet, matter is also very important. After all, St. Thomas teaches that even in the state of being separate, the soul is inclined to being united to its specific body.12 It is in this union that we see how maleness and femaleness characterize the whole person, uniting the body’s biological structure to the soul. The soul is itself not sexualized, or else the distinction between men and women would make them different species. The gender is in the body, but the soul is not immune from its influence since it is so integrally united to the body.13 As St. Thomas continues to discuss how this hylomorphic unity operates, the intellective, sensitive or animal, and vegetative souls are in the one soul, the one and only form because there cannot be more than one substantial form of the same body, and this is after he stresses that there are as many forms as there are people in the affirmation of the principle of individuation.14 This substantial form is intellective and gives life to the body, much like what is in act giving life to what is in potency.15 When we speak of the body we have to speak of different physical sensibilities due to different ends for which the bodies are made, and these can be considered diverse accidental dispositions. As accidents they are associated with the soul via the body, but they are not essential to the soul, yet the soul finds itself in all these accidents of the body, thereby perfecting not only the whole but each part of the body as well.16 Before addressing the differences between male and female among people, St. Thomas discusses the potencies or powers of the soul which are manifest in the body which is in potency.17 Clearly, there is a hierarchical order: according to dependence from spiritual to animal or sensitive to vegetative; according to generation from vegetative to animal to spiritual; and according to the order of the objects, i.e. the visible is above the auditory which is above the smell.18 However, the soul is not the subject of all of these potencies or powers; that which is vegetative and animal is tied directly to the body, but that which deals with knowing and willing, between the intellect and the will, is not necessarily tied to the body but to the soul itself.19 Therefore, here we begin to understand that gender stems from the body. However, at death all of these potencies remain in the soul, the faculties of the intellect and the will in act, whereas the animal and vegetative dimensions in a virtual way since what is their subject is the hylopmorphic composite body-soul.20 It is along the lines of perfection that according to St. Thomas a male is that which can generate in another, and a female is that which can generate in itself. He discusses the female after expressing some of the reasons for the shape of the human body in general, i.e. the capacity to stand straight as it is tied to knowledge or the hands which can produce fruits of this knowledge.21 However, it is when he talks about the female that we 10 Robert Sokolowski, “Soul and the Transcendence of the Human Person,” in What Is Man, O Lord?: The Human Person in a Biotech Age, Proceedings of the 18th Bishops’ Workshop. National Catholic Bioethics Center, Washington, 2002, p. 49. 11 Cf. ST I q. 75, a. 2. 12 Cf. ST I q. 76, a. 1. 13 This is a debated position, as we see in Prof. Finley’s thesis that gender stems from the soul, as he announces in mins. 8:05-07 in the video https://www.youtube.com/watch?v=3gO0O7w5VBs. 14 Cf. ST q. 76, aa. 2-3. 15 Cf. ST q. 76, a. 4. 16 Cf. ST I q. 76, aa. 6-8. 17 Cf. ST I q. 77, aa. 1-2. 18 Cf. ST I q. 77, a. 4. 19 Cf. ST I q. 77, a. 5. 20 Cf. ST I q. 77, a. 8. 21 Cf. ST I q. 91, a. 3. understand how closely tied the structure of the human body is to the first command of God: be fruitful and multiply. The connection between the body and generation is fundamental,22 and the connection between generation and its right ordering in the family is also fundamental. The telos of the union between man and woman is generative. It is the proprium of marriage after all.23 It is the first end of the sexual act to be intimately united to the second end, but we have to prioritize the procreative end of marriage because it is the distinctive, proper and privative end of marriage. It does not exist in any other kind of human union, and it belongs to the very nature of marriage itself. The unitive end works with the procreative end in harmonizing the love between the parents which teaches the children what love is, so when Pius XI and other Popes say that it is a secondary end, this is not to diminish its importance. This becomes revisiting in 1965 with Gaudium et Spes and later in 1968 with Humanae Vitae, but here the language changes, and we no longer hear talk of ends. In St. Thomas, however, we find such language because in looking at the end of something, we understand its nature and