Next, I’ll show that the design structure of a painting is not simply a structure in virtue of which something is represented to the eye, but also in virtue of which meaning is conveyed to the eye. Design in pictures is such that it can depict two (or, in rare cases, even more) fully consistent objects without the picture becoming ambiguous. First, I will point to a depicting property of design that is a distinctive property of pictures. I shall talk about such co-awareness as “design-seeing” and assign two decisive properties to pictorial design. aspect of twofoldness in rather vague terms without addressing the aesthetic or pictorial function of this correlate of aesthetic perception. In the wake of Wollheim, the philosophy of pictorial representation has addressed the second, ‘configurational’. However, as regards the perception of artworks proper, the notion of twofoldness needs further specification. Princeton University Press, Princeton, 1987). The paper considers the phenomenology of aesthetic experience as “twofold” in a sense akin to Wollheim’s (Painting as an art. A Christian interpretation of physicalism, however, provides an alternative to dualism and resolves the paradoxes and difficulties relating to animals. Gradualism must apply to both body and soul. Biological gradualism is incompatible with a sudden ensoulment dichotomy both in the evolutionary history of humans and for a maturing foetus, human or animal. The premise that evolution was gradual but ensoulment was discontinuous predicates the irrational conclusion that for one generation the parents were animals without souls and their children humans, made in the image of God, and with souls. At some stage in the evolution of chordates and cephalopods a sense of self-awareness and an ability to distinguish between pleasure and the absence of pleasure would have arisen permitting the potential for ensoulment. This teaching is incompatible with the claim for a natural origin for life. Christian tradition and scholasticism teach that the human body is animated by the soul which is the agent of vital activities. Plausible explanations for the natural origin of life and for the development of subsequent complexity are increasingly being advanced by molecular biologists. This paper addresses the question of whether animals have souls and the ability to experience God after death within the limitations of their nature.
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