The Functions of the Soul

Abstract

We have concluded, in the previous chapter, that the division of the soul was made from various points of view. Many of these schemes of division may have been derived from the predecessors, to which Aristotle added an original division by functions. But without insisting upon a single scheme Aristotle seems to have synthesized them, assigning each one its proper significance. The attempt to prove a transition in his thought by means of philological study has not in so far succeeded.¹ Excessive devotion to philological method will throw the system into poverty. So, it would be a wiser procedure to look for a logical sequence in different elements, unless there be philological reasons for proceeding otherwise, for the thought of an excellent philosopher is neither an incoherent chaos “like an unskilful tragedy,”² nor a formula like the works of primitives, it is rather a process of presenting abundant difficulties and solving the questions from a more comprehensive and penetrating viewpoint. This is the most remarkable merit of Aristotle’s way of thinking. Even if philological research attained the highest success, and remarkable evidence of transition might be found, it can by no means be concluded that Aristotle altered the thought without any attempt of synthesis. Aristotle was not merely a unique scholar who ranks with Plato and other philosophers in the Academy, but the very man who brought Greek philosophy to perfection.