ΑΡΙΣΤΟΤΕΛΟΥΣ ΠΕΡΙ ΨΥΧΗΣ Β. Τὰ μὲν δὴ ὑπὸ τῶν πρότερον παραδεδομένα περὶ ψυ- 4124 χῆς εἰρήσθω· πάλιν δ ̓ ὥσπερ ἐξ ὑπαρχῆς ἐπανίωμεν, πει ρώμενοι διορίσαι τί ἐστι ψυχὴ καὶ τίς ἂν εἴη κοινότατος 5 § 2 λόγος αὐτῆς. λέγομεν δὴ γένος ἕν τι τῶν ὄντων τὴν οὐσίαν, ταύτης δὲ τὸ μὲν ὡς ὕλην, ὃ καθ ̓ αὑτὸ μὲν οὐκ ἔστι τόδε τι, ἕτερον δὲ μορφὴν καὶ εἶδος, καθ ̓ ἣν ἤδη λέγεται τόδε τι, καὶ τρίτον τὸ ἐκ τούτων. ἔστι δ ̓ ἡ μὲν ὕλη δύναμις, τὸ ή δ ̓ εἶδος ἐντελέχεια, (καὶ τοῦτο διχῶς, τὸ μὲν ὡς ἐπιστήμη, το § 3 τὸ δ ̓ ὡς τὸ θεωρεῖν). οὐσίαι δὲ μάλιστ ̓ εἶναι δοκοῦσι τὰ σώματα, καὶ τούτων τὰ φυσικά· ταῦτα γὰρ τῶν ἄλλων ἀρχαί. τῶν δὲ φυσικῶν τὰ μὲν ἔχει ζωήν, τὰ δ ̓ οὐκ ἔχει· ζωὴν δὲ λέγομεν τὴν δι ̓ αὐτοῦ τροφήν τε καὶ αὔξησιν καὶ φθίσιν. ὥστε πᾶν σῶμα φυσικὸν μετέχον ζωῆς οὐσία ἂν τ 412 3. Tȧ μèv- 4. ἐπανίωμεν] pr. edit. exhib. SUWXE. εἴη] ἐστι SUWX. 6. δή] δὲ υν. 5. ἂν 15 BOOK SECOND. CHAPTER I. The psychological theories of earlier thinkers have occupied us hitherto. We will now take up the subject as it were afresh, and attempt to determine what soul is, and what is the most comprehensive definition that can be given of it. Real substance is the name which we assign one class of existing things; and this real substance may be viewed from several aspects, either, firstly, as matter, meaning by matter that which in itself is not any individual thing; or secondly, as form and specific characteristic in virtue of which an object comes to be described as such and such an individual; or thirdly, as the result produced by a combination of this matter and this form. Further, while matter is merely potential existence, the form is perfect realization (a conception which may be taken in two forms, either as resembling knowledge possessed or as corresponding to observation in active exercise). These real substances again are thought to correspond for the most part with bodies, and more particularly with natural bodies, because these latter are the source from which other bodies are formed. Now among such natural bodies, some have, others do not have life, meaning here by life the process of nutrition, increase and decay from an internal principle. Thus every natural body possessed of life would be a real substance, and a substance which we may describe as composite. 