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1 [Title] | On the Soul~
2 I, 1 | front rank the study of the soul. The knowledge of the soul
3 I, 1 | soul. The knowledge of the soul admittedly contributes greatly
4 I, 1 | understanding of Nature, for the soul is in some sense the principle
5 I, 1 | affections proper to the soul itself, while others are
6 I, 1 | the presence within it of soul.~To attain any assured knowledge
7 I, 1 | assured knowledge about the soul is one of the most difficult
8 I, 1 | which of the summa genera soul lies, what it is; is it "
9 I, 1 | distinguished? Further, does soul belong to the class of potential
10 I, 1 | must consider also whether soul is divisible or is without
11 I, 1 | discussed and investigated soul seem to have confined themselves
12 I, 1 | themselves to the human soul. We must be careful not
13 I, 1 | ignore the question whether soul can be defined in a single
14 I, 1 | plurality of parts of one soul, which ought we to investigate
15 I, 1 | investigate first, the whole soul or its parts? (It is also
16 I, 1 | presented by the affections of soul is this: are they all affections
17 I, 1 | the complex of body and soul, or is there any one among
18 I, 1 | among them peculiar to the soul by itself? To determine
19 I, 1 | be no case in which the soul can act or be acted upon
20 I, 1 | being acted upon proper to soul, soul will be capable of
21 I, 1 | acted upon proper to soul, soul will be capable of separate
22 I, 1 | that all the affections of soul involve a body-passion,
23 I, 1 | obvious that the affections of soul are enmattered formulable
24 I, 1 | precisely why the study of the soul must fall within the science
25 I, 1 | would define an affection of soul differently from a dialectician;
26 I, 1 | repeat that the affections of soul are inseparable from the
27 I, 2 | 2~For our study of soul it is necessary, while formulating
28 I, 2 | chiefly been held to belong to soul in its very nature. Two
29 I, 2 | distinguishing that which has soul in it from that which has
30 I, 2 | upon as characteristic of soul.~Some say that what originates
31 I, 2 | pre-eminently and primarily soul; believing that what is
32 I, 2 | arrived at the view that soul belongs to the class of
33 I, 2 | led Democritus to say that soul is a sort of fire or hot
34 I, 2 | spherical he calls fire and soul, and compares them to the
35 I, 2 | atoms are identified with soul because atoms of that shape
36 I, 2 | This implies the view that soul is identical with what produces
37 I, 2 | others what moved them, to be soul. These motes were referred
38 I, 2 | shown by those who define soul as that which moves itself;
39 I, 2 | closest to the nature of soul, and that while all else
40 I, 2 | while all else is moved by soul, it alone moves itself.
41 I, 2 | moving cause of things to be soul. His position must, however,
42 I, 2 | Democritus roundly identifies soul and mind, for he identifies
43 I, 2 | with truth, but identifies soul and mind. What Anaxagoras
44 I, 2 | mind, elsewhere that it is soul; it is found, he says, in
45 I, 2 | to the fact that what has soul in it is moved, adopted
46 I, 2 | moved, adopted the view that soul is to be identified with
47 I, 2 | to the fact that what has soul in it knows or perceives
48 I, 2 | perceives what is, identify soul with the principle or principles
49 I, 2 | each of them also being soul; his words are:~For "tis
50 I, 2 | in the Timaeus fashions soul out of his elements; for
51 I, 2 | principles or elements, so that soul must be so too. Similarly
52 I, 2 | premisses, viz. that the soul is both originative of movement
53 I, 2 | of both and declared the soul to be a self-moving number.~
54 I, 2 | their several accounts of soul; they assume, naturally
55 I, 2 | these two characters to soul; soul and mind are, he says,
56 I, 2 | two characters to soul; soul and mind are, he says, one
57 I, 2 | seems to distinguish between soul and mind, but in practice
58 I, 2 | him, seems to have held soul to be a motive force, since
59 I, 2 | said that the magnet has a soul in it because it moves the
60 I, 2 | Diogenes (and others) held the soul to be air because he believed
61 I, 2 | therein lay the grounds of the soul’s powers of knowing and
62 I, 2 | everything else is composed-is soul; further, that this exhalation
63 I, 2 | held a similar view about soul; he says that it is immortal
64 I, 2 | refute those who say that the soul is blood, on the ground
65 I, 2 | which is the primordial soul, is not blood.~Another group (
66 I, 2 | characteristic attribute of soul, and hold that perceptiveness
67 I, 2 | those who have declared soul to be, or to be compounded
68 I, 2 | be said, characterize the soul by three marks, Movement,
