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by
Dwight R. Stanislaw
The waters pertaining to the issue of identity and individuation are rather difficult to
navigate, yet the contribution by Thomas Aquinas sheds considerable light and provides a sturdy
vessel on which to travel to arrive at a thorough and satisfactory account. Where identity is
concerned, there exists the issue of what it means to possess identity and how—indeed, some
would say whether or not—a thing perdures throughout the entirety of its actual existence. In
addition to this, there is also the related, though unique, issue of individuation, that is, what
makes something to be an individual unity or thing in itself apart from all other things. The label
in the title, ‘Thomism,’ was chosen specifically because the following inquiry takes into
consideration some of the representatives of the varying spectrum of Thomists who have spoken
on these two issues. Because of the mostly unanimous views among Thomists as regards
identity, and the more contentious views with respect to individuation, I will provide a brief look
at the issue of identity while focusing the majority of the paper on that of individuation, while
I. Identity
“Identity is sameness, oneness of a thing with itself.”1 Continuing with further clarification, he
writes, “We say that a thing is identical with itself when it is the same at two points of time, or
under several considerations, and so forth.”2 Identity, then, can be said to identify the same thing
as itself, or as the kind of thing it is essentially, at various times and as undergoing accidental
changes throughout the duration of its existence. Whether or not it makes a difference to the
1
1. George P. Klubertanz, Introduction to the Philosophy of Being, 2nd ed. (Eugene, OR: Wipf & Stock, 2005),
80.
2
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investigation if one holds to a static or dynamic view of time will have to be left aside for our
present purposes. It should be noted that while Thomists may be somewhat divided on this issue,
it seems apparent that Aquinas himself held that real change and temporal becoming are true
features of the created world and, thus, a dynamic, presentist view of time is correct.
Before commenting any further on perdurance, or identity over time, and ignoring the
debate between endurantists and perdurantists—the debate involves what type of temporal parts
a thing possesses at the times in which it exists—it is important to note for the Thomist the
So, for example, each substance or composition of essence (i.e. substantial form and prime
matter) and existence is therefore an individual thing. From this, and related to the role of
accidents and their determination of substance, is a thing’s independence from anything else as it
exists in itself. In other words, accidents exist only by inhering in a substance, as they do not
have existence in themselves. By contrast, substances are things in themselves and have no
further qualification or dependency save for their relation to the efficient cause from which they
have their origin. Using the example of a man, Owens highlights independence and comments,
“The man, on the contrary, does not belong to his size, his color, his relations to the things
around him, or his actions. He is not a modification of any of them. In this sense he has his being
Where identity over time is concerned, and with respect to the changing of a thing in
several important points and insights worth noting. To begin with, Oderberg situates identity
3
3. Joseph Owens, An Elementary Christian Metaphysics (Houston, TX: Center for Thomistic Studies, 1985),
144.
2
over time, correctly in my opinion, by observing that “…identity over time is primitive.”4
Qualifying his designation of identity over time as a primitive notion, he writes, “The right way
is to take the phenomenon of identity per se to be primitive. In other words, there is no way of
defining identity across time in other terms: it is a basic, unanalysable phenomenon.”5 This
notion of identity is primitive, then, in that it cannot be analyzed outside of itself without
presupposing those things which allow it to be analyzed in the first place. So, for example, when
one looks at the identity of Socrates throughout changes and at separate times, what has already
been assumed is the subject, identical with itself, namely Socrates. Oderberg is not saying that
we cannot cash out identity over time by employing certain self-evident principles and criteria,
but rather, asserts that the notion is known and evident to us intuitively without further recourse
Related to identity over time is the self-sameness of a thing’s identity throughout its
duration qua changing thing. Here, Coffey is particularly insightful: “…since change is not
continuous annihilation and creation, the changing being must in some real and true sense persist
gives us the notion of a real sameness or abiding self-identity which is compatible with real
change.”6 Thus, given that change is the motion of a thing from potency to act, and in this case
the coming into being of an accident previously in potency, and that we observe stability and
permanence in the thing itself (e.g. when Socrates gets a tan he remains Socrates), we maintain
as before that identity is the sameness of a thing with itself, even as it undergoes change. Indeed,
in unison with Oderberg’s comments above, and taking this sameness-throughout-change notion
4
4. David Oderberg, Real Essentialism (New York, NY: Routledge, 2007), 117.
5
6. Peter Coffey, Ontology or the Theory of Being: An Introduction to General Metaphysics (London: Forgotten
Books, 2012), 138-139.
