Soul

:For other meanings, see Soul (disambiguation)

Philosophical views

The Ancient Greeks used the same word for 'alive' as for 'ensouled'. So the earliest surviving Western philosophical view might suggest that the soul makes living things alive.

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Socrates and Plato

Plato, drawing on the words of his teacher Socrates, considers the soul as the essence of a person, as that which decides how we act. He considered this essence as an incorporeal occupant of our being. The Platonic soul comprises three parts:

Related Topics:
Plato - Socrates - Essence

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• the reason (mind or logos)
• the appetite (body or passion)
• spirit (emotion or pathos).

Each of these has a function in a balanced and peaceful soul.

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The reason equates to the mind. It corresponds to the charioteer, directing the balanced horses of appetite and spirit. It allows for logic to prevail, and for the optimisation of balance.

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The appetite drives humankind to seek out its basic bodily needs. Yet when the passion controls us, master passion drives us to hedonism in all forms. This is the basal and most feral state.

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The spirit comprises our emotional motive, that which drives us to acts of bravery and glory. If left unchecked, it will lead to hubris -- the most fatal of all flaws in the Greek view.

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Aristotle

Aristotle, following Plato, defined the soul as the core essence of a being, but argued against its having a separate existence. For instance, if a knife had a soul, the act of cutting would be that soul, because 'cutting' is the essence of what it is to be a knife. Unlike Plato and the religious traditions, Aristotle did not consider the soul as some kind of separate, ghostly occupant of the body (just as we cannot separate the activity of cutting from the knife). As the soul, in Aristotle's view, is an activity of the body, it cannot be immortal (when a knife is destroyed, the cutting stops). More precisely, the soul is the "first activity" of a living body. This is a state, or a potential for actual, or 'second', activity. "The axe has an edge for cutting