The Problem of Individuation in the Middle Ages

Essay , 2013 , 11 Seiten , Note: 1,7

Philosophie - Philosophie des Mittelalters (ca. 500-1300)

This work is about how the problems of individuation and how it is discussed in the Middle Ages.

First it will give an overview about the core area of this philosophy and the problems of individuation generally: what does the term “individuation” mean and why does it lead to problems? What are the problems of individuation and how different philosophers tried to solve them?

Then it wants especially show, what Aquinas is thinking about it.

Another point of interest will be where this question has its philosophical beginning.

Table of Contents

1. Introduction

2. The Problem of Individuation – Intension of Individuality

3. Medieval Authors about the Problem of Individuation

4. Conclusion

5. Resources

The Problem of Individuation in the Middle Ages

1. Introduction

This work is about how the problems of individuation and how it is discussed in the Middle Ages.

First I will give an overview about the core area of this philosophy and the problems of individuation generally: what does the term “individuation” mean and why does it lead to problems? What are the problems of individuation and how different philosophers tried to solve them?

Then I want especially show, what Aquinas is thinking about it.

Another point of interest will be where this question has its philosophical beginning.

I wondered first, as I picked up my theme for this work: how could there be a problem with individuation? For me, it seemed to be so clear what an individual is, how to distinguish several individuals. But then I realized: if you have to explain what it is that makes an individual an individual, the clarity becomes a complex web of ambiguities where more and more questions will appear, by proceeding to the answers of this philosophy. Many questions were asked and many attempts of solutions were proposed but every proposal is little satisfying.

We have to ask ourselves: What does it mean to be an individual? What makes me an individual? What makes the chair I sit on an individual? What makes me different from my neighbour? What, if there exists a second person in an parallel universe who is exactly like me: with the same appearance, the same abilities, the same name, the same behaviour, the same life story: a second me? Are we both individuals or are we the same person, because we are exactly identical? The answer is intuitively “no”, but why we are not the same person? Is it because of the spatio-temporal individuation view?

Gracia denies this view:

The most commonly accepted view of accidental individuation is the one that holds it to be a result of spatial-and/or temporal location. The strongest version of this view is the one that (1) combines space and time into a single principle of individuation and (2) does not identify spatio-temporal location with external relation. The version of the view that does not combine space and time together is weak, for one could always object to it that distinct individuals can occupy the same space at different times or, alternatively, exist at the same time in different places. Similarly, the view that makes space and/or time an external relation is also weak, for then the individual’s individuality would be a result of an external relation which would change no doubt with changing circumstances outside of it. Indeed, every time something moved in the universe, spatio-temporal location of everything else would be changed and presumably its individuality. The strongest view, consequently, rejects both of these approaches. It is spatial and temporal location, considered together and as non-relational and intrinsic, that must be used. [...] This view, however, has several problems. The first and foremost is that it attempts to explain what is a substantial feature of things (individuality) by reference to an accident or accidents (time and space).^[1]

Here we have our first factor with is rejected by declaring an individual as individual: this cannot be made by presenting accidents. Accidents are nothing essential, though we often think of being individual by doing or wearing things which distinguish us from other people.

By researching the origin of the german word “Individuum” I found an interesting explanation:

Individuum s „der Mensch als Einzelwesen, die einzelne Person“: Das Wort ist identisch mit lat. Indīviduum „das Unteilbare“, das als LÜ von gr. átomos […] mit verneinendem […] in … zu lat. dīvidere „trennen, zerteilen“ gebildet ist; vgl. dividieren. – Der in dem Wort zum Ausdruck kommende Wertbegriff, der den Menschen als einzelnen mit allen seinen Wesensgestimmtheiten einer Gemeinschaft bzw. der Masse gegenüberstellt, findet sich noch stärker in den verschiedenen Abl. neuerer Zeit ausgeprägt, so in: individuell „dem Individuum eigentümlich; von betonter Eigenart“ (18. Jh.; aus frz. Individuel < mlat. Indīviduālis) […].^[2]

[...]

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^[1] Gracia, Jorge J. E. (1998): Introduction to the problem of individuation in the early Middle Ages. 2. Aufl. München [u.a.]: Philosophia-Verlag (Analytica), pp. 40-41.

^[2] Drosdowski, Günther (Hg.) (1963): Duden “Etymologie”. Herkunftswörterbuch der deutschen Sprache. Mannheim [u.a.]: Bibliogr. Inst (Der Duden in 10 Bänden, 7), p. 285.

• Hochschule: Ludwig-Maximilians-Universität München (Philosophische Fakultät)
• Veranstaltung: Introduction to Medieval Philosophy
• Note: 1,7
• Autor: B.A. Manuel Kröger (Autor:in)
• Erscheinungsjahr: 2013
• Seiten: 11
• Katalognummer: V263751
• ISBN (eBook): 9783656527701
• ISBN (Buch): 9783656529217
• Sprache: Englisch
• Schlagworte: Medieval Philosophy, Individuation, Thomas Aquinas, Thomas von Aquin, Philosophy, Mittelalterliche Philosophy, Einführung in die Philosophy