One of the dominant themes in the course Introduction to the Philosophy of the Human Person is the

idea that the human person is an embodied spirit. But first of all, we need to define terms here because,
as it appears, the meaning of the concept “embodied spirit” is not directly clear to students who do not
have a strong background and orientation in philosophy. So, what do we exactly mean by “embodied
spirit”?

The most direct connotation that comes to mind when we say something is “embodied” is that it is being
materialized or incarnated. Hence, when we say “embodied spirit”, we normally thought of a spirit being
incarnated. However, the idea of the human person as an “embodied spirit” does not necessarily refer to
the incarnation or materialization of spirit as an immaterial entity. The embodiment of the spirit in the
context of Christian philosophy (as is well known, the concept of the embodied spirit is specific to
Christian philosophy) specifically refers to the inseparable union of body and soul. Thus, when we say
“embodied spirit” we mean that the body is not separate from the soul, just as the soul is not separate
from the body.

So, when we say that the human person is an embodied spirit, we specifically mean that the human
person is the point of convergence between the material and spiritual entities, that is, between the body
and soul. We cannot talk, therefore, of the human person without the union of body and soul, just as we
cannot talk of anything without the union of (as Aristotle would have us believe) matter and form.

Now, to understand the specificity of the human person as an embodied spirit is important because
aside from the fact that it enables us to know our potentialities and limitations, it also exposes us to a
thorough and deeper understanding of ourselves as a unique creature united by body and soul. With this
caveat in mind, let us now proceed to an engagement with one of the most famous philosophers in this
particular scholarship, namely, Aristotle.