Alcmaeon also seems to have held a similar view about soul; he says that it is immortal because it resembles ‘the immortals’, (30) and that this immortality belongs to it in virtue of its ceaseless movement; for all the ‘things divine’, moon, sun, the planets, and the whole heavens, are in perpetual movement.
[405b] Of more superficial writers, some, e. g. Hippo, have pronounced it to be water; they seem to have argued from the fact that the seed of all animals is fluid, for Hippo tries to refute those who say that the soul is blood, on the ground that the seed, which is the primordial soul, is not blood.
Another group (Critias, for example) did hold it to be blood; they take perception to be the most characteristic attribute of soul, (5) and hold that perceptiveness is due to the nature of blood.
Each of the elements has thus found its partisan, except earth—earth has found no supporter unless we count as such those who have declared soul to be, or to be compounded of, all the elements. All, (10) then, it may be said, characterize the soul by three marks, Movement, Sensation, Incorporeality, and each of these is traced back to the first principles. That is why (with one exception) all those who define the soul by its power of knowing make it either an element or constructed out of the elements. The language they all use is similar; like, (15) they say, is known by like; as the soul knows everything, they construct it out of all the principles. Hence all those who admit but one cause or element, make the soul also one (e. g. fire or air), while those who admit a multiplicity of principles make the soul also multiple. (20) The exception is Anaxagoras; he alone says that mind is impassible and has nothing in common with anything else. But, if this is so, how or in virtue of what cause can it know? That Anaxagoras has not explained, nor can any answer be inferred from his words. All who acknowledge pairs of opposites among their principles, construct the soul also out of these contraries, (25) while those who admit as principles only one contrary of each pair, e. g. either hot or cold, likewise make the soul some one of these. That is why, also, they allow themselves to be guided by the names; those who identify soul with the hot argue that zen (to live) is derived from zein (to boil), while those who identify it with the cold say that soul (psyche) is so called from the process of respiration and refrigeration (katapsyxis).
Such are the traditional opinions concerning soul, (30) together with the grounds on which they are maintained.
3 We must begin our examination with movement; for, doubtless, not only is it false that the essence of soul is correctly described by those who say that it is what moves (or is capable of moving) itself, but it is an impossibility that movement should be even an attribute of it. [406a]
We have already9 pointed out that there is no necessity that what originates movement should itself be moved. There are two senses in which anything may be moved—either (a) indirectly, owing to something other than itself, (5) or (b) directly, owing to itself. Things are ‘indirectly moved’ which are moved as being contained in something which is moved, e. g. sailors in a ship, for they are moved in a different sense from that in which the ship is moved; the ship is ‘directly moved’, they are ‘indirectly moved’, because they are in a moving vessel. This is clear if we consider their limbs; the movement proper to the legs (and so to man) is walking, and in this case the sailors are not walking. (10) Recognizing the double sense of ‘being moved’, what we have to consider now is whether the soul is ‘directly moved’ and participates in such direct movement.
There are four species of movement—locomotion, alteration, diminution, growth; consequently if the soul is moved, it must be moved with one or several or all of these species of movement. Now if its movement is not incidental, there must be a movement natural to it, (15) and, if so, as all the species enumerated involve place, place must be natural to it. But if the essence of soul be to move itself, its being moved cannot be incidental to it, as it is to what is white or three cubits long; they too can be moved, but only incidentally—what is moved is that of which ‘white’ and ‘three cubits long’ are the attributes, the body in which they inhere; hence they have no place: but if the soul naturally partakes in movement, (20) it follows that it must have a place.
Further, if there be a movement natural to the soul, there must be a counter-movement unnatural to it, and conversely. The same applies to rest as well as to movement; for the terminus ad quem of a thing’s natural movement is the place of its natural rest, (25) and similarly the terminus ad quem of its enforced movement is the place of its enforced rest. But what meaning can be attached to enforced movements or rests of the soul, it is difficult even to imagine.
Further, if the natural movement of the soul be upward, the soul must be fire; if downward, it must be earth; for upward and downward movements are the definitory characteristics of these bodies. The same reasoning applies to the intermediate movements, termini, and bodies. Further, since the soul is observed to originate movement in the body, (30) it is reasonable to suppose that it transmits to the body the movements by which it itself is moved, and so, reversing the order, we may infer from the movements of the body back to similar movements of the soul. Now the body is moved from place to place with movements of locomotion. [406b] Hence it would follow that the soul too must in accordance with the body change either its place as a whole or the relative places of its parts. This carries with it the possibility that the soul might even quit its body and re-enter it, and with this would be involved the possibility of a resurrection of animals from the dead. But, it may be contended, (5) the soul can be moved indirectly by something else; for an animal can be pushed out of its course. Yes, but that to whose essence belongs the power of being moved by itself, cannot be moved by something else except incidentally,10 just as what is good by or in itself cannot owe its goodness to something external to it or to some end to which it is a means. (10)
If the soul is moved, the most probable view is that what moves it is sensible things.11
We must note also that, if the soul moves itself, it must be the mover itself that is moved, so that it follows that if movement is in every case a displacement of that which is in movement, in that respect in which it is said to be moved, the movement of the soul must be a departure from its essential nature, at least if its self-movement is essential to it, not incidental.