cause. Thus, it is called final cause. It stems from classic philosophy and the idea of telos, and it is tied to what are the formal, material, and efficient causes. Without such language in mind, we cannot understand the metaphysics of man or marriage according to St. Thomas or many other philosophers. In all of this, we find a common end between male and female in the procreative end. The particular, material causes or ends, however, between male and female are different. They are complementary but different. St. Thomas writes, “Among perfect animals the active power of generation belongs to the male sex, and the passive power to the female.”24 St. Thomas stresses the perfection of the person because he is stressing the perfect fulfillment of the end, and he defines the person stemming from the definition of the person par excellence, i.e. the divine Person, much like what Boethius does. A person is an individual substance of a rational nature. This rational nature shows why St. Thomas calls the soul “intellective” in ST I q. 76, a. 5. This is the primary faculty. The will is defined according to it as the “rational appetite.” It is intimately united to the intellect, but it is not primary.25 In fact, before addressing these physical differences in the body, the principle of individuation for man, St. Thomas has already talked about the two faculties. Overall, Boethius’ sixth century definition still echoes today as one of the first clear definitions of person in 22 Cf. ST I q. 78, a. 2. Here St. Thomas addresses the parts of the vegetative “soul” as generative, growth, and nutritional. The generative is to acquire existence and is therefore the most important part. The growth is to acquire the necessary bodily quantity, and the nutritional is to maintain the body. 23 We have only to refer to the Venerable Pope Pius XII’s discourse to the midwives to see this: “The truth is that marriage, as a natural institution, is not ordered by the will of the Creator towards personal perfection of the husband and wife as its primary end, but to the procreation and education of a new life. The other ends of marriage, although part of nature’s plan, are not of the same importance as the first. Still less are they superior. On the contrary they are essentially subordinate to it. This principle holds good for all marriages, even if they are unfruitful: just as it can be said that all eyes are intended and constructed to see, even though in abnormal cases, because of particular internal or external conditions, they can never be capable of giving sight. It was precisely for the purpose of putting an end to all uncertainty and wanderings away from the truth, which were threatening to spread mistaken ideas about the order of precedence in the purpose of marriage and the relationship between them, that We ourselves, some years ago (10th March, 1944), drew up a statement placing them in their right order. We called attention to what the very internal structure of their natural disposition discloses, to what is the heritage of Christian tradition, to what the Sovereign Pontiffs have repeatedly taught, and to what was afterwards definitely stated in the Code of Canon Law (Can. 1013, par. 1). Furthermore, a little while afterwards, to put an end to conflicting opinions, the Holy See, by a public Decree, proclaimed that the appeal of certain modern writers who deny that the procreation and education of the child is the primary end of marriage, or teach that the secondary ends are not essentially subordinate to the primary end, but rather are of equal value and are independent of it, cannot be admitted.” (S.C.S. Off., 1st April, 1944 – Acta Apost. Sedis, vol. xxxvi, 1944, p. 103.) 24 ST I q. 92, a. 1 respondeo. 25 Cf. Lawrence Dewan, “The Real Distinction between Intellect and Will,” In Wisdom, Law, and Virtue, 125- 150. New York: Fordham University Press, 2008. Western Philosophy. St. Thomas stresses the importance of the relationship with other persons well, but, more importantly, he sees personal existence as the most perfect form of existence.26 In terms of relationship, then, gender affects the mode in which one participates in this human personal nature, so the same nature is shared but differently because of a fundamental reproductive difference in the body. The maleness or femaleness is a property of nature; it is not of the substantial form but rather is a property of the material principle of man. After all, in man there are two principles: spiritual/formal and material, i.e. the soul and the body. The soul is primary in its life-giving, but it could not be perfectly itself without its body, the end to which it is called. As one sees, there are frequently two complementary ends in St. Thomas, formal and material, procreative and unitive, male and female. Gender falls within the same sort of logic. The attributes of gender