The open-ended inclusiveness characteristic of ethical reason resembles the superabundance of form in nature, the same resemblance I’d like to think Plotinus had in mind when he said we should act in ways that express a “likeness to God”, which I take in the spirit of Leibnizian affirmative “wise charity”. (See also Fragility of the Good; Two Kinds of Character; Magnanimity; Second Nature; Naturalness, Mindedness; Interpretation.)
Nature as we experience it is more characterized by superabundance and diversity of form than by univocal necessity. Even nonorganic phenomena like the weather involve material tendencies toward a kind of dynamic equilibrium. These tendencies — which are even more pronounced with living things — involve an “ability” to spontaneously recover when disturbed, a kind of resilience and adaptability to new circumstances.
The neoplatonists developed a whole metaphysic of “eternal generation” by a kind of overflow. For them, beyond every intelligible essence was something “supra-essential” that could be characterized only indirectly, through its overflowing superabundance. Essence ended up as a kind of after-image of the eternally overflowing primary superabundance of the Good or the One. Transformed in various ways, this notion greatly influenced historical developments in theology, supporting notions of the generosity, providence, and grace of a more personal God.
In a more modest and down-to-earth way, Aristotle had also dwelt on our experience of superabundance, applying it in his biology and in the more general notion of potentiality. In between, the Stoics developed a contrasting emphasis on a univocal direct divine omnipotence with respect to events. In the tradition, all three of these approaches came to be hybridized in all sorts of ways. While I think the approach of Aristotle himself was the best of all, I have a lot more sympathy with theologies of superabundance of form than with theologies of power-over and dominion. (See also Fragility of the Good.)
Modern biology provides an abundance of empirical evidence that things like populations and ecosystems need diversity to flourish. Inbreeding leads to all sorts of genetic defects; monoculture crops and other simplified environments are more vulnerable to pests, and generally far less able to recover on their own when disturbed.
In a more reflective, interpretive vein closer to ordinary experience, Aristotle already documented the tremendous variety exhibited in nature. Species are not somehow pre-given, but rather to be discerned and understood in terms of specific ways of meeting very general needs.
The fact that there is a superabundance of such ways in nature is one of the most basic observations we can make. Nature as we concretely experience it is much more characterized by this superabundance and diversity than by univocal necessity of the kind we find in mathematics. For Aristotle, an emphasis on this superabundance and diversity goes hand-in-hand with a perspective that looks to purely natural ends and means as more primary in the order of explanation than mechanical metaphors.
This suggests a broader paradigm of intelligibility, reason, and objectivity than the one grounded in mathematics, univocity, and simple necessity. Emotional reasonableness is a real thing that is not at all reducible to formal logic. Similarly, intelligibility, reason, and objectivity in general have a practical reality that should not be understood as requiring a univocal foundation. (See also Bounty of Nature; Equivocal Determination; Multiple Explanations.)