69 I, 2 | all those who define the soul by its power of knowing
70 I, 2 | is known by like; as the soul knows everything, they construct
71 I, 2 | cause or element, make the soul also one (e.g. fire or air),
72 I, 2 | multiplicity of principles make the soul also multiple. The exception
73 I, 2 | principles, construct the soul also out of these contraries,
74 I, 2 | cold, likewise make the soul some one of these. That
75 I, 2 | names; those who identify soul with the hot argue that
76 I, 2 | it with the cold say that soul (psuche) is so called from
77 I, 2 | traditional opinions concerning soul, together with the grounds
78 I, 3 | false that the essence of soul is correctly described by
79 I, 3 | consider now is whether the soul is "directly moved" and
80 I, 3 | growth; consequently if the soul is moved, it must be moved
81 I, 3 | it. But if the essence of soul be to move itself, its being
82 I, 3 | have no place: but if the soul naturally partakes in movement,
83 I, 3 | movement natural to the soul, there must be a counter-movement
84 I, 3 | movements or rests of the soul, it is difficult even to
85 I, 3 | natural movement of the soul be upward, the soul must
86 I, 3 | the soul be upward, the soul must be fire; if downward,
87 I, 3 | bodies. Further, since the soul is observed to originate
88 I, 3 | similar movements of the soul. Now the body is moved from
89 I, 3 | it would follow that the soul too must in accordance with
90 I, 3 | the possibility that the soul might even quit its body
91 I, 3 | it may be contended, the soul can be moved indirectly
92 I, 3 | which it is a means.~If the soul is moved, the most probable
93 I, 3 | must note also that, if the soul moves itself, it must be
94 I, 3 | moved, the movement of the soul must be a departure from
95 I, 3 | the movements which the soul imparts to the body in which
96 I, 3 | according to him constitute soul, owing to their own ceaseless
97 I, 3 | not in this way that the soul appears to originate movement
98 I, 3 | physical account of how the soul moves its body; the soul,
99 I, 3 | soul moves its body; the soul, it is there said, is in
100 I, 3 | that the movements of the soul are identified with the
101 I, 3 | mistake to say that the soul is a~spatial magnitude.
102 I, 3 | evident that Plato means the soul of the~whole to be like
103 I, 3 | whole to be like the sort of soul which is called mind not
104 I, 3 | sensitive or the desiderative soul, for the movements of neither
105 I, 3 | if the movement of the soul is not of its essence, movement
106 I, 3 | essence, movement of the soul must be contrary to its
107 I, 3 | also be painful for the soul to be inextricably bound
108 I, 3 | It is not the essence of soul which is the cause of this
109 I, 3 | asserted that it is better that soul should be so moved; and
110 I, 3 | for which God caused the soul to move in a circle can
111 I, 3 | most theories about the soul, involves the following
112 I, 3 | absurdity: they all join the soul to a body, or place it in
113 I, 3 | specific characteristics of the soul; they do not try to determine
114 I, 3 | Pythagorean myths, that any soul could be clothed upon with
115 I, 3 | must use its tools, each soul its body.~
116 I, 4 | yet another theory about soul, which has commended itself
117 I, 4 | supporters say that the soul is a kind of harmony, for (
118 I, 4 | constituents blended, and soul can be neither the one nor
119 I, 4 | a principal attribute of soul. It is more appropriate
120 I, 4 | than to predicate it of the soul. The absurdity becomes most
121 I, 4 | passive affections of the soul to a harmony; the necessary
122 I, 4 | plausible to predicate it of soul. That soul is a harmony
123 I, 4 | predicate it of soul. That soul is a harmony in the sense
124 I, 4 | equally absurd to identify the soul with the ratio of the mixture;
125 I, 4 | each case a harmony, i.e. a soul.~From Empedocles at any
126 I, 4 | between the elements: is the soul identical with this ratio,
127 I, 4 | on the other hand, if the soul is different from the mixture,
128 I, 4 | animal body? Further, if the soul is not identical with the
129 I, 4 | each of the parts has a soul, what is that which perishes
130 I, 4 | which perishes when the soul quits the body?~That the
131 I, 4 | quits the body?~That the soul cannot either be a harmony,
132 I, 4 | in no other sense can the soul be moved in space.~More
133 I, 4 | following facts. We speak of the soul as being pained or pleased,
134 I, 4 | might be inferred that the soul is moved. This, however,
135 I, 4 | movement is originated by the soul. For example we may regard
136 I, 4 | Yet to say that it is the soul which is angry is as inexact
137 I, 4 | be to say that it is the soul that weaves webs or builds