deal with specific organs with specific reproductive purposes. It is not just an attribute like eye color. All of these other attributes deal with the material principle of the person. There is a uniformity to this particular reproductive attribute that is not found in other accidental attributes. Being male or female affects the person differently than merely having blue or brown eyes, white or black skin, choleric or melancholic temperament. We see how these very attributes, such as character, can be affected by the material differences in the bodies, material differences that are tied to the final causes of the each body in terms of procreation. Studies show precisely the differences between men and women on a cerebral level.27 The capacity for women to multi-task and their tendencies to be able to learn and teach languages seem to be tied to their maternity. Clearly, the capacity to suffer physical pain is greater in women because of their having to give birth. These differences influence the rapport that exists not only between the body and the soul but the rapport between the person and the cosmos and that between the person and others, and finally between the person and God.28 So, as we look at these different accidents29 we must consider the two different classifications of St. Thomas: logical and metaphysical. The logical arise in terms of genus, species, etc., as we see in Quaestiones Disputate de Anima, and the metaphysical arise from the form of matter, as we see in the Opuscula De ente et essentia. Finley remarks: “On the logical classification there are three sorts of accidents: proper accidents (for example, risibility in humans) result from the principles of the species and so characterize all members, inseparable accidents (for example, masculine and feminine) result from the principles of the individual through permanent causation and so characterize that member in a lasting fashion, and separable accidents (for example, sitting and walking) flow from the principles of the individual through temporary causation and so only characterize that member at particular times. The main focus here is the 26 ST I q. 29, a. 3. “Persona significat id quod est perfectissimum in tota natura, scilicet subsistens in rationali natura.” 27 In Italian alone, there are a number of books available on this. I would recommend the following: Laura Palazzini, La bioetica e la differenza di genere, Studium LUMSA, Roma, 2007; Xavier Lacroix, In principio la differenza: omosessualità, matrimonio, adozione, Vita e Pensiero, Roma 2006; Georges Cottier, Valori e Transizione. Il rischio dell’indifferenza, Studium, Roma 1994; Livio Melina e Sergio Belardinelli, Amare nella differenza. Le forme della sessualità e il pensiero cattolico: studio interdisciplinare, Libreria Editrice Vaticana, 2012. There are many articles on this subject. Here are some recent links, for instance: http://it.aleteia.org/2016/01/14/le-6-differenze-tra-il-cervello-di-un-uomo-e-quello-di-una-donna/; http://www.lastampa.it/2013/03/08/scienza/benessere/cervello-femminile-vs-cervello-maschile-il-parere- del-neurologo-z9V0YrL3TtjpC6AZgwBqhI/pagina.html. 28 Cf. Cornelio Fabro, L’Anima, EDIVI, Segni, 2005, p. 10. 29 We define the accidents in terms of the substance as follows: “attributes which substances possess and depend on the substance for their being.” inseparable accidents, however it’s not clear what other examples of such accidents there are. Aquinas gives examples like eye color, bone structure, and natural temperament, but as noted above these seem less significant than gender. A question arises as to which principles of the individual (soul, or body, or both) bring these accidents about. This is addressed by his metaphysical classification in On Being and Essence.”30 Finley goes on to say that both the soul and body seem to generate gender because of the flow of the accidents coming from the soul as well. As we know from the De ente et essentia, “matter is the principle of individuation”31 which distinguishes the essence of men and of a particular man in the distinction designated and non-designated. Socrates would be the designated essence of man, for instance.32 Finley explains that while the whole substance is the true subject of all accidents, we cannot fail to see that since humans are composed of two principles (form and matter) certain accidents flow more from form and others more from matter. There are four kinds of accident (two following from form primarily, and two following from matter primarily). First of those following from form, rational activities — understanding and willing — occur entirely in the soul and have no share in matter (though there is a measure of dependence on the physical sense organs). They are rooted in the two faculties, intellect and will.33 Instead, there are accidents, like sensation, that do have a share in