Inscape and instress are complementary and enigmatic concepts about individuality and uniqueness derived by the poet Gerard Manley Hopkins from the ideas of the medieval philosopher Duns Scotus. Inscape has been rendered variously as: external design, aesthetic conception, intrinsic beauty, the intrinsic form of a thing, a form perceived in nature, the individual self, the expression of the inner core of individuality, the peculiar inner nature of things and persons, expressed in form and gesture, and an essence or identity embodied in a thing. These twin concepts are what his most famous poems are about.

[Hopkins] felt that everything in the universe was characterized by what he called inscape, the distinctive design that constitutes individual identity. This identity is not static but dynamic. Each being in the universe 'selves,' that is, enacts its identity. And the human being, the most highly selved, the most individually distinctive being in the universe, recognizes the inscape of other beings in an act that Hopkins calls instress, the apprehension of an object in an intense thrust of energy toward it that enables one to realize specific distinctiveness. Ultimately, the instress of inscape leads one to Christ, for the individual identity of any object is the stamp of divine creation on it.

This is related to a logocentric theology and the Imago Dei. A logocentric theology of creation is based on correlation of the Genesis account and John 1. Since all creation is by the Word (divine fiat) human identity in God's image is grounded in God's speech and no two creation words are ever spoken alike. This idea is reflected by J. R. R. Tolkien who compares the Creator to a perfect prism and creation to the refraction of perfect light. Tolkien writes,

The idea is strongly embraced by the Trappist monk and author Thomas Merton who admired both Scotus and Hopkins. In New Seeds of Contemplation Merton equates the unique "thingness" of a thing, its inscape, to sanctity. Merton writes,

"No two created beings are exactly alike. And their individuality is no imperfection. On the contrary, the perfection of each created thing is not merely its conformity to an abstract type but in its own individual identity with itself."

The result is that holiness itself is grounded in God's creation, his call, and not in a Platonic ideal. To the extent that any "thing" (including humans) honors God's unique idea of them they are holy. Holiness thus connects to "vocation" (from the Latin vocare for "voice") in two ways. First, God creates through the word; and second, when being responds rightly to God's speech by expressing his unique word the result is Holiness.

"As kingfishers catch fire" by G. M. Hopkins:

As kingfishers catch fire, dragonflies draw flame;
As tumbled over rim in roundy wells
Stones ring; like each tucked string tells, each hung bell's
Bow swung finds tongue to fling out broad its name;
Each mortal thing does one thing and the same:
Deals out that being indoors each one dwells;
Selves — goes itself; myself it speaks and spells,
Crying Whát I dó is me: for that I came.