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into consideration, we arrive at the conclusion that it is a thing’s form, or whatness, which
provides this stability and is the principle to which we look for the appropriate criterion. To this
point, Coffey writes, “Such, for instance, is the identity of the human soul with itself….”7 Once
again, Oderberg proves quite helpful with his analysis: “…what emerges is that the criteria we
invoke all, whether directly or indirectly, refer back to the forms of things, and, pace the
nominalist, to those forms considered as universal entities instantiated in particular cases.”8 Thus,
form, as the principle providing the whatness of a substance or thing, is where the Thomist
locates identity and to what we should look when analyzing the identity of a thing both at various
II. Individuation
Now that we have a solid understanding of what the Thomist has in mind when it comes
to identity and the identity of a thing over time and throughout change, we need to survey what it
is that provides the basis for individuating one thing from another, i.e. what it is that serves to
distinguish one thing having its own identity from that of another. What seems to be clear among
Thomists is that there are four possible options to play the role of the principle of individuation.
According to Delfino, these are as follows: (1) accidents, (2) matter, (3) form, and (4) esse or the
act of existence.9 Given the Thomist commitment to the communicability of the universal—thus,
what is communicable to many is not itself capable of individuating—, and the understanding
that accidents are present in a thing already individuated and is not dependent on them for being
7
7. Coffey, Ontology, 139.
8
9. Robert Delfino, lecture 14 on St. Thomas Aquinas on Being and Nothingness (Cromwell, CT: Holy Apostles
College & Seminary, 2017), 4.
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individuated, it would seem that both form and accidents are easily disqualified. Thus, we are left
As Delfino rightly notes, “…Aquinas frequently says that designated matter, that is
matter with determinate dimensions such as being 6 feet tall or having a snub shaped nose, is
what individuates Socrates.”10 Indeed, this seems to be what most Thomists take Aquinas’s
position to be and many have defended this interpretation, specifically from the claims of other
Scholastic thinkers such as the notable John Duns Scotus. In any case, while this is the most
common interpretation among Thomists, Delfino, in harmony with Gracia and Owens, finds
esse, or the act of existence, to do the metaphysical lifting where individuation is concerned.
Thus, Delfino observes, “So, whereas our knowledge of determined dimensions might be how
Likewise, Owens writes the following: “…existence as a unit in itself and its division from all
other things, remain the hallmark of individuality throughout the writings of Aquinas. But
existence itself is the actuality that brings this about. Existence can accordingly be called the
Given that each individual thing exists as such, and given that this existence, for example
the existence of Socrates, cannot be communicated to another, it would seem that esse is indeed a
prime candidate for the principle of individuation. Lending to these considerations are a few
textual citations from Owens that are highlighted by Delfino, namely paragraph 89 of Aquinas’s
De Ente et Essentia, and Summa Theologiae, First Part, Question 3, Article 5. Beginning with the
De Ente, we read the following relevant portion: “…rather, it is the existence in these diverse
10
10. Delfino, lecture 14, 4.
11
12. Joseph Owens, “Thomas Aquinas,” in Individuation in Scholasticism: The Later Middle Ages and the
Counter-Reformation, ed. Jorge J.E. Gracia, as quoted by Delfino, lecture 14, 9.
