Book, Paragraph

  1   I,  1 |        parts or their functions, mind or thinking, the faculty
  2   I,  2 |          with him in saying that mind set the whole in movement)
  3   I,  2 |      roundly identifies soul and mind, for he identifies what
  4   I,  2 |  distraught"; he does not employ mind as a special faculty dealing
  5   I,  2 |          but identifies soul and mind. What Anaxagoras says about
  6   I,  2 |     cause of beauty and order is mind, elsewhere that it is soul;
  7   I,  2 |         small, high and low, but mind (in the sense of intelligence)
  8   I,  2 |         view in yet other terms: Mind is the monad, science or
  9   I,  2 |        are apprehended either by mind or science or opinion or
 10   I,  2 |     characters to soul; soul and mind are, he says, one and the
 11   I,  2 |        the particles of fire and mind.~Anaxagoras, as we said
 12   I,  2 |     distinguish between soul and mind, but in practice he treats
 13   I,  2 |     substance, except that it is mind that he specially posits
 14   I,  2 |        rate what he says is that mind alone of all that is simple,
 15   I,  2 |         when he says that it was mind that set the whole in movement.~
 16   I,  2 |   Anaxagoras; he alone says that mind is impassible and has nothing
 17   I,  3 |          of soul which is called mind not like the~sensitive or
 18   I,  3 |          these are circular. Now mind is one and continuous in
 19   I,  3 |         spatial magnitude. Hence~mind cannot have that kind of
 20   I,  3 |       that kind of unity either; mind is either without~parts
 21   I,  3 |         spatial magnitude,~could mind possibly think? Will it
 22   I,  3 |         in number, obviously the~mind can never exhaustively traverse
 23   I,  3 |         them; if the former, the mind~must think the same thing
 24   I,  3 |       that is required, why need mind move in a circle, or~indeed
 25   I,  3 |          circle referred to with mind; for it is mind whose~movement
 26   I,  3 |          to with mind; for it is mind whose~movement is thinking,
 27   I,  3 |  characteristic movement must be mind.~ ~If the circular movement
 28   I,  3 |          must be something which mind is always thinking-what
 29   I,  3 |          revolution is repeated, mind must repeatedly think the
 30   I,  3 |       accepted, it is better for mind not to be embodied, the
 31   I,  4 |        other of two cases in our mind; the most proper sense is
 32   I,  4 |           of what bodily part is mind or the sensitive or the
 33   I,  4 |        sense organs.~The case of mind is different; it seems to
 34   I,  4 |     really happens in respect of mind in old age is, however,
 35   I,  4 |          old age the activity of mind or intellectual apprehension
 36   I,  4 |          some other inward part; mind itself is impassible. Thinking,
 37   I,  4 |     hating are affections not of mind, but of that which has mind,
 38   I,  4 |      mind, but of that which has mind, so far as it has it. That
 39   I,  4 |      they were activities not of mind, but of the composite which
 40   I,  4 |    composite which has perished; mind is, no doubt, something
 41   I,  5 |          and a fortiori over the mind); it is reasonable to hold
 42   I,  5 |          reasonable to hold that mind is by nature most primordial
 43   I,  5 |          all those who construct mind and the perceptive faculty
 44   I,  5 |     these points were waived and mind admitted to be a part of
 45   I,  5 |         what sort of bodily part mind will hold together, or how
 46  II,  2 |         no evidence as yet about mind or the power to think; it
 47  II,  3 |          power of thinking, i.e. mind. It is now evident that
 48  II,  3 |        not even imagination. The mind that knows with immediate
 49  II,  4 |       its body. For Nature, like mind, always does whatever it
 50 III,  3 |    phrase "For suchlike is man’s mind” means the same. They all
 51 III,  3 |         non-existence in them of mind, others (i.e. men) because
 52 III,  3 |     temporary eclipse in them of mind by feeling or disease or
 53 III,  4 |        without being the object. Mind must be related to what
 54 III,  4 |      possible object of thought, mind in order, as Anaxagoras
 55 III,  4 |         the soul which is called mind (by mind I mean that whereby
 56 III,  4 |         which is called mind (by mind I mean that whereby the
 57 III,  4 |        smell, but in the case of mind thought about an object
 58 III,  4 |         dependent upon the body, mind is separable from it.~Once
 59 III,  4 |      separable from it.~Once the mind has become each set of its
 60 III,  4 |       learning or discovery: the mind too is then able to think
 61 III,  4 |          also with the powers of mind.~The problem might be suggested:
 62 III,  4 |       passive affection, then if mind is simple and impassible
 63 III,  4 |      Again it might be asked, is mind a possible object of thought
 64 III,  4 |        thought to itself? For if mind is thinkable per se and
 65 III,  4 |        the same, then either (a) mind will belong to everything,
 66 III,  4 |     belong to everything, or (b) mind will contain some element
 67 III,  4 |       element, when we said that mind is in a sense potentially
 68 III,  4 |        exactly what happens with mind.~(Mind is itself thinkable
 69 III,  4 |         what happens with mind.~(Mind is itself thinkable in exactly
 70 III,  4 |       object are identical. (Why mind is not always thinking we
 71 III,  4 |         while they will not have mind in them (for mind is a potentiality
 72 III,  4 |       not have mind in them (for mind is a potentiality of them
 73 III,  4 |          disengaged from matter) mind may yet be thinkable.~
 74 III,  5 |     within the soul.~And in fact mind as we have described it
 75 III,  5 |     colours into actual colours.~Mind in this sense of it is separable,
 76 III,  5 |          not prior even in time. Mind is not at one time knowing
 77 III,  5 |         and at another not. When mind is set free from its present
 78 III,  5 |          activity because, while mind in this sense is impassible,
 79 III,  5 |        this sense is impassible, mind as passive is destructible),
 80 III,  6 |       case that which unifies is mind.~Since the word "simple"
 81 III,  6 |      there is nothing to prevent mind from knowing what is undivided,
 82 III,  6 |        the soul.)~But that which mind thinks and the time in which
 83 III,  6 |         not always the case with mind: the thinking of the definition
 84 III,  7 |   so-called abstract objects the mind thinks just as, if one had
 85 III,  7 |    embodied: it is thus that the mind when it is thinking the
 86 III,  7 |      separate. In every case the mind which is actively thinking
 87 III,  8 |          a tool of tools, so the mind is the form of forms and
 88 III,  8 |          of sense, and (when the mind is actively aware of anything
 89 III,  9 |        local movement. Sense and mind we have now sufficiently
 90 III,  9 |       faculty or what is called "mind" be the cause of such movement;
 91 III,  9 |      cause of such movement; for mind as speculative never thinks
 92 III,  9 |        avoidance of it; e.g. the mind often thinks of something
 93 III,  9 |           Further, even when the mind does command and thought
 94 III,  9 |        and desire and yet follow mind and refuse to enact that
 95 III,  10|        of movement: appetite and mind (if one may venture to regard
 96 III,  10|      originating local movement, mind and appetite: (1) mind,
 97 III,  10|           mind and appetite: (1) mind, that is, which calculates
 98 III,  10| calculates means to an end, i.e. mind practical (it differs from
 99 III,  10|       practical (it differs from mind speculative in the character
100 III,  10|     appetite is the stimulant of mind practical; and that which
101 III,  10|      common character. As it is, mind is never found producing
102 III,  10|          a form of appetite. Now mind is always right, but appetite
103 III,  10|         sense of time (for while mind bids us hold back because
104 III,  12|          a soul and a discerning mind without also having sensation. (