20 § 4 εἴη, οὐσία δ' οὕτως ὡς συνθέτη. ἐπεὶ δ ̓ ἐστὶ σῶμα καὶ τοιονδί, ζωὴν γὰρ ἔχον, οὐκ ἂν εἴη τὸ σῶμα ψυχή· οὐ γάρ ἐστι τῶν καθ ̓ ὑποκειμένου τὸ σῶμα, μᾶλλον δ ̓ ὡς ὑποκείμενον καὶ ὕλη. ἀναγκαῖον ἄρα τὴν ψυχὴν οὐσίαν εἶναι ὡς εἶδος σώματος φυσικοῦ δυνάμει ζωὴν ἔχοντος. ἡ δ ̓ οὐσία ἐντελέχεια. τοιούτου ἄρα σώματος ἐντελέ§ 5 χεια. αὕτη δὲ λέγεται διχῶς, ἡ μὲν ὡς ἐπιστήμη, ἡ δ ̓ ὡς τὸ θεωρεῖν. φανερὸν οὖν ὅτι ὡς ἐπιστήμη· ἐν γὰρ τῷ ὑπάρχειν τὴν ψυχὴν καὶ ὕπνος καὶ ἐγρήγορσίς ἐστιν, ἀνάλογον δ ̓ ἡ μὲν ἐγρήγορσις τῷ θεωρεῖν, ὁ δ ̓ ὕπνος τῷ 15 ἔχειν καὶ μὴ ἐνεργεῖν. προτέρα δὲ τῇ γενέσει ἐπὶ τοῦ αὐτοῦ ἡ ἐπιστήμη. διὸ ψυχή ἐστιν ἐντελέχεια ἡ πρώτη σώματος § 6 φυσικοῦ δυνάμει ζωὴν ἔχοντος. τοιοῦτο δέ, ὃ ἂν ᾖ ὀργανι κόν. ὄργανα δὲ καὶ τὰ τῶν φυτῶν μέρη, ἀλλὰ παντελῶς 412 ἁπλᾶ, οἷον τὸ φύλλον περικαρπίου σκέπασμα, τὸ δὲ περικάρπιον καρποῦ. αἱ δὲ ῥίζαι τῷ στόματι ἀνάλογον· ἄμφω γὰρ ἕλκει τὴν τροφήν. εἰ δή τι κοινὸν ἐπὶ πάσης ψυχῆς δεῖ λέγειν, εἴη ἂν ἐντελέχεια ἡ πρώτη σώματος φυσικοῦ 5 § 7 ὀργανικοῦ. διὸ καὶ οὐ δεῖ ζητεῖν εἰ ἓν ἡ ψυχὴ καὶ τὸ σῶμα, ὥσπερ οὐδὲ τὸν κηρὸν καὶ τὸ σχῆμα, οὐδ ̓ ὅλως τὴν ἑκάστου ὕλην καὶ τὸ οὗ ὕλη· τὸ γὰρ ἓν καὶ τὸ εἶναι ἐπεὶ πλεονα 16. σῶμα τοιόνδε Ald. Sylb. Βekk. Tor. e codd. ET, καὶ τοιονδὶ τοῦτο SUVWX. 17. ἡ ψυχὴ SUVWX. 28. τοιοῦτον STVWX. 412 8. οὗ ἡ ὕλη ETV. Since then the body, as possessed of life, is of this compound character, the body itself would not constitute the soul: for body is not [like life and soul] something attributed to a subject; it rather acts as the underlying subject and the material basis. Thus then the soul must necessarily be a real substance, as the form which determines a natural body possessed potentially of life. The reality however of an object is contained in its perfect realization. Soul therefore will be a perfect realization of a body such as has been described. Perfect realization however is a word used in two senses it may be understood either as an implicit state corresponding to knowledge as possessed, or as an explicitly exercised process corresponding to active observation. Here, in reference to soul, it must evidently be understood in the former of these two senses: for the soul is present with us as much while we are asleep as while we are awake; and while waking resembles active observation, sleep resembles the implicit though not exercised possession of knowledge. Now in reference to the same subject, it is the implicit knowledge of scientific principles which stands prior. Soul therefore is the earlier or implicit perfect realization of a natural body possessed potentially of