“Indebted to Plato and his Christian Neoplatonist interpreters, realism affirms the existence of universals: abstract, general concepts possessing objective reality anterior to particulars. For realism, universals, that is, are real things (res). The ideas of ‘woman’ and ‘man,’ for instance, precede and inform the actualities of particular women and men. Medieval nominalism, on the other hand, held that only particular things are real and that what the realists called ‘universals’ are only names (nomina), possibly useful for categorization (conceptualism), but devoid of any kind of reality in themselves. In a famous example, Roscelin (1050-1125) held that the idea of the Trinity is, in fact, only a concept that only the Divine Persons — the Father, the Son, and the Holy Spirit — can claim reality. . . .
“Two centuries after Roscelin, the nominalist William of Occam (c. 1287-1347) divided reality into two categories: 1) that which we can know through intentionality (observation and experience); and 2) that which we can know by faith. Nominalism, that is, separated knowledge from wisdom and effectively divorced philosophy from theology. It placed most of what had been traditional metaphysics under the sphere of faith and claimed logic and analysis as the tools of the philosopher. Thus, at least at a conceptual level, the microcosm of the mind (or the soul) had been cut off from an integral, cosmological, and spiritual reality, at least as far as medieval epistemology was concerned. . . .
“Our current, postmodern moment — materialistic, technological, technocratic, atheistic — exemplifies a nominalism writ large. Here there are no universals. There are no ideas, no archetypes. Only names. ‘Marriage,’ for instance, no longer embeds universal cultural archetypes of ‘husband’ and ‘wife.’ . . . Marriage, previously assumed as the union of a man and woman into organic whole, has been relativized beyond the point of recognition. A collateral ontological shift has also occurred in the postmodern understanding of the word ‘family.’ Perhaps most emblematic of this shift is the new conceptualization of the term ‘gender,’ which, tellingly, has proved the most plastic of all. Does not the notion of elective gender reassignment surgery, like nominalism, assert in the clearest terms that universals do not exist?”
—from Michael Martin, The Submerged Reality: Sophiology and the Turn to a Poetic Metaphysics (Angelico Press, 2015)
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