Hylomorphism is a philosophical doctrine developed by the Ancient Greek philosopher Aristotle, which conceives every physical entity or being (ousia) as a compound of matter (potency) and immaterial form (act), with the generic form as immanently real within the individual. The word is a 19th-century term formed from the Greek words ὕλη (hyle: "wood, matter") and μορφή (morphē: "form"). Hylomorphic theories of physical entities have been undergoing a revival in contemporary philosophy.

The Ancient Greek language originally had no word for matter in general, as opposed to raw material suitable for some specific purpose or other, so Aristotle adapted the word for "wood" to this purpose. The idea that everything physical is made of the same basic substance holds up well under modern science, although it may be thought of more in terms of energy or matter/energy.

The Latin equivalent of the hyle concept – and later its medieval version – also emerged from Aristotle's notion. The Greek term's Latin equivalent was silva, which literally meant woodland or forest. However, Latin thinkers opted for a word that had a technical sense (rather than literal meaning). This emphasized silva as that of which a thing is made, but one that remained a substratum with changed form. The word materia was chosen instead to indicate a meaning not in handicraft but in the passive role that mother (mater) plays in conception.

Aristotle's concept of hyle is the principle that correlates with shape and this can be demonstrated in the way the philosopher described hyle, saying it is that which receives form or definiteness, that which is formed. It can also be the material cause underlying a change in Aristotelian philosophy. Aristotle explained that "By hyle I mean that which in itself is neither a particular thing nor of a certain quantity nor assigned to any other of the categories by which being is determined." This means that hyle is brought into existence not due to its being its agent or its own actuality but only when form attaches to it. It has been described as a plenum or a field, a conceptualization that opposed Democritus' atomistic ontology. It is maintained that the Aristotelian concept should not be understood as a "stuff" since there is, for example, hyle that is intellectual as well as sensible hyle found in the body.

For Aristotle, hyle is composed of four elements – fire, water, air, and earth – but these were not considered pure substances since matter and form exist in a combination of hot, moist, dry, and cold so that everything is united to form the elements.

Aristotle defines matter as "that out of which" something is made. For example, letters are the matter of syllables. Thus, "matter" is a relative term: an object counts as matter relative to something else. For example, clay is matter relative to a brick because a brick is made of clay, whereas bricks are matter relative to a brick house. Change is analyzed as a material transformation: matter is what undergoes a change of form. For example, consider a lump of bronze that's shaped into a statue. Bronze is the matter, and this matter loses one form (morphe) (that of a lump) and gains a new form (that of a statue). According to Aristotle's theory of perception, we perceive an object by receiving its form (eidos) with our sense organs. Thus, forms include complex qualia such as colors, textures, and flavors, not just shapes.

Aristotle applies his theory of hylomorphism to living things. He defines a soul as that which makes a living thing alive. Life is a property of living things, just as knowledge and health are. Therefore, a soul is a form—that is, a specifying principle or cause—of a living thing. Furthermore, Aristotle says that a soul is related to its body as form to matter.

Hence, Aristotle argues, there is no problem in explaining the unity of body and soul, just as there is no problem in explaining the unity of wax and its shape. Just as a wax object consists of wax with a certain shape, so a living organism consists of a body with the property of life, which is its soul. On the basis of his hylomorphic theory, Aristotle rejects the Pythagorean doctrine of metempsychosis, ridiculing the notion that just any soul could inhabit just any body.