The controversy between nominalists and realists arose from a passage in Boethius' translation of Porphyry's Introduction to the Categories of Aristotle, which propounded the problem of genera and species, (1) as to whether they subsist in themselves or only in the mind; (2) whether, if subsistent, they are corporeal or incorporeal; and (3) whether separated from sensible things or placed in them.
All kinds of interests and property, whether corporeal, such as lands or buildings, or incorporeal, such as rights of common or of way, may be let.
The common law doctrine of a six months' notice being required to terminate a tenancy from year to year of a corporeal hereditament, does not apply to an incorporeal hereditament such as a right to shoot.
They are regarded as incorporeal hereditaments, and are either appendant or in gross.
If incorporeal, he can neither act nor feel.
But hallucinatory figures, both in dreams and waking life, are not necessarily those of the living; from the reappearance of dead friends or enemies primitive man was inevitably led to the belief that there existed an incorporeal part of man which survived the dissolution of the body.
He further supposed that the monads are " incorporeal automata," not interacting like bodies, but each perceiving what was passing in the other, and acting in consequence by appetite, or self-acting.
Became in all respects incorporeal freehold property.
It follows further that being is incorporeal, inasmuch as all body has size and parts.
But this Nous, or Mind, is not incorporeal; it is the thinnest of all things; its action on the particle is conceived materially.
Yet even he did not conceive this Reason as incorporeal; it was in reality only the most highly rarefied form of matter in existence.
(a) The first of these characters is described by anticipation in Plato's Sophist (246 C seq.), where, arguing with those " who drag everything down to the corporeal " (vcnµa), the Eleatic stranger would fain prove to them the existence of something incorporeal, as follows.
But long before this the peculiar character of air had been recognized as something intermediate to the corporeal and the incorporeal: when Diogenes of Apollonia revived the old Ionian hylozoism in opposition to the dualism of Anaxagoras, he made this, the typical example of matter in the gaseous state, his one element.
It was through these powers that the incorporeal world of thought was framed, which served as the archetype of this world of appearance.
This conception has been extended by analogy to phenomena different in kind, such as the activities of masses of water or of air, or of machinery, or by another analogy, to the duration of a composite structure, and by imagination to real or supposed phenomena such as the manifestations of incorporeal entities.
It is incorporeal, and may exist apart from body.