life. Such potential life belongs to everything which is possessed of organs. Organs however, we must remember, is a name that applies also to the parts of plants, except that they are altogether uncompounded. Thus the leaf is the protection of the pericarp and the pericarp of the fruit; while the roots are analogous to the mouth in animals, both being used to absorb nourishment. Thus then, if we be required to frame some one common definition, which will apply to every form of soul, it would be that soul is the earlier perfect realization of a natural organic body. The definition we have just given should make it evident that we must no more ask whether the soul and the body are one, than ask whether the wax and the figure impressed upon it are one, or generally inquire whether the material and that of which it is the material are one; for though unity and being are used in a variety of senses, their most distinctive sense is that of perfect realization. § 8 χῶς λέγεται, τὸ κυρίως ἡ ἐντελέχειά ἐστιν. καθόλου μὲν 20 οὖν εἴρηται τί ἐστιν ἡ ψυχή· οὐσία γὰρ ἡ κατὰ τὸν λόγον. τοῦτο δὲ τὸ τί ἦν εἶναι τῷ τοιῳδὶ σώματι, καθάπερ εἴ τι τῶν ὀργάνων φυσικὸν ἦν σῶμα, οἷον πέλεκυς· ἦν μὲν γὰρ ἂν τὸ πελέκει εἶναι ἡ οὐσία αὐτοῦ, καὶ ἡ ψυχὴ τοῦτο· χωρι σθείσης γὰρ ταύτης οὐκ ἂν ἔτι πέλεκυς ἦν, ἀλλ ̓ ἢ ὁμω νύμως. νῦν δ ̓ ἐστὶ πέλεκυς· οὐ γὰρ τοιούτου σώματος τὸ τί 15 ἦν εἶναι καὶ ὁ λόγος ἡ ψυχή, ἀλλὰ φυσικοῦ τοιουδὶ ἔχον§ 9 τος ἀρχὴν κινήσεως καὶ στάσεως ἐν ἑαυτῷ. θεωρεῖν δὲ καὶ ἐπὶ τῶν μερῶν δεῖ τὸ λεχθέν. εἰ γὰρ ἦν ὁ ὀφθαλμὸς ζῷον, ψυχὴ ἂν ἦν αὐτοῦ ἡ ὄψις· αὕτη γὰρ οὐσία ὀφθαλμοῦ ἡ κατὰ τὸν λόγον. ὁ δ ̓ ὀφθαλμὸς ὕλη ὄψεως, ἧς ἀπολει- 10 πούσης οὐκ ἔστιν ὀφθαλμός, πλὴν ὁμωνύμως, καθάπερ ὁ λίθινος καὶ ὁ γεγραμμένος. δεῖ δὴ λαβεῖν τὸ ἐπὶ μέρους ἐφ ̓ ὅλου τοῦ ζῶντος σώματος· ἀνάλογον γὰρ ἔχει ὡς τὸ μέρος πρὸς τὸ μέρος, οὕτως ἡ ὅλη αἴσθησις πρὸς τὸ ὅλον § το σῶμα τὸ αἰσθητικόν, ᾗ τοιοῦτον. ἔστι δὲ οὐ τὸ ἀποβεβληκὸς 15 τὴν ψυχὴν τὸ δυνάμει ὂν ὥστε ζῆν, ἀλλὰ τὸ ἔχον· τὸ δὲ § 11 σπέρμα καὶ ὁ καρπὸς τὸ δυνάμει τοιονδὶ σῶμα. ὡς μὲν οὖν ἡ τμῆσις καὶ ἡ ὅρασις, οὕτω καὶ ἡ ἐγρήγορσις ἐντελέχεια, ὡς δ ̓ ἡ ὄψις καὶ ἡ δύναμις τοῦ ὀργάνου, ἡ ψυχή 413 τὸ δὲ σῶμα τὸ δυνάμει ὄν· ἀλλ ̓ ὥσπερ ὁ ὀφθαλμὸς ἡ κόρη καὶ ἡ ὄψις, κἀκεῖ ἡ ψυχὴ καὶ τὸ σῶμα τὸ ζῷον. 9. λέγεται om. SUWX. 15. coni. Tor. νῦν δ ̓ οὐκ ἔστιν. 20. coni. Tor. ὁ δ ̓ ὀφθ. τὸ σύνολον, ἡ δὲ κόρη ύλη ὄψεως. || ἀπολιπούσης TVW. Trend. 3. τὸ ante ζῷον om. ETV. Tor. 413 2. |