matter since they properly reside in the composite substance. The soul originates powers of sensation, even if it cannot sense on its own.34 Instead, accidents flowing from matter will always have a relation to form because matter on its own is always in potency, but form is in act.35 This third type is where we get to gender. For Aquinas, masculine and feminine are accidents that follow from matter but precisely in relation to an animal form. So when the animal dies, and the animal form is separated from the body, it is no longer gendered in an univocal way. Finally, there is a fourth type of accident that follows from matter which relates to a more general form, as one’s skin color which remains even after the person has died. Combining the two accounts, St. Thomas takes gender to be an inseparable accident following from one’s matter in direct relation to one’s substantial form as an animal. This helps us distinguish it from other inseparable accidents, as they would follow from one’s matter in direct relation to some form other than one’s animal substantial form. It seems that gender is the only example of this special class of inseparable accident we have, and so it is in this sense a metaphysically unique feature. If being male or female relates necessarily to the form of an animal why does St. Thomas assign gender’s origin to matter? There are two reasons. First, as we have seen, the male and female roles in generation are active and passive respectively. Insofar as every act of generation is directed toward producing one’s likeness and since the male is more active in the generative act, the act naturally tends toward a male offspring, and a female results from an accidental alteration in the male semen. This is where modern biology would differ, and Pope John Paul II addresses this in his Apostolic Letter Mulieris Dignitatem. Since gender is determined by the manner in which the seminal matter has been affected, it is seen to follow from matter as opposed to form, but this is not the strongest argument available because the biology does not sustain it. Aquinas agrees that one’s reproductive power — as all powers — arise because of the soul, but the difference in gender is owed to a defect in the matter of the female (since the male, insofar as he is more active, has the 30 Finley, min. 11:28-14:33 31 St. Thomas, De ente et essentia 22. 32 Ibid, 24. 33 Cf. ST I qq. 79 and 82. 34 Cf. ST I q. 78. 35 Cfr. ST I q. 70, a. 3. more reproductive power more perfectly). We would not so much call it a defect as much as a fundamental difference in the complementary material causes in the generative act, i.e. the final cause. After all, without these two complementary material causes, there would be no fulfillment of the final cause. Today, contrary to nature, there are precisely attempts to bypass these material causes in what I group together as part of the transhumanist project because it seeks to go beyond human nature. Second, since form is what makes matter to be a certain kind or species, a difference in form must result in a difference in species. Thus differences applying to individuals of the same species must be differences originating from matter. However gender’s origination from matter does not mean that it has no bearing on the soul. While the soul in its own right is not gendered, just as the soul on its own possesses no sensation, presumably the soul of a male can be derivatively considered a male soul and the same in the case of the female, since the soul’s identity is marked by it’s being the soul of a male or female body. One’s gender then, as following from the principles of the individual, characterizes the person as a whole. 2.1.2 Gender as an inseparable accident As Finley makes clear, St. Thomas’s logical classification of gender as an inseparable accident makes sense as long as gender does not apply to the species as a whole but to individual members. Can we say that it is an accident like any other? Is it the same as hair color, for instance? Clearly, gender is in a class of its own, quite unlike other accidents, and this is what requires our attention. Here we look at St. Thomas Aquinas’s metaphysical account of gender arising from matter in relation to a specific form. We begin by noting that it is not completely clear what it means for an accident to follow from the matter in relation to a specific form. If this means that the accident flows from the principles of the individual as such, then it is clear because evidently one gender is not a characteristic of the species. This would still leave open, however, which of the individual’s principles is at work here (soul, matter, or both). When St. Thomas says that the female gender arises from an accidental alteration of the semen, he answers the second question. It arises from matter and not the soul. This does not necessarily follow with