Werewolves of Instantiation
While the truly classic werewolf is a human with the ability to shift into the shape of a wolf, the movie versions typically feature a transformation to a wolf-human hybrid. The standard werewolf has a taste for human flesh, a vulnerability to silver and a serious shedding problem. Some werewolves have impressive basketball skills, but that is not a stock werewolf ability.
There have been various and sundry efforts to explain the werewolf myths and legends. Some of the scientific (or at least pseudo-scientific) include specific forms of mental illness or disease. On these accounts, the werewolf does not actually transform into wolf-like creature. The werewolf is merely a very unfortunate person. These non-magical werewolves are certainly possible, but are far more tragic than horrific.
There are also many supernatural accounts for werewolves—many involve vague references to curses. In many tales, the condition can be transmitted—perhaps by a bite or, in modern times, even by texting. These magical beasts are certainly not possible—unless, of course, this is a magical world.
There has even been some speculation about future technology based shifters—perhaps by some sort of nanotechnology that can rapidly re-structure a living creature without killing it. But, these would be werewolves of science fiction.
Interestingly enough, there could also be philosophical werewolves (which, to steal from Adventure Time, could be called “whywolves”) that have a solid metaphysical foundation. Well, as solid as metaphysics gets.
Our good dead friend Plato (who was probably not a werewolf) laid out a theory of Forms. According to Plato, the Forms are supposed to be eternal, perfect entities that exist outside of space and time. As such, they are even weirder than werewolves. However, they neither shed nor consume the flesh of humans, so they do have some positive points relative to werewolves.
For Plato, all the particular entities in this imperfect realm are what they are in virtue of their instantiation of various Forms. This is sometimes called “participation”, perhaps to make the particulars sound like they have civic virtue. To illustrate this with an example, my husky Isis is a husky because she participates in the form of Husky. This is, no doubt, among the noblest and best of the dog forms. Likewise, Isis is furry because she instantiates the form of Fur (and shares this instantiation with all things she contacts—such is the vastness of her generosity).
While there is some pretty nice stuff here in the world, it is sadly evident that all the particulars lack perfection. For example, while Donald Trump’s buildings are clearly quality structures, they are not perfect buildings. Likewise, while he does have a somewhat orange color, he does not possess perfect Orange (John Boehner is closer to the Form of Orange, yet still lacks perfection).
Plato’s account of the imperfection of particulars, like Donald Trump, involves the claim that particulars instantiate or participate in the Forms in varying degrees. When explaining this to my students, I usually use the example of photocopies of various quality—perhaps arising because of issues with the toner. The original that is copied is analogous to the Form while the copies of varying quality are analogous to the various particulars. Another example could be selfies taken of a person using cameras of various qualities. I find that the cools kids relate more to selfies than to photocopies.
Plato also asserts that particulars can instantiate or participate in “contrasting” Forms. He uses the example of how things here in the earthly realm have both Beauty and Ugliness, thus they lack perfect Beauty. To use a more specific example, even the most attractive supermodel still has flaws. As such, a person’s beauty (or ugliness) is a blend of Beauty and Ugliness. Since people can look more or less beautiful over time (time can be very mean as can gravity), this mix can shift—the degree of participation or instantiation can change. This mixing and shifting of instantiation can be used to provide a Platonic account of werewolves (which is not the same as having a Platonic relation with a werewolf).
If the huge assumptions are made that a particular is what it is because it instantiates various Forms and that the instantiations of Forms can be mixed or blended in a particular, then werewolves can easily be given a metaphysical explanation in the context of Forms.
For Plato, a werewolf would be a particular that instantiated the Form of Man but also the Form of Wolf. As such, the being would be part man and part wolf. When the person is participating most in the Form of Man, then he would appear (and act) human. However, when the Form of Wolf became dominant, her form and behavior would shift towards that of the wolf.
Plato mentions the Sun in the Allegory of the Cave as well as the light of the moon. So it seems appropriate that the moon (which reflects the light of the sun) is credited in many tales with triggering the transformation from human to wolf. Perhaps since, as Aristotle claimed, humans are rational animals, the direct light of the sun means that the human Form is dominant. The reflected light of the full moon would, at least in accord with something I just made up, result in a distortion of reason and thus allow the animal Form of Wolf to dominate. There can also be a nice connection here to Plato’s account of the three-part soul: when the Wolf is in charge, reason is mostly asleep.
While it is the wolf that usually takes the blame for the evil of the werewolf, it seems more plausible that this comes from the form of Man. After all, research of wolves has shown that they have been given a bad rap. So, whatever evil is in the werewolf comes from the human part. The howling, though, is all wolf.
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