καὶ κίνησιν τὴν κατὰ τόπον, εἰ δ' αἴσθησιν, καὶ φαντασίαν καὶ ὄρεξιν· ὅπου μὲν γὰρ αἴσθησις, καὶ λύπη τε καὶ ἡδονή, § 9 ὅπου δὲ ταῦτα, ἐξ ἀνάγκης καὶ ἐπιθυμία. περὶ δὲ τοῦ νοῦ καὶ τῆς θεωρητικῆς δυνάμεως οὐδέν πω φανερόν, ἀλλ ̓ ἔοικε 25 ψυχῆς γένος ἕτερον εἶναι, καὶ τοῦτο μόνον ἐνδέχεται χωρί § το ζεσθαι, καθάπερ τὸ ἀΐδιον τοῦ φθαρτοῦ. τὰ δὲ λοιπὰ μόρια τῆς ψυχῆς φανερὸν ἐκ τούτων ὅτι οὐκ ἔστι χωριστά, καθάπερ τινές φασιν· τῷ δὲ λόγῳ ὅτι ἕτερα, φανερόν· αἰσθητικῷ γὰρ εἶναι καὶ δοξαστικῷ ἕτερον, εἴπερ καὶ τὸ αἰσθάνεσθαι 30 τοῦ δοξάζειν. ὁμοίως δὲ καὶ τῶν ἄλλων ἕκαστον τῶν εἰρημέ§ 1 νων. ἔτι δ ̓ ἐνίοις μὲν τῶν ζῴων ἅπανθ' ὑπάρχει ταῦτα, τισὶ δέ τινα τούτων, ἑτέροις δὲ ἓν μόνον. τοῦτο δὲ ποιεῖ διαφορὰν τῶν ζῴων· διὰ τίνα δ ̓ αἰτίαν, ὕστερον ἐπισκεπτέον. 414 παραπλήσιον δὲ καὶ περὶ τὰς αἰσθήσεις συμβέβηκεν· τὰ μὲν γὰρ ἔχει πάσας, τὰ δὲ τινάς, τὰ δὲ μίαν τὴν ἀναγ§ 12 καιοτάτην, ἁφήν. ἐπεὶ δὲ ᾧ ζώμεν καὶ αἰσθανόμεθα διχῶς λέγεται, καθάπερ ᾧ ἐπιστάμεθα, λέγομεν δὲ τὸ μὲν ἐπι-ς στήμην τὸ δὲ ψυχήν ἑκατέρῳ γὰρ τούτων φαμὲν ἐπίστασθαι· ὁμοίως δὲ καὶ ᾧ ὑγιαίνομεν, τὸ μὲν ὑγιείᾳ, τὸ δὲ μορίῳ τινὶ τοῦ σώματος ἢ καὶ ὅλῳ· τούτων δ ̓ ἡ μὲν ἐπιστήμη τε καὶ ὑγίεια μορφὴ καὶ εἶδός τι καὶ λόγος καὶ οἷον ἐνέργεια τοῦ δεκτικοῦ, ἡ μὲν τοῦ ἐπιστημονικοῦ, ἡ δὲ τοῦ ἁγιαστι- το 414 4. ἐπεὶ δὲ] ἔτι δὲ conj. 25. οὐδὲ TUVWX. Trend. 33. διαφορὰς TVX. 7. υγίειαν Χ pr. S, υγίεια ELTUVW, υγιείᾳ Trend. Tor. Bz. the power of local movement, and if sensation, then also in addition imagination and desire: for where sense is present, there pain and pleasure follow also as concomitants, and where pain and pleasure exist, appetite is also necessarily present. With regard on the other hand to reason and the faculty of thought we have as yet no obvious facts to appeal to. Reason however would seem to constitute a different phase of soul from those we have already noticed and it alone admits of separation as the eternal from the perishable. But as for the other parts of soul, it is clear from these considerations that they are not separated in the way that some maintain. At the same time it is evident that in thought and by abstraction they may be divided from one another. The sensitivity is one thing, the reflective faculty another, if it be one thing to have sensation, another thing to exercise reflection. And this same truth holds good also of the other powers which have been described. Respecting these various powers, there are some animals which possess them all, others which have merely some of them, and others again which have but one only. It is this which makes the difference between one class of animals and another, though the reason for this fact can only be