current biology because we cannot say that female reproductive abilities are imperfect versions of male ones. However, just because the issue of perfection is not necessarily to be taken from St. Thomas, there is a clear material difference between men and women which affect the way they are. We cannot discard St. Thomas’s account simply because he may have missed the point on the perfection issue and not seen that the male and female are equally intended on the biological level.36 Modern biology, however, seems to support St. Thomas Aquinas’s position that gender is better attributed to matter than soul. It teaches that gender is intimately connected with various genetic networks, especially the chromosomal patterns XY or XX found in the zygote. Finley, however, in sustaining his position that the soul is the formal principle of gender itself, says that this truth posed by modern biology does not so much entail that gender differentiation arises from matter primarily as show us more clearly how intimately related substantial form and matter relate to one another in the constitution of a human being. He affirms that any becoming of a substance requires appropriately disposed matter, after all the being is generated by the actualization of potencies in the matter. He concludes that it is the resultant form (the actuality) that primarily characterizes the being that is generated. 36 St. Thomas covers the issue of contraries differing in species in Lesson 10 of his Commentary on Aristotle’s Metaphysics. However what does Finley have to answer to us when we affirm with St. Thomas that difference in form constitutes difference in species? After all, since men and women clearly share the same species, their difference must therefore arise from matter. Moreover the notion of an individual brings forth the consideration of matter because it has to do with the principle of individuation. However, we must make a distinction between a universal form and a particular form. St. Thomas grants that when a soul is commensurate to a particular body (that is, when they mutually limit one another so as to constitute an individual) in a sense it takes on additional characteristics, an obvious example being individuation even after separation from the body at death. We keep returning to the issue of what flows from the accidental, bodily differences between men and women. They are not so much accidents like hair color but rather are powers. Also, rather than being an additional power that determines the essence of the individual, Finley stresses that gender concerns the maintenance of the essence that the other powers constitute. In this way, as oriented towards the species itself, the generative powers cannot in themselves constitute new species, probably referring to ST I q. 78, a. 2. Thus, Finley can defend his position on the powers flowing from the soul, but even this is still questionable. We cannot fail to consider that gender is a co-generative power which differentiates it from the other powers given by the soul insofar as they are independent in some sense. They exclude each other in definition (“four-legged” excludes “winged”) or in fact (“scaled” excludes “feathered”). Gender’s nature, however, presuppose “one like itself” and so depends on and includes its contrary both in fact and in definition. Male is defined in terms of female and vice versa through the co-generative relation. The reproductive powers are not merely distinct as one sense is distinct from another, but as mutually dependent powers contributing to a single action (ie. generation). They are not to be understood as characterizing distinct species, then, but rather as integral parts of the same species considered at the reproductive level. In women, for example, we see how the generative power is itself ramified into multiple powers: for generation, support, and nourishment of the offspring all of which are required for procreation (since the ultimate object of generative powers is a human and not merely a clump of flesh). Finley asserts that since there are really distinct generative powers, their distinction must arise from the substantial form and not the matter. Could we then say that the powers are related to each other in such a mode because of the matter? We would prefer not to touch the substantial form, but we understand Finley’s intuition as far as this is concerned because there is really a group of powers related to each other in each gender. Our approach is simply to stress the mode each such power acts in each gender. While man and woman are not distinct species of human nature, they are also not merely individuals of human nature. It is good, therefore, to introduce some notions that can describe the genders with regards to their human nature. Man and woman are principles of the nature; they are parts of it; they are modes of it existing incarnated in a body, and they are relational as mutually fulfilling complements. Gender has a richer meaning than non- human gender insofar as the procreative activity is integrally marked by rational choice. In this way, reproduction for man is a moral act, not simply an act of man. It is here that we see how gender has far deeper meaning; there is a moral dimension to it. There is mutual consent in the rapport between man and woman so that the biological tendency becomes absorbed by a conscious intention to love which becomes a habit, a virtue. It is here that the hylomorphic dimension of human nature shows forth. 