Soul-Body Relationship

He examines the structure of the issues concern and analyzes the answers that can be derived to the basic questions in each subject. Aristotle very much approaches a subject in disagreement with the prevailing notions of Plato's academy and thus argues against the existing system of belief, while in another(prenominal) cases he examines the structure of a subject and commits this as a springboard to make determinations of meaning and prescription.

In many cases, Aristotle is transaction with the tangible and is using reason to uncover the meaning on a lower floor the surface. In many of his inquiries, the subject matter is intangible and requires the use of reason in a more rigorous fashion. In his metaphysical and ethical writings, Aristotle develops his theses by using reason alone, examining exist and the ideas of others for a way to approach the essential questions and issues involved. He writes in On the Soul:

Enough has been said of the views about the mortal which have been handed down by our predecessors. Let us start again, as it were from the beginning, and try to determine what the somebody is and what would be its most comprehensive definition (Aristotle 165).

In dealing with the reason, Aristotle must(prenominal) examine the mind-body problem that interested Plato as well and that has been examined by many other philosophers before and since. Aristotle again uses the method of delimit all terms and then of separating the various elements into cat

egories that make it easier to understand the whole and to see the divide parts at the same time. He considers all of the senses in order to eliminate what the mortal is not and to find what the soul is.

Thinking takes place in the mind, and the mind is the part of the soul that both perceives and thinks. Aristotle finds that this proves that the mind can have no conspiracy of mater and form, no nature, in itself. This is because the mind differs from the senses, which are curb in their potentialities, while the mind is not limited in its objects as are the senses. Mind is not really anything at all before it thinks, so it cannot be seen as beingness blended with the body.

The issue be take afters bound with how different philosophers have visualised the mind as well, whether as part of the body or part of the soul. Protagoras tried to pardon the ideas of the human mind "psycho-genetically," declaring that the faultless psychical life of the human being was such that it consisted precisely in perceptions. This was a form of sensualism, and Protagoras believed that the world could only be perceived through the senses. This was also related to ideas of move, and it was on motion that perception rested, as does every process by which things come to be or occur in the world. This idea was legitimate by most of the philosophical schools of the time, including the Atomists.

Aristotle also relates this to the concept of perception, attempting to explain perception as had Pythagoras and Plato and others. The soul is related to perception as its essence and final cause--perception exists in order to feed education to the soul. This differs from what Plato said about the soul recalling forms and instead depicts the soul as the receiver of sensory information rather than one of its sources. Aristotle following turns to the question of thinking, also tied in with the issue of where the soul is to be found. He shows that there is a difference among thinking a
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