investigated afterwards. The same thing may be noticed also as regards the senses. Some animals have all of them, others have but some, and a third class possesses only that one sense which is most indispensable-viz, touch. [Life, then, and sensation are what mark the animate.] But there are two ways in which we may speak of that by which we live and have sensation just as also that by which we know may be employed to denote either knowledge or the mind, by both of which we are in the habit of speaking of people as knowing. So also that by which we are in health denotes on the one hand the health itself, on the other hand some portion of the body or it may be the whole of it. Now of these two uses, knowledge and health are what we may term the determining form and notion and so to speak the realization of the recipient faculty, in the one case of knowledge, in the other of health-for the passive material which is subject to modifica κοῦ (δοκεῖ γὰρ ἐν τῷ πάσχοντι καὶ διατιθεμένῳ ἡ τῶν ποιητι κῶν ὑπάρχειν ἐνέργεια), ἡ ψυχὴ δε τοῦτο ᾧ ζῶμεν καὶ αἰσθανόμεθα καὶ διανοούμεθα πρώτως· ὥστε λόγος τις ἂν εἴη § 13 καὶ εἶδος, ἀλλ ̓ οὐχ ὕλη καὶ τὸ ὑποκείμενον. τριχῶς γὰρ λεγομένης τῆς οὐσίας, καθάπερ εἴπομεν, ὧν τὸ μὲν εἶδος, 15 τὸ δὲ ὕλη, τὸ δὲ ἐξ ἀμφοῖν· τούτων δ ̓ ἡ μὲν ὕλη δύναμις, τὸ δὲ εἶδος ἐντελέχεια· ἐπεὶ δὲ τὸ ἐξ ἀμφοῖν ἔμψυχον, οὐ τὸ σῶμά ἐστιν ἐντελέχεια ψυχῆς, ἀλλ ̓ αὕτη σώματός τι§ 14 νος. καὶ διὰ τοῦτο καλῶς ὑπολαμβάνουσιν οἷς δοκεῖ μήτ' 20 ἄνευ σώματος εἶναι μήτε σῶμά τι ἡ ψυχή· σῶμα μὲν γὰρ οὐκ ἔστι, σώματος δέ τι, καὶ διὰ τοῦτο ἐν σώματι ὑπάρχει, καὶ ἐν σώματι τοιούτῳ, καὶ οὐχ ὥσπερ οἱ πρότερον εἰς σῶμα ἐνήρμοζον αὐτήν, οὐθὲν προσδιορίζοντες ἐν τίνι καὶ ποίῳ, καίπερ οὐδὲ φαινομένου τοῦ τυχόντος δέχεσθαι τὸ § 15 τυχόν. οὕτω δὲ γίνεται καὶ κατὰ λόγον· ἑκάστου γὰρ ἡ ἐντε- 25 λέχεια ἐν τῷ δυνάμει ὑπάρχοντι καὶ τῇ οἰκείᾳ ὕλῃ πέφυκεν ἐγγίνεσθαι. ὅτι μὲν οὖν ἐντελέχειά τίς ἐστι καὶ λόγος τοῦ δύναμιν ἔχοντος εἶναι τοιούτου, φανερὸν ἐκ τούτων. 17. δὲ] om. UVWX Trend. είναι SUX. 23. προσδιορίσαντες SUX. 28. τοιουδι tion is what is taken to be the home of the manifestation of the active forces. Soul then is the original and fundamental ground of all our life, of our sensation and of our reasoning. It follows. therefore that the soul must be regarded as a sort of form and idea, rather than as matter and as underlying subject. For the term real substance is, as we have before remarked, employed in three senses: it may denote either the specific form, or the material substratum, or thirdly the combination of the two: and of these different aspects of reality the matter or substratum is but the potential ground, whereas the form is the perfect