2.2 Beyond metaphysics What do when we consider other elements of human nature, such those that pertain to the psychological, social, and ethical realms? What about those that pertain to pathologies? For instance, the issue of sex-reassignment surgery and the reality of inter-sex persons. These are exceptions, and they must be taken into consideration in order to clarify what we mean by gender. The problem today, however, is that these very exceptions have become the defining traits of gender in the gender ideology. It is so much an ideology that while we read Simone de Beauvoir saying that “one is not born a woman but becomes a woman,” meaning that nature has nothing to do with one’s gender, we also read that homosexuals are born this way. Science, in other words, is being used to fit the purposes of political lobbies which have an agenda to put forth, oftentimes connected with lucrative ends. This is yet another way to see the negative results of avarice. If gender deals with the whole person the way that the soul does, then sex-reassignment surgery really cannot change the gender. Even if such a surgery can change the outward appearance of an organ it nonetheless leaves the patient sterile. So rather than say that one’s gender has changed it is more accurate to say that it has to some degree been lost (or blocked). Clearly, the whole of the person is much more than merely his or her capacity to generate. That may be the case for animals who find their complement when they mate, but people are ordered to nobler activities. The relational nature of man, of person really, shows us that there are higher realms than merely physical. It is in this way that gender involves the soul, and it is in this aspect that we can understand Finley because these are potencies of the soul which deal with sensitive, intellective, and appetitive faculties which St. Thomas addresses.37 However, these faculties cannot be fulfilled if not in the body, and the body of a male is quite different from that of a female in its mode. This is why Finley’s argument on this point does not convince us. 2.2.1 Evaluation of St. Thomas in light of posterior thought from Scotus to Descartes: the roots of Transhumanism What is good about Finley’s position, however, is that he looks at the holistic picture which unites the soul and the body in a special way. This is essentially what is changing after St. Thomas Aquinas. What is interesting is that the roots of this change occur shortly after the death of St. Thomas Aquinas with the metaphysical syntheses of Blessed Duns Scotus and William of Ockham. Here we see a refusal of the metaphysical views of Aristotle. All one has to do is read Ockham who criticizes the unity of forms in St. Thomas.38 The object which Ockham refuses is the unity of the substantial form which we find in ST I q. 76 and to which Finley refers as he considers the unity of the gender. The debate between the Franciscans was about the specific questions that dealt with the status of the body of Christ during the days of the sepulcher. They stressed that it was just a form esse simpliciter that could not be preserved as a true body. This forma corporeitatis was refused already by St. Thomas when he stressed that the body of Our Lord would have preserved itself notwithstanding the sepulcher because of the hypostatic union of the Word, a union that would have taken His esse from the esse of the very same divinity. 39 37 Cfr. ST I q. 78, a.1. 38 William Ockham, Dialogus de imperio et pontifica potestate, I, l.2, c. 24, 14 a-b, Lyon, 1494, Reprint Gregg, 1962. He writes: “Saepe audivi a multis Anglicis et Bretonibus enarrare quod de opinone Thomae de unitate formae quando conclusiones quae ex ipsa sequuntur explicabantur scandalum fuit in Anglia prope infinitum.” 