138 I, 4 | to avoid saying that the soul pities or learns or thinks
139 I, 4 | man who does this with his soul. What we mean is not that
140 I, 4 | that the movement is in the soul, but that sometimes it terminates
141 I, 4 | sometimes it terminates in the soul and sometimes starts from
142 I, 4 | reminiscence starting from the soul and terminating with the
143 I, 4 | substance implanted within the soul and to be incapable of being
144 I, 4 | an affection not of the soul but of its vehicle, as occurs
145 I, 4 | and impassible. That the soul cannot be moved is therefore
146 I, 4 | that which declares the soul to be a self-moving number;
147 I, 4 | follow from regarding the soul as moved, and in the second
148 I, 4 | position, and the number of the soul is, of course, somewhere
149 I, 4 | retain the same kind of soul.~It must be all the same
150 I, 4 | originates movement is the soul, so also must it be in the
151 I, 4 | mover only, will be the soul. But how is it possible
152 I, 4 | units whose number is the soul, or if the number of the
153 I, 4 | points in the body is the soul, why have not all bodies
154 I, 5 | those who maintain that soul is a subtle kind of body,
155 I, 5 | movement is originated by soul. For if the soul is present
156 I, 5 | originated by soul. For if the soul is present throughout the
157 I, 5 | body, there must, if the soul be a kind of body, be two
158 I, 5 | or every body must have a soul, unless the soul be a different
159 I, 5 | have a soul, unless the soul be a different sort of number-other,
160 I, 5 | from this as the account of soul and explain from it the
161 I, 5 | affections and actions of the soul, e.g. reasoning, sensation,
162 I, 5 | derivative properties of soul.~Such are the three ways
163 I, 5 | the three ways in which soul has traditionally been defined;
164 I, 5 | examine the doctrine that soul is composed of the elements.~
165 I, 5 | doctrine is that thus the soul may perceive or come to
166 I, 5 | imagine that by declaring the soul to be composed of the elements
167 I, 5 | succeed in identifying the soul with all the things it is
168 I, 5 | elements. Let us admit that the soul knows or perceives the elements
169 I, 5 | presence of the elements in the soul, unless there be also present
170 I, 5 | the constitution of the soul. The impossibility of this
171 I, 5 | the constitution of the soul? The same applies to "the
172 I, 5 | distinguished. Does the soul consist of all of these
173 I, 5 | common elements. Is the soul formed out of those elements
174 I, 5 | of its own, and that the soul is formed out of the whole
175 I, 5 | these? In that case, the soul must be a quantum and a
176 I, 5 | consequences of the view that the soul is composed of all the elements.~
177 I, 5 | reference to something in soul which is like them, and
178 I, 5 | Why has not everything a soul, since everything either
179 I, 5 | unifies the elements into a soul? The elements correspond,
180 I, 5 | and dominant over, the soul (and a fortiori over the
181 I, 5 | those who assert that the soul, because of its knowledge
182 I, 5 | consideration all kinds of soul. In fact (1) not all beings
183 I, 5 | so it seems, which the soul originates in animals. And (
184 I, 5 | admitted to be a part of the soul (and so too the perceptive
185 I, 5 | would be kinds and parts of soul of which they had failed
186 I, 5 | there it is said that the soul comes in from the whole
187 I, 5 | If we must construct the soul out of the elements, there
188 I, 5 | Certain thinkers say that soul is intermingled in the whole
189 I, 5 | difficulties: Why does the soul when it resides in air or
190 I, 5 | add the question, why the soul in air is maintained to
191 I, 5 | name of animal to what has soul in it. The opinion that
192 I, 5 | opinion that the elements have soul in them seems to have arisen
193 I, 5 | are bound to say that the soul of the Whole too is homogeneous
194 I, 5 | sucked in is homogeneous, but soul heterogeneous, clearly while
195 I, 5 | clearly while some part of soul will exist in the inbreathed
196 I, 5 | other part will not. The soul must either be homogeneous,
197 I, 5 | knowing as an attribute of soul cannot be explained by soul’
198 I, 5 | soul cannot be explained by soul’s being composed of the
199 I, 5 | sound nor true to speak of soul as moved. But since (a)
200 I, 5 | of appetition, belong to soul, and (c) the local movements
201 I, 5 | decay are produced by the soul, we must ask whether each
202 I, 5 | these is an attribute of the soul as a whole, i.e. whether
203 I, 5 | whether it is with the whole soul we think, perceive, move
204 I, 5 | a different part of the soul? So too with regard to life.