realization. Since then it is the product of the two that is animate, it cannot be that the body is the full realization or expression of the soul; rather on the contrary it is the soul V which is the full realization of some body. This fact fully supports the view of those who hold that the soul is not independent of some sort of body and yet not to be identified with a body of any sort whatever. The truth is that soul is not body but it is something which belongs to body. And hence further it exists in a body and in a body of such and such a nature, not left undetermined in the way that earlier thinkers introduced it into the body without determining besides what and what sort of body it was, although it does not even look as though any casual thing admitted any other casual thing. This same conclusion may be reached also on a priori grounds. The full realization of each object is naturally reached | only within that which is potentially existent and within that material substratum which is appropriate to it. It is clear then from these considerations that soul is a kind of full realization or expression of the idea of that which has potentially the power to be of such a character. ΙΙΙ. Τῶν δὲ δυνάμεων τῆς ψυχῆς αἱ λεχθεῖσαι τοῖς μὲν ὑπάρχουσι πᾶσαι, καθάπερ εἴπομεν, τοῖς δὲ τινὲς αὐτῶν, 30 ἐνίοις δὲ μία μόνη. δυνάμεις δ ̓ εἴπομεν θρεπτικόν, αἰσθη § 2 τικόν, ὀρεκτικόν, κινητικὸν κατὰ τόπον, διανοητικόν. ὑπ άρχει δὲ τοῖς μὲν φυτοῖς τὸ θρεπτικὸν μόνον, ἑτέροις δὲ τοῦτό τε καὶ τὸ αἰσθητικόν. εἰ δὲ τὸ αἰσθητικόν, καὶ τὸ 414 ὀρεκτικόν· ὄρεξις μὲν γὰρ ἐπιθυμία καὶ θυμὸς καὶ βούλησις, τὰ δὲ ζῷα πάντ ̓ ἔχουσι μίαν γε τῶν αἰσθήσεων, τὴν ἀφήν· ᾧ δ ̓ αἴσθησις ὑπάρχει, τούτῳ ἡδονή τε καὶ λύπη καὶ τὸ ἡδύ τε καὶ λυπηρόν, οἷς δὲ ταῦτα, καὶ ἡ ἐπιθυμία· τοῦ 5 § 3 γὰρ ἡδέος ὄρεξις αὕτη. ἔτι δὲ τῆς τροφῆς αἴσθησιν ἔχουσιν· ἡ γὰρ ἁφὴ τῆς τροφῆς αἴσθησις· ξηροῖς γὰρ καὶ ὑγροῖς καὶ θερμοῖς καὶ ψυχροῖς τρέφεται τὰ ζῷα πάντα, τούτων δ' αἴσθησις ἀφή· τοῖς δ ̓ ἄλλοις αἰσθητοῖς κατὰ συμβεβηκός· οὐθὲν γὰρ εἰς τροφὴν συμβάλλεται ψόφος οὐδὲ χρώμα οὐδὲ ὀσμή. ὁ δὲ χυμὸς ἕν τι τῶν ἁπτῶν ἐστίν. πεῖνα δὲ καὶ δίψα ἐπιθυμία, καὶ ἡ μὲν πεῖνα ξηροῦ καὶ θερμοῦ, ἡ δὲ δίψα ψυχροῦ καὶ ὑγροῦ· ὁ δὲ χυμὸς οἷον ἥδυσμά τι τούτων ἐστίν. διασαφητέον δὲ περὶ αὐτῶν ὕστερον, νῦν δ ̓ ἐπὶ τοσοῦτον εἰρήσθω, ὅτι τῶν ζῴων τοῖς ἔχουσιν ἁφὴν καὶ ὄρεξις ὑπάρ- 15 § 4 χει. περὶ δὲ φαντασίας ἄδηλον, ὕστερον δ ̓ ἐπισκεπτέον. ἐνί οις δὲ πρὸς τούτοις ὑπάρχει καὶ τὸ κατὰ τόπον κινητικόν, ἑτέροις δὲ καὶ τὸ διανοητικόν τε καὶ νοῦς, οἷον ἀνθρώποις καὶ 31. αἰσθ. ὀρεκ.] ὀρεκτικὸν αἰσθητικόν ELSTW Tor. αὕτη STUX. 9. τῶν δ' ἄλλων αἰσθητῶν vulg. 15. διωρίσθω SUVX. 4145 6. βρεξίς ἐστιν 13. τι om. SUVX. |