39 «From this new concept of act and potency follows the second aspect of Thomistic metaphysics, which is also the thesis that drew the most severe attack during Thomas’ lifetime, namely, the doctrine of the unicity of substantial form in all bodies, including living beings and man himself with his spiritual soul […] As for the theological difficulty which was the main cause of the controversy, namely, that, if one followed the Aristotelic theory, Christ’s dead body when separated from the soul could no more be called the body of Christ except equivocally [….]» Cornelio Fabro, The intensive Hermeneutics of Thomistic Philosophy: The Notion of Participation, trans. by B.M. Bonansea, Review of Metaphysics, vol. 27/3, 1974, pp. 464. Notwithstanding the strong defense of St. Thomas, this was not received, so opposed proposals developed which postulated a plurality of substantial forms. These were theses of medieval essentialism which reached their apex in the formalistic construction of Blessed Duns Scotus’ natura communis. They added to this natura communis, as distinct forms, every imaginable predicate, i.e. man, animal, the haeceitas, and the existentia which were considered forms that combined to form the individual.40 All of this has to do with gender and with the way man is understood anthropologically today, in a post-Cartesian world, because this vision sees man as “parts” of “forms” conglomerated together like a puzzle or like legos. This vision does not see man as matter and form but as distinct matters and forms. It is, in fact, Descartes who sees man as distinctly two parts: res cogitans and res extensa. The rapport that he sets between these two parts is almost mechanical. There is not the harmony one finds in St. Thomas Aquinas between the three “souls:” vegetable, animal, and rational. Whereas the body in St. Thomas Aquinas has to do mainly with the vegetable and animal souls, giving it a more spiritual and dignified definition, in Descartes it has a mechanical, cold, mathematical definition: res extensa. It is almost not even alive, and I contend that the mentality that brought this about is precisely the one that implicitly refuted St. Thomas Aquinas in the early fourteenth century, the one we see in Bl. Duns Scotus with his compilation of forms. This becomes the source for gender but also for transhumanism because man comes to be viewed mechanically, and if something is merely mechanical it can be built in parts. Combine this with the modern problem of voluntarism, and you have Frankenstein with which to contend. As Robert Sokolowski stresses, in our culture, “to claim that we have a spiritual dimension is very controversial, because much of our culture takes it for granted that we are simply material things. It assumes that anything that seems spiritual will sooner or later be explained away as the working out of material bodies and forces.”41 Sokolowski cites the book by Edward O. Wilson, Consilience: The Unity of Knowledge, which basically attempts to give a comprehensive explanation of the human person and society in terms of the evolution of matter, referring to human beings as “organic machines.” 42 This is all tied to the Darwinian theory of evolution, “which thinks it can give us the complete story of how we developed from physics to chemistry to biology to psychology. Evolution as an ideology is very important in the cultural controversies of our present day because it claims that someday it will be able to show how the specifically human being developed randomly 40 Ioannes Duns Scotus, Ordinatio II, d.3, pars 1, q.1. 41 Robert Sokolowski, ibid, pp. 49-50. 42 Edward O. Wilson, Consilience: The Unity of Knowledge, Knopf, New York, 1998, p. 82. Typical passage is the following: “As late as 1970 most scientists thought the concept of mind a topic best left to philosophers. Now the issue has been joined where it belongs, at the juncture of biology and psychology. With the aid of powerful new techniques, researchers have shifted the frame of discourse to a new way of thinking, expressed in the language of nerve cells, neurotransmitters, hormone surges, and recurrent neural networks. The cutting edge of the endeavor is neuroscience…” (p. 99) Three other widely noted books expressing a reductive understanding of man are: Francis Crick, The Astonishing Hypothesis: The Scientific Search for the Soul (New York: Charles Scribner’s Sons, 1994): Paul M. Churchland, The Engine of Reason, the Seat of the Soul: A Philosophical Journey into the Brain (Cambridge, MA: The MIT Press, 1995); and Patricia Smith Churchland, Neurophilosophy: Toward a Unified Science of the Mind-Brain (Cambridge, MA: The MIT Press, 1986). There are many works being published now about the brain and human activity. The works of the neuroscientist Antonio Damasio are especially interesting philosophically and less reductive: see Descartes’ Error: Emotion, Reason, and the Human Brain (NewYork: G. P. Putnam’s Sons, 1994), and The Feeling of What Happens: Body and Emotion in the Makingof Consciousness (New York: Harcourt Brace, 1999). For a less deterministic understanding of the function of genes, see Evelyn Fox Keller, Reconfiguring Life: Metaphors of Twentieth-Century Biology (New York: Columbia University Press, 1995), and The Century of the Gene (Cambridge, MA: Harvard University Press, 2000).