Some go so far as to hold that the movements which the soul imparts to the body in which it is are the same in kind as those with which it itself is moved. (15) An example of this is Democritus, who uses language like that of the comic dramatist Philippus, who accounts for the movements that Daedalus imparted to his wooden Aphrodite by saying that he poured quicksilver into it; similarly Democritus says that the spherical atoms which according to him constitute soul, (20) owing to their own ceaseless movements draw the whole body after them and so produce its movements. We must urge the question whether it is these very same atoms which produce rest also—how they could do so, it is difficult and even impossible to say. And, in general, we may object that it is not in this way that the soul appears to originate movement in animals—it is through intention or process of thinking. (25)
It is in the same fashion that the Timaeus12 also tries to give a physical account of how the soul moves its body; the soul, it is here said, is in movement, and so owing to their mutual implication moves the body also. After compounding the soul-substance out of the elements and dividing it in accordance with the harmonic numbers, (30) in order that it may possess a connate sensibility for ‘harmony’ and that the whole may move in movements well attuned, the Demiurge bent the straight line into a circle; this single circle he divided into two circles united at two common points; one of these he subdivided into seven circles. [407a] All this implies that the movements of the soul are identified with the local movements of the heavens.
Now, in the first place, it is a mistake to say that the soul is a spatial magnitude. It is evident that Plato means the soul of the whole to be like the sort of soul which is called mind—not like the sensitive or t
he desiderative soul, (5) for the movements of neither of these are circular. Now mind is one and continuous in the sense in which the process of thinking is so, and thinking is identical with the thoughts which are its parts; these have a serial unity like that of number, not a unity like that of a spatial magnitude. Hence mind cannot have that kind of unity either; mind is either without parts or is continuous in some other way than that which characterizes a spatial magnitude. How, indeed, if it were a spatial magnitude, (10) could mind possibly think? Will it think with any one indifferently of its parts? In this case, the ‘part’ must be understood either in the sense of a spatial magnitude or in the sense of a point (if a point can be called a part of a spatial magnitude). If we accept the latter alternative, the points being infinite in number, obviously the mind can never exhaustively traverse them; if the former, the mind must think the same thing over and over again, indeed an infinite number of times (whereas it is manifestly possible to think a thing once only). If contact of any part whatsoever of itself with the object is all that is required, (15) why need mind move in a circle, or indeed possess magnitude at all? On the other hand, if contact with the whole circle is necessary, what meaning can be given to the contact of the parts? Further, how could what has no parts think what has parts, or what has parts think what has none?13 We must identify the circle referred to with mind; for it is mind whose movement is thinking, and it is the circle whose movement is revolution, (20) so that if thinking is a movement of revolution, the circle which has this characteristic movement must be mind.
If the circular movement is eternal, there must be something which mind is always thinking—what can this be? For all practical processes of thinking have limits—they all go on for the sake of something outside the process, and all theoretical processes come to a close in the same way as the phrases in speech which express processes and results of thinking. Every such linguistic phrase is either definitory or demonstrative. (25) Demonstration has both a starting-point and may be said to end in a conclusion or inferred result; even if the process never reaches final completion, at any rate it never returns upon itself again to its starting-point, it goes on assuming a fresh middle term or a fresh extreme, and moves straight forward, but circular movement returns to its starting-point. Definitions, too, are closed groups of terms. (30)
Further, if the same revolution is repeated, mind must repeatedly think the same object.
Further, thinking has more resemblance to a coming to rest or arrest than to a movement; the same may be said of inferring.
It might also be urged that what is difficult and enforced is incompatible with blessedness; if the movement of the soul is not of its essence, movement of the soul must be contrary to its nature.14 [407b] It must also be painful for the soul to be inextricably bound up with the body; nay more, if, as is frequently said and widely accepted, it is better for mind not to be embodied, the union must be for it undesirable.
Further, (5) the cause of the revolution of the heavens is left obscure. It is not the essence of soul which is the cause of this circular movement—that movement is only incidental to soul—nor is, a fortiori, the body its cause. Again, it is not even asserted that it is better that soul should be so moved; and yet the reason for which God caused the soul to move in a circle can only have been that movement was better for it than rest, (10) and movement of this kind better than any other. But since this sort of consideration is more appropriate to another field of speculation, let us dismiss it for the present.
The view we have just been examining, in company with most theories about the soul, involves the following absurdity: they all join the soul to a body, (15) or place it in a body, without adding any specification of the reason of their union, or of the bodily conditions required for it. Yet such explanation can scarcely be omitted; for some community of nature is presupposed by the fact that the one acts and the other is acted upon, the one moves and the other is moved; interaction always implies a special nature in the two interagents. All, however, (20) that these thinkers do is to describe the specific characteristics of the soul; they do not try to determine anything about the body which is to contain it, as if it were possible, as in the Pythagorean myths, that any soul could be clothed upon with any body—an absurd view, for each body seems to have a form and shape of its own. It is as absurd as to say that the art of carpentry could embody itself in flutes; each art must use its tools, (25) each soul its body.