205 I, 5 | depend on one of the parts of soul? Or is it dependent on more
206 I, 5 | cause?~Some hold that the soul is divisible, and that one
207 I, 5 | it seems rather to be the soul that holds the body together;
208 I, 5 | together; at any rate when the soul departs the body disintegrates
209 I, 5 | something else which makes the soul one, this unifying agency
210 I, 5 | best right to the name of soul, and we shall have to repeat
211 I, 5 | at once admit that "the soul" is one? If it has parts,
212 I, 5 | raised about the parts of the soul: What is the separate role
213 I, 5 | body? For, if the whole soul holds together the whole
214 I, 5 | expect each part of the soul to hold together a part
215 I, 5 | each of the segments has a soul in it identical in species,
216 I, 5 | present all the parts of soul, and the souls so present
217 I, 5 | the several parts of the soul are indisseverable from
218 I, 5 | another, although the whole soul is divisible. It seems also
219 I, 5 | plants is also a kind of soul; for this is the only principle
220 II, 1 | the views concerning the soul which have been handed on
221 II, 1 | to the question, What is soul? i.e. to formulate the most
222 II, 1 | life, the body cannot be soul; the body is the subject
223 II, 1 | attributed to it. Hence the soul must be a substance in the
224 II, 1 | substance is actuality, and thus soul is the actuality of a body
225 II, 1 | It is obvious that the soul is actuality in the first
226 II, 1 | presuppose the existence of soul, and of these waking corresponds
227 II, 1 | exercise.~That is why the soul is the first grade of actuality
228 II, 1 | applicable to all kinds of soul, we must describe it as
229 II, 1 | the question whether the soul and the body are one: it
230 II, 1 | to the question, What is soul?-an answer which applies
231 II, 1 | its essence, and so its soul; if this disappeared from
232 II, 1 | or formulable essence a soul; for that, it would have
233 II, 1 | animal-sight would have been its soul, for sight is the substance
234 II, 1 | living" what has lost the soul it had, but only what still
235 II, 1 | cutting and the seeing, the soul is actuality in the sense
236 II, 1 | constitutes the eye, so the soul plus the body constitutes
237 II, 1 | indubitably follows that the soul is inseparable from its
238 II, 1 | the problem whether the soul may not be the actuality
239 II, 1 | determination of the nature of soul.~
240 II, 2 | to the fact that what has soul in it differs from what
241 II, 2 | departmental power of the soul which is common to plants
242 II, 2 | ourselves to saying that soul is the source of these phenomena
243 II, 2 | motivity.~Is each of these a soul or a part of a soul? And
244 II, 2 | these a soul or a part of a soul? And if a part, a part in
245 II, 2 | showing that in their case the soul of each individual plant
246 II, 2 | result in other varieties of soul, i.e. in insects which have
247 II, 2 | widely different kind of soul, differing as what is eternal
248 II, 2 | All the other parts of soul, it is evident from what
249 II, 2 | possess all these parts of soul, some certain of them only,
250 II, 2 | a) knowledge or (b) the soul, for we can speak of knowing
251 II, 2 | further, since it is the soul by or with which primarily
252 II, 2 | think:-it follows that the soul must be a ratio or formulable
253 II, 2 | be the actuality of the soul; it is the soul which is
254 II, 2 | actuality of the soul; it is the soul which is the actuality of
255 II, 2 | rightness of the view that the soul cannot be without a body,
256 II, 2 | all this it follows that soul is an actuality or formulable
257 II, 3 | definition can be given of soul only in the same sense as
258 II, 3 | c., so here there is no soul apart from the forms of
259 II, 3 | apart from the forms of soul just enumerated. It is true
260 II, 3 | So here in the case of soul and its specific forms.
261 II, 3 | The cases of figure and soul are exactly parallel; for
262 II, 3 | living things, What is its soul, i.e. What is the soul of
263 II, 3 | its soul, i.e. What is the soul of plant, animal, man? Why
264 II, 3 | most adequate definition of soul is to seek in the case of
265 II, 4 | student of these forms of soul first to find a definition
266 II, 4 | reproduction, for the nutritive soul is found along with all
267 II, 4 | widely distributed power of soul, being indeed that one in
268 II, 4 | but specifically one.~The soul is the cause or source of
269 II, 4 | have many senses. But the soul is the cause of its body
270 II, 4 | being and their living the soul in them is the cause or
271 II, 4 | It is manifest that the soul is also the final cause
272 II, 4 | the case of animals the soul and in this it follows the
