Soulmate Gem
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Is the soul form or matter?

A soul is just the name for the form of a living being (form as in hylomorphism): every particular substance can be thought of as a composite of form and matter. Those substances that are living beings are composites of soul and matter.

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de Anima

partially notes from Everson's article 'Psychology' in CCTA.

organ

If one is to say what each of these [capacities] is, for instance what the capacity for thought is, or for perception or nutrition, one should first say what is thinking and perceiving; for activities and actions are prior in account to capacities [for those actions and activities]. And if this is so, and if, even before these, one should have investigated their correlative objects, then for the same reason one should first determine these, i.e. about food and the objects of perception and thought.

de Anima

DA

Since nothing except what is alive can be fed, what is fed is the animate body and just because it is animate. Hence food is essentially related to what has psyche. Food has a power which is other than the power to increase the bulk of what is fed by it; for in so far as what is animate has bulk this is increased, but in so far as it is a "something in particular," that is a substance, the food acts as food; for it preserves the substance.

capacity

objects

For just as there is a necessity that the axe be hard, since one must cut with it, and, if hard, that it be of bronze or iron, so too since the body is an instrument [organon] (for each of its parts is for the sake of something, and so is the body as a whole), therefore there is a necessity that it be such a thing and made of such things if that end is to be. The form of man is always found in flesh and bones and parts of this kind; are these then also parts of the form and the account? No, they are matter; but because man is not found also in other materials we are unable to effect the severance. Metaphysics Sometimes when there are violent and striking occurrences, one is neither excited nor afraid, whilst at other times one is affected by slight and feeble things--when the body is angry, that is when it is in the same condition as when one is angry. Here is a still clearer case: in the absence of any external cause of fear, we find ourselves in the state of someone frightened. If this is so, it is obvious that the affections of the psyche are enmattered accounts.

Metaphysics

sometimes one is angry or afraid although there is no anger-causing or fear-causing external thing present. At other times, when there is a (normally) anger or fear-causing thing present, one is not angry or afraid.

Animal movement:

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practical syllogism

"I want to drink," says appetite. "That's drink," says perception of phantasia or thought : immediately the animal drinks. In this way animals are impelled to move and to act, and desire is the last cause of movement.

701a32-35

on the Senses

de Anima

It is apparent that all the affections of the psyche are with body ... in all these the body undergoes some affection. DA

de Anima

Parva Naturalia

de Sensu

de Memoria

de Motu Animalium

It is not necessary to ask whether soul and body are one, just as it is not necessary to ask whether the wax and its shape are one, nor generally whether the matter of each thing and that of which it is the matter are one. For even if one and being are spoken of in several ways, what is properly so spoken of is the actuality It is not unclear that the soul – or certain parts of it, if it naturally has parts – is not separable from the body

nutritive capacity

nothing is nourished which does not have a share in life ...since nothing is nourished which does not partake of life, what is nourished will be the ensouled body insofar as it is ensouled, with the result that nourishment (i.e. food) is related to the ensouled, and not coincidentally... that which is nourished, that by which it is nourished, and what nourishes (i.e. that which engages in nutrition)....what nourishes is the primary soul; what is nourished is the body which has this soul; and that by which it is nourished is nourishment De Anima 415-416

perceptive capacity

de Sensu

de Anima

the perceptive faculty is in potentiality such as the object of perception already is in actuality:

is made like it and is such as that thing is

that in virtue of which an image occurs in us

whenever one contemplates, one necessarily at the same time contemplates in images

Metaphysics

nous

the part of the soul by which it knows and understands

de Anima

for it is not the stone which is in the soul, but its form

De Anima

De Anima

orexis

It is manifest, therefore, that what is called desire is the sort of faculty in the soul which initiates movement

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