§2.3Τῶν δὲ δυνάμεων τῆς ψυχῆς αἱ λεχθεῖσαι τοῖς μὲν ὑπάρχουσι πᾶσαι, καθάπερ εἴπομεν, τοῖς δὲ τινὲς αὐτῶν, ἐνίοις δὲ μία μόνη.
Of the powers of the soul, those mentioned belong to some in their entirety, as we said, to others some of them, and to some only one.
δυνάμεις δʼ εἴπομεν θρεπτικόν, αἰσθητικόν, ὀρεκτικόν, κινητικὸν κατὰ τόπον, διανοητικόν.
And we said that the powers are the nutritive, the sensitive, the appetitive, the locomotive, and the thinking power.
ὑπάρχει δὲ τοῖς μὲν φυτοῖς τὸ θρεπτικὸν μόνον, ἑτέροις δὲ τοῦτό τε καὶ τὸ αἰσθητικόν.
While to plants only the nutritive belongs, to others both this and the sensitive belong.
εἰ δὲ τὸ αἰσθητικόν, καὶ τὸ ὀρεκτικόν· ὄρεξις μὲν γὰρ ἐπιθυμία καὶ θυμὸς καὶ βούλησις, τὰ δὲ ζῷα πάντʼ ἔχουσι μίαν γε τῶν αἰσθήσεων, τὴν ἁφήν, ᾧ δʼ αἴσθησις ὑπάρχει, τούτῳ ἡδονή τε καὶ λύπη καὶ τὸ ἡδύ τε καὶ λυπηρόν, οἷς δὲ ταῦτα, καὶ ἡ ἐπιθυμία· τοῦ γὰρ ἡδέος ὄρεξις αὕτη.
And if the sensitive belongs, so also does the appetitive; for appetite consists of desire, anger, and wish, and all animals have at least one of the senses, namely touch; and that to which sense belongs, to this belong also pleasure and pain, and the pleasant and the painful; and to those to which these belong, desire also belongs; for this is the appetite for the pleasant.
ἔτι δὲ τῆς τροφῆς αἴσθησιν ἔχουσιν (ἡ γὰρ ἁρὴ τῆς τροφῆς αἴσθησις· ξηροῖς γὰρ καὶ ὑγροῖς καὶ θερμοῖς καὶ ψυχροῖς τρέφεται τὰ ζῶντα πάντα, τούτων δʼ αἴσθησις ἁφή), τῶν δʼ ἄλλων αἰσθητῶν κατὰ συμβεβηκός.
Moreover, they have a sense of food (for touch is the sense of food; since all living things are nourished by dry and wet and hot and cold things, and touch is the sense of these), but of the other sensibles only accidentally.
οὐθὲν γὰρ εἰς τροφὴν συμβάλλεται ψόφος οὐδὲ χρῶμα οὐδὲ ὀσμή, ὁ δὲ χυμὸς ἕν τι τῶν ἁπτῶν ἐστιν.
For sound, color, and smell contribute nothing to food, whereas taste is one of the tangible things.
πεῖνα δὲ καὶ δίψα ἐπιθυμία, καὶ ἡ μὲν πεῖνα ξηροῦ καὶ θερμοῦ, δὲ δίψα ὑγροῦ καὶ ψυχροῦ· ὁ δὲ χυμὸς οἷον ἥδυσμά τι τούτων ἐστίν, διασαφητέον δὲ περὶ αὐτῶν ὕστερον, νῦν δʼ ἐπὶ τοσοῦτον εἰρήσθω, ὅτι τῶν ζώντων τοῖς ἔχουσιν ἁφὴν καὶ ὄρεξις ὑπάρχει.
But hunger and thirst are desires, hunger being for the dry and hot, and thirst for the wet and cold; and taste is as it were a seasoning of these. But we must clarify concerning them later, and for now let it have been said to this extent: that of living things, those that have touch have also appetite.
περὶ δὲ φαντασίας ἄδηλον, ὕστερον δʼ ἐπισκεπτέον.
Concerning imagination, however, it is unclear, and must be examined later.
ἐνίοις δὲ πρὸς τούτοις ὑπάρχει καὶ τὸ κατὰ τόπον κινητικόν, ἑτέροις δὲ καὶ τὸ διανοητικόν τε καὶ νοῦς, οἶον ἀνθρώποις καὶ εἴ τι τοιοῦτον ἕτερον ἔστιν ἢ τιμιώτερον.
In some, in addition to these, there is also the locomotive power, and in others also the thinking power and intellect, as in humans and if there is any other such thing that is different or more honorable.
δῆλον οὖν ὅτι τὸν αὐτὸν τρόπον εἷς ἂν εἴη λόγος ψυχῆς τε καὶ σχήματος· οὔτε γὰρ ἐκεῖ σχῆμα παρὰ τὸ τρίγωνον ἔστι καὶ τὰ ἐφεξῆς, οὔτʼ ἐνταῦθα ψυχὴ παρὰ τὰς εἰρημένας.
