In my last post on the science of purpose, I pointed out that modern science took its inspiration from a belief that the universe was governed by immutable laws of nature emanating from the mind of God. This idea originated with the ancient Greeks, including Pythagoras, Plato, and Aristotle. Based on these concepts, in the 13th century, St. Thomas Aquinas defined within a Christian framework the specific ways and means of natural causation.

But the history of Western science took a major detour in the 17th century when René Descartes up-ended Thomistic Aristotelianism. The new Cartesian metaphysics provided fertile ground for reductionist science.

“Life Itself”

In his 1991 book Life Itself, theoretical biologist Robert Rosen attempted to reconcile materialist natural law with “life itself.” He explains that science is the endeavor of observing regularities in nature that allow scientists to create a “model” of natural behavior that is in congruence with natural events. For noncomplex natural events such as diffusion, gravitation, refraction, electricity, magnetism etc., it has been possible for scientists to derive mathematical formalisms that quite remarkably comport very well with these phenomena, such that they have great predictive power. And it has been that astonishing success which has led to the mistaken belief that these models of reality are one with nature itself. But Rosen pointed out that one huge shortcoming remains. There are no such formalisms that apply to life. Does that mean that life is at fault? Or does science need to be reimagined?

Resolving the Impasse

The solution, of course, is that scientists have mistakenly reified their formalisms, which is an obvious error. The laws of science are simply models that reflect regularities seen in nature. But they are not nature itself. They are as separate from the objects and events they describe as words on a page are separate from that which the literature attempts to depict.

Recognizing this problem, a number of innovative philosophers have been developing what seems to be an entirely new description of our world, such that it can include not just noncomplex inorganic material events, but truly all of life itself. This new metaphysics is variously termed dispositionalism, or powers ontology. But actually, it is not new. It is a revival of the insights of Aristotle and Aquinas, in a way quite intelligible to present-day philosophy and biology.

The concepts of Aristotle remain with us after almost 2,400 years because he focused directly on the concrete facts of life on display in the world around him. No computers. No calculators. No telescopes, microscopes, or laboratories. Just real life.

His description of reality was accordingly simple. Every thing has a form, i.e., a shape. And for designed objects it is the form which generates or allows the function. Forks are for gripping and spoons are for sipping. Chairs are made for sitting and ladders are made for climbing. And of course, the function of a thing defines its purpose, what Aristotle named telos

Aristotle offered a broad description of reality including inanimate objects. The form and function of stones and water and wood may seem less obvious to modern man than that of a coffee cup or a coat hanger. But the usefulness, i.e., power inherent in the properties of even these primal material objects was quite evident to earlier men.

The idea is simple because it is so fundamental. Every object has an intrinsic power because it has a corresponding inherent property. Stones have the property of solidity which gives them the power of weight and stability. Water has the property of fluidity which gives it the power of free movement. These simple substances can be further designed to acquire additional properties leading, of course, to complexity. Stones can be chiseled to give them the power to cut or penetrate. Water can be channeled to harness kinetic energy. Wood has the property of buoyancy and can be designed to build objects that float, and it also has the property to be shaped or formed into all the innumerable wooden objects one can imagine.

Now Consider Living Creatures

The property of sharp vision gives birds the power to hunt objects at great distances or pluck tiny insects out of the air. The property of echolocation gives bats the power to snatch insects on the wing even in the dark. The property of a keen sense of smell allows a polar bear to smell a seal miles away under the ice. The property of nectar production gives flowers the power to attract pollinating insects. The property of prehensile digits allows many animals the power to clutch objects needed for survival.

All of what I have said so far is immediately obvious. Now here is the payoff. The carbon atom has the property to form covalent bonds in three dimensions, giving it the power to create the scaffolding for complex molecules. Oxygen has the property of a strong electron valence, giving it the power to create an electronic asymmetry with atoms of lesser power. This is why water is a semipolar compound. Nitrogen has properties of chemical bonding intermediate between carbon, hydrogen, and oxygen, giving it the power to combine with these other three elements to create extremely complex organic compounds. And of course, CHNO (carbon, hydrogen, nitrogen, and oxygen) make up 99 percent of the atomic composition of life itself.

One with Reality Itself

As one’s thinking proceeds in this manner, we suddenly find ourselves talking about all of natural reality, from atoms to stones to vibrant living organisms, in the simple terms of properties which confer powers on matter, by virtue of form and function or telos. Nowhere in all of this is there a mathematical formula or need for materialist natural law.

Finally, and most importantly, describing natural kinds in terms of the properties that give them their power of cause and effect is one with reality itself. There is nothing derivative here. This ontology is at the ground of all we can know

This is in fact the divine natural law defined by Thomas Aquinas. His greatest metaphysical insight was to distinguish being from essence. Materialist natural law is an abstract derivative of natural essence, devoid of being. But real properties that bestow real power instantiate being in essence. For that which is in being also is in act. And according to Aquinas, that which is in act does so only as the result of divine intention.