For Plato, the soul is considered to have three parts: the appetitive or the passions, the spirited part or the will, the reasonable part or the intellect. The appetitive deals with the bodily necessities and desires. The appetite is often considered base or even sinful, but is clearly not so for Aristotle: the passions merely demonstrate a person’s basic necessities, which one can not consider without considering the human person in the same way. The spirited part reacts to injustices or incorrectness in one’s surroundings, and it is often described as the “angry” part, as anger deal with perception of injustice as well. The reasonable part concerns itself with finding the truth and distinguishing it from falsities, and is often considered both the highest and hardest to perfect part of the soul. Each part has its own intricacies and specifics, allowing them to aid the human...
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...er pleasure later. However, this opinion does not account for actions excluding one’s appetite taken at the end (or even causing the end) of one’s life, like in giving one’s life for that of a loved one. In that case, the person would be intentionally forgoing passion forever in search of something else. Hume’s argument does not make provision for this. In fact, the only objection one could make to this last example is to say that a man who gives his life for his friend has a miseducated or depraved soul, yet no one seems to make this argument.
Cooper, John M. "Plato's Theory Of Human Motivation." History Of Philosophy
Quarterly 1.(1984): 3-22. Philosopher's Index. Web. 8 Dec. 2013.
Stocks, J. L. "Plato and the Tripartite Soul." Mind, New Series ns 24.94 (1915): 207-21.Jstor.
Web. 9 Dec. 2013.
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