It is clear, therefore, that in the same way there would be one definition for both soul and figure; for neither is there a figure there apart from the triangle and those that follow, nor is there a soul here apart from those mentioned.
γένοιτο δʼ ἂν καὶ ἐπὶ τῶν σχημάτων λόγος κοινός, ὃς ἐφαρμόσει μὲν πᾶσιν, ἴδιος δʼ οὐδενὸς ἔσται σχήματος.
And there could also be a common definition for figures, which will fit all of them, but will be proper to no figure.
ὁμοίως δὲ καὶ ἐπὶ ταῖς εἰρημέναις ψυχαῖς.
Similarly also for the mentioned souls.
διὸ γελοῖον ζητεῖν τὸν κοινόν λόγον καὶ ἐπὶ τούτων καὶ ἐφʼ ἑτέρων, ὃς οὐδενὸς ἔσται τῶν ὄντων ἴδιος λόγος, οὐδὲ κατὰ τὸ οἰκεῖον καὶ ἄτομον εἶδος, ἀφέντας τόν τοιοῦτον. (παραπλησίως δʼ ἔχει τῷ περὶ τῶν σχημάτων καὶ τὰ κατὰ ψυχήν· ἀεὶ γὰρ ἐν τῷ ἐφεξῆς ὑπάρχει δυνάμει τὸ πρότερον ἐπί τε τῶν σχημάτων καὶ ἐπί τῶν ἐμψύχων, οἷον. ἐν τετραγώνῳ μὲν τρίγωνον, ἐν αἰσθητικῷ δὲ τὸ θρεπτικόν. ) ὥστε καθʼ ἕκαστον ζητητέον, τίς ἑκάστου ψυχή, οἷον τίς φυτοῦ καὶ τίς ἀνθρώπου ἢ θηρίου.
Therefore, it is ridiculous to seek a common definition both for these and for other things, which will be a proper definition of none of the existing things, nor according to the appropriate and indivisible species, while dismissing such a one. (And the case of the soul is very similar to that of figures; for always in that which follows there is potentially present the prior, both in the case of figures and in the case of animate things, as for example, a triangle in a quadrangle, and the nutritive in the sensitive.) Consequently, we must seek for each thing what the soul of each is, as for example, what is the soul of a plant, and what of a human or a beast.
διὰ τίνα δʼ αἰτίαν τῷ ἐφεξῆς οὕτως ἔχουσι, σκεπτέον.
But for what cause they are in this relation of succession must be examined.
ἄνευ μὲν γὰρ τοῦ θρεπτικοῦ τὸ αἰσθητικὸν· οὐκ ἔστιν· τοῦ δʼ αἰσθητικοῦ χωρίζεται τὸ θρεπτικὸν ἐν τοῖς φυτοῖς.
For without the nutritive, the sensitive does not exist; but from the sensitive, the nutritive is separated in plants.
πάλιν δʼ ἄνευ μὲν τοῦ ἁπτικοῦ τῶν ἄλλων αἰσθήσεων οὐδεμία ὑπάρχει, ἁφὴ δʼ ἄνευ τῶν ἄλλων ὑπάρχει· πολλὰ γὰρ τῶν ζῴων οὔτʼ ὄψιν οὔτʼ ἀκοὴν ἔχουσιν οὔτʼ ὀσμῆς αἴσθησιν.
Again, without touch none of the other senses exist, but touch exists without the others; for many of the animals have neither sight, nor hearing, nor a sense of smell.
καὶ τῶν αἰσθητικῶν δὲ τὰ μὲν ἔχει τὸ κατὰ τόπον κινητικόν, τὰ δʼ οὐκ ἔχει· τελευταῖον δὲ καὶ ἐλάχιστα λογισμὸν καὶ διάνοιαν·
And among those that have the sensitive power, some have the locomotive power, while others do not; and finally, and fewest, have reasoning and thought.
οἷς μὲν γάρ ὑπάρχει λογισμὸς τῶν φθαρτῶν, τούτοις καὶ τὰ λοιπὰ πάντα, οἷς δʼ ἐκείνων ἕκαστον, οὐ πᾶσι λογισμός, ἀλλὰ τοῖς μὲν οὐδὲ φαντασία, τὰ δὲ ταύτῃ μόνῃ ζῶσιν.
For those of the perishable things to which reasoning belongs, to these belong also all the rest, but those to which each of those belongs, not to all of them belongs reasoning, but to some not even imagination, while others live by this alone.
περὶ δὲ τοῦ θεωρητικοῦ νοῦ ἕτερος λόγος.
But concerning the contemplative intellect, there is another discussion.
ὅτι μὲν οὖν ὁ περὶ τούτων ἑκάστου λόγος, οὗτος οἰκειότατος καὶ περὶ ψυχῆς, δῆλον.
That, therefore, the definition concerning each of these is also the most appropriate concerning the soul, is clear.