The And Of The Soul Essay

The And Of The Soul Essay

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In this passage, when referring to pathe/affections of the soul, Aristotle is talking about emotions, such as pain, fear, desire, and pleasure, and arguably, perception. Whenever we get angry, happy, upset, etc., there is also a simultaneous change in our bodies. Moreover, a pathe of soul is common to that which has soul. This means that attributes of soul are with body. Understanding what this means can be best done in juxtaposition with human activity. For example, when I say that some activity is done that my sister and I do in common, this does not exclude both of us participating in this activity independently. Moreover, if I ask of some activity of another individual, X, whether it is also common to X’s brother or peculiar to X alone, I am not calling into doubt that X performs the act, I want to know if X can do it without X’s brother. Soccer is a good example of this. Soccer is common because both X and X’s brother need to participate in it for it to work. Moreover, reading is peculiar because it is activity that can be done by one’s own self. The same goes for Aristotle 's question of whether all attributes of soul are with body. This presupposes, as opposed to calling into question, the claim that these things belong to soul — we want to know whether all of these activities involve bodily stuff, too. In the case of the soccer example, soccer is with the soccer ball, but this does not mean that everything that happens in soccer happens to the soccer ball, or takes the soccer ball as its subject. What this means is that one can not play soccer without a soccer ball. This is analogous to pathe of soul being common with that which has soul – attributes of soul are with body and cannot be without body.
When first defining sou...


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...tle, if thought requires body, it will because thought requires imagination, which requires body. In reference to the ship/sailor analogy, if doing mathematical navigational work requires the use of the ships maps, then the sailor will not be able to do this without the ship. However, Aristotle does think that thought is possible without a body. For example, the gods do not have bodies, yet they think. The gods think without imagination. Nevertheless, Aristotle seems to believe that when human beings think, this activity requires, as a necessary condition, the presence of memory images that are somehow stored in the human bodies. As a result, we can not think of any truth, for instance, a truth about a triangle, without imagining a triangle. Thus, for human beings, even if not for the gods, thinking seems like it needs body, just as the sailor needs his or her maps.

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