Like Thomas, Tolkien in his mythology expressly rejects Platonic dualism in favor of a view of the soul as “indwelling,” “cohering with” (Morgoth’s Ring 218), and generally “desiring to inhabit” its body (243). In the Athrabeth Finrod ah Andreth, in response to Finrod’s suggestion that perhaps it is part of Man’s original nature that their soul (fëa) should eventually leave behind its body (hröa), the human (mortal) woman Andreth emphatically denies that for Men the body is a mere “inn” for the soul to temporarily dwell in, as such a position would involve a “contempt of the body.” And while she does, in somewhat Platonic fashion, refer to the body as a “raiment,” she says that we should speak not only of the “raiment being fitted to the wearer,” but also “of the wearer being fitted to the raiment” (Morgoth’s Ring 317). St. Thomas, by comparison, criticizes Plato for his view that man was merely an anima utens corpora, a “soul making use of a body” (Summa Theologiae 1.75.4). On the soul’s “desire to inhabit” its body, we also have the testimony of the “Doom” pronounced on the Noldor Elves in The Silmarillion:
“For though Eru appointed to you to die not in Eä, and no sickness may assail you, yet slain ye may be, and slain ye shall be: by weapon and by torment and by grief; and; and your houseless spirits shall come then to Mandos. There long shall ye abide and yearn for your bodies, and find little pity though all whom ye have slain should entreat for you.” (Silmarillion 88, emphasis added)
For Tolkien and St. Thomas, human beings are naturally embodied creatures, such that even in death the soul, though continuing to exist, retains its fundamental orientation towards and even desire for its body.