273 II, 4 | bodies are organs of the soul. This is true of those that
274 II, 4 | sake of which they are is soul. We must here recall the
275 II, 4 | maintain, further, that the soul is also the cause of the
276 II, 4 | quantity are also due to the soul. Sensation is held to be
277 II, 4 | nothing except what has soul in it is capable of sensation.
278 II, 4 | except what has a share of soul in it.~Empedocles is wrong
279 II, 4 | there is, this must be the soul and the cause of nutrition
280 II, 4 | cause, that is rather the soul; for while the growth of
281 II, 4 | limit and ratio are marks of soul but not of fire, and belong
282 II, 4 | and just because it has soul in it. Hence food is essentially
283 II, 4 | essentially related to what has soul in it. Food has a power
284 II, 4 | so far forth as what has soul in it is a quantum, food
285 II, 4 | only so far as what has soul in it is a "this-somewhat"
286 II, 4 | of these (c) is the first soul, (a) the body which has
287 II, 4 | the body which has that soul in it, (b) the food. But
288 II, 4 | realize, and the end of this soul is to generate another being
289 II, 4 | in which it is, the first soul ought to be named the reproductive
290 II, 4 | be named the reproductive soul. The expression (b) "wherewith
291 II, 4 | why everything that has soul in it possesses warmth.~
292 II, 5 | are in a sense within the soul. That is why a man can exercise
293 II, 8 | characteristic of what has soul in it; nothing that is without
294 II, 8 | nothing that is without soul utters voice, it being only
295 II, 8 | generally of what (being without soul) possesses the power of
296 II, 8 | produces the impact is the soul resident in these parts
297 II, 8 | produces the impact must have soul in it and must be accompanied
298 II, 12| their having a portion of soul in them and obviously being
299 II, 12| things that are without soul affected, i.e. altered in
300 III, 3 | which we characterize the soul (1) local movement and (
301 III, 3 | as well as the other the soul discriminates and is cognizant
302 III, 3 | animal existence and the soul continues longer in the
303 III, 4 | Turning now to the part of the soul with which the soul knows
304 III, 4 | the soul with which the soul knows and thinks (whether
305 III, 4 | either a process in which the soul is acted upon by what is
306 III, 4 | The thinking part of the soul must therefore be, while
307 III, 4 | capacity. Thus that in the soul which is called mind (by
308 III, 4 | I mean that whereby the soul thinks and judges) is, before
309 III, 4 | a good idea to call the soul "the place of forms", though (
310 III, 4 | only of the intellective soul, and (2) even this is the
311 III, 5 | likewise be found within the soul.~And in fact mind as we
312 III, 6 | and by a simple act of the soul.)~But that which mind thinks
313 III, 7 | pleasant or painful, the soul makes a quasi-affirmation
314 III, 7 | different.~To the thinking soul images serve as if they
315 III, 7 | pursues them). That is why the soul never thinks without an
316 III, 7 | what part of itself the soul discriminates sweet from
317 III, 7 | thoughts which are within the soul, just as if it were seeing,
318 III, 8 | summarize our results about soul, and repeat that the soul
319 III, 8 | soul, and repeat that the soul is in a way all existing
320 III, 8 | actualities. Within the soul the faculties of knowledge
321 III, 8 | which is present in the soul but its form.~It follows
322 III, 8 | form.~It follows that the soul is analogous to the hand;
323 III, 9 | 9~The soul of animals is characterized
324 III, 9 | consider what it is in the soul which originates movement.
325 III, 9 | it a single part of the soul separate either spatially
326 III, 9 | definition? Or is it the soul as a whole? If it is a part,
327 III, 9 | to speak of parts of the soul, or how many we should distinguish.
328 III, 9 | posit separate parts in the soul; and lastly (4) the appetitive,
329 III, 9 | the irrational; and if the soul is tripartite appetite will
330 III, 10| then such a power in the soul as has been described, i.e.
331 III, 10| distinguish parts in the soul, if they distinguish and
332 III, 10| functions common to body and soul. To state the matter summarily
333 III, 12| 12~The nutritive soul then must be possessed by
334 III, 12| such thing is endowed with soul from its birth to its death.
335 III, 12| generation should have a soul and a discerning mind without
336 III, 12| for the body or for the soul? But clearly it would not
337 III, 12| which is not stationary has soul without sensation.~But if
338 III, 12| An animal is a body with soul in it: every body is tangible,
339 III, 13| for every body that has soul in it must, as we have said,