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things which is diverse.”13 Here, Aquinas seems to be saying that the existence each individual
thing has is itself diverse. Next, we read, “…all in one genus agree in the quiddity or essence of
the genus which is predicated of them as an essential, but they differ in their existence. For the
existence of man and of horse is not the same; as also of this man and that man….”14 Here, again,
the existence of each thing is said to differ, whether we have in mind separate species or distinct
With these things in mind, let us return to what may be viewed as the consensus position
survey of Thomists who hold this view, matter as the principle is not prime matter—that is, non-
designated matter as a pure potency for receiving substantial form—but designated matter of
indeterminate quantity. To this point, Oderberg says thusly, “The traditional formula adopted by
medieval philosophers following Aquinas, which I call PDM, is that the principle of
individuation is ‘designated matter’ (materia signata), more exactly matter possessing quantity,
even more precisely matter possessing indeterminate quantity.”15 Providing additional helpful
commentary as regards individuation, Ashley writes, “…it is obvious that the common essence
consequence of their different matters.”16 This he believes follows from the two principles,
namely form and matter, which comprise a material substance, given that the former is universal
13
13. Thomas Aquinas, De Ente et Essentia, at Dominican House of Studies (1965), at
http://dhspriory.org/thomas/english/DeEnte&Essentia.htm.
14
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and communicable while the latter is individual and incommunicable as it is found in the actually
existing substance.
Rounding out our survey of Thomists who support matter, both Klubertanz and Coffey
offer their insights to the discussion. First, Coffey notes, “What individuates the material
individual, what marks it off as one in itself, distinct or divided from other individuals of the
same specific nature, and incommunicable in that condition, is the material factor of that
individual’s nature….”17 Similarly, Klubertanz comments thusly, “Hence, primary matter with
Concluding with another helpful remark from Klubertanz, we read: “The principle of
individuation is that in the particular thing by which that thing has its particular part or share of
the specific perfection and so is only one of many in the species.”19 Here, then, we see that there
is a general agreement between many Thomists that it is matter, and more precisely designated
Conclusion
What conclusions, if any, has the foregoing inquiry led us to, and what sort of questions
remain to be asked? First, it should be noted that identity, while no easy issue to articulate, finds
far and wide agreement among Thomists of varying persuasions which boasts well in its favor
that those things looked at are without much dispute and rightly reflect Aquinas’s own views.
Second, and while ultimately disagreeing with Owens, I believe Dewan makes an important
point with respect to the disagreement as regards the principle of individuation: “…existence and
17
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individuation stand and fall together.”20 Thus, while the respective sides of the debate differ in
their views, it seems rather apparent that the principle individuation, whatever it is, is intimately
connected to existence in some way, and that things do indeed require such a principle.
Questions which have been raised in my own mind from time spent in this study, and
which ought to be pursued further, are as follows. First, what, if any, changes to his own views
did Aquinas himself make throughout the duration of his writings, and should this play a role in
how we arrive at our conclusions? Second, should the principle of individuation properly be kept
to the realm of beings which are many individually yet one in species? In other words, when
investigating what the principle of individuation is, should we be concerned only with how
things with a common nature are individuated from one another, or should we take the principle
to be applicable across all categories of beings that possess individual identities? Finally, what
further criteria could be used for determining how we arrive conclusively at the principle in order
What this study has demonstrated is that there is legwork to be done with respect to both
of these subjects, but particularly on individuation. It is here that there are several questions left
to be answered, and much more that can be researched throughout the works of Aquinas himself
in order to shed light on them. It also demonstrates that, among Thomists, disagreement may be
present, but the overall pursuit of truth in accordance with Aquinas’s views motivates each one.
Bibliography
20
20. Lawrence Dewan, “The Individual as a Mode of Being According to Thomas Aquinas,” in Form and
Being: Studies in Thomistic Metaphysics (Washington, D.C.: The Catholic University of America Press, 2006), 237.
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Ashley, Benedict M. The Way Toward Wisdom: An Interdisciplinary and Intercultural
Introduction to Metaphysics. Notre Dame, IN: University of Notre Dame Press, 2006.
Dewan, Lawrence. Form and Being: Studies in Thomistic Metaphysics. Washington, D.C.: The
Catholic University of America Press, 2006.
Owens, Joseph. An Elementary Christian Metaphysics. Houston, TX: Center for Thomistic
Studies, 1985.
Klubertanz, George P. Introduction to the Philosophy of Being, 2nd edition. Eugene, OR: Wipf &
Stock, 2005.