4 There is yet another theory about soul, which has commended itself to many as no less probable than any of those we have hitherto mentioned, (30) and has rendered public account of itself in the court of popular discussion. Its supporters say that the soul is a kind of harmony, for (a) harmony is a blend or composition of contraries, and (b) the body is compounded out of contraries. Harmony, however, is a certain proportion or composition of the constituents blended, and soul can be neither the one nor the other of these. Further, the power of originating movement cannot belong to a harmony, while almost all concur in regarding this as a principal attribute of soul. [408a] It is more appropriate to call health (or generally one of the good states of the body) a harmony than to predicate it of the soul. The absurdity becomes most apparent when we try to attribute the active and passive affections of the soul to a harmony; the necessary readjustment of their conceptions is difficult. Further, in using the word ‘harmony’ we have one or other of two cases in our mind; the most proper sense is in relation to spatial magnitudes which have motion and position, (5) where harmony means the disposition and cohesion of their parts in such a manner as to prevent the introduction into the whole of anything homogeneous with it, and the secondary sense, derived from the former, is that in which it means the ratio between the constituents so blended; in neither of these senses is it plausible to predicate it of soul. (10) That soul is a harmony in the sense of the mode of composition of the parts of the body is a view easily refutable; for there are many composite parts and those variously compounded; of what bodily part is mind or the sensitive or the appetitive faculty the mode of composition? And what is the mode of composition which constitutes each of them? It is equally absurd to identify the soul with the ratio of the mixture; for the mixture which makes flesh has a different ratio between the elements from that which makes bone. (15) The consequence of this view will therefore be that distributed throughout the whole body there will be many souls, since every one of the bodily parts is a different mixture of the elements, and the ratio of mixture is in each case a harmony, i. e. a soul.
From Empedocles at any rate we might demand an answer to the following question—for he says that each of the parts of the body is what it is in virtue of a ratio between the elements: is the soul identical with this ratio, (20) or is it not rather something over and above this which is formed in the parts? Is love the cause of any and every mixture, or only of those that are in the right ratio? Is love this ratio itself, or is love something over and above this? Such are the problems raised by this account. But, on the other hand, if the soul is different from the mixture, why does it disappear at one and the same moment with that relation between the elements which constitutes flesh or the other parts of the animal body? Further, (25) if the soul is not identical with the ratio of mixture, and it is consequently not the case that each of the parts has a soul, what is that which perishes when the soul quits the body?
That the soul cannot either be a harmony, or be moved in a circle, is clear from what we have said. Yet that it can be moved incidentally is, (30) as we said above,15 possible, and even that in a sense it can move itself, i. e. in the sense that the vehicle in which it is can be moved, and moved by it; in no other sense can the soul be moved in space. More legitimate doubts might remain as to its movement in view of the following facts. [408b] We speak of the soul as being pained or pleased, being bold or fearful, being angry, perceiving, thinking. All these are regarded as modes of movement, and hence it might be inferred that the soul is moved. This, however, does not necessarily fo
llow. (5) We may admit to the full that being pained or pleased, or thinking, are movements (each of them a ‘being moved’), and that the movement is originated by the soul. For example we may regard anger or fear as such and such movements of the heart, and thinking as such and such another movement of that organ, or of some other; these modifications may arise either from changes of place in certain parts or from qualitative alterations (the special nature of the parts and the special modes of their changes being for our present purpose irrelevant). (10) Yet to say that it is the soul which is angry is as inexact as it would be to say that it is the soul that weaves webs or builds houses. It is doubtless better to avoid saying that the soul pities or learns or thinks, (15) and rather to say that it is the man who does this with his soul. What we mean is not that the movement is in the soul, but that sometimes it terminates in the soul and sometimes starts from it, sensation e. g. coming from without inwards, and reminiscence starting from the soul and terminating with the movements, actual or residual, in the sense organs.
The case of mind is different; it seems to be an independent substance implanted within the soul and to be incapable of being destroyed. If it could be destroyed at all, it would be under the blunting influence of old age. (20) What really happens in respect of mind in old age is, however, exactly parallel to what happens in the case of the sense organs; if the old man could recover the proper kind of eye, he would see just as well as the young man. The incapacity of old age is due to an affection not of the soul but of its vehicle, as occurs in drunkenness or disease. Thus it is that in old age the activity of mind or intellectual apprehension declines only through the decay of some other inward part; mind itself is impassible. (25) Thinking, loving, and hating are affections not of mind, but of that which has mind, so far as it has it. That is why, when this vehicle decays, memory and love cease; they were activities not of mind, but of the composite which has perished; mind is, no doubt, something more divine and impassible. (30) That the soul cannot be moved is therefore clear from what we have said, and if it cannot be moved at all, manifestly it cannot be moved by itself.
The Basic Works of Aristotle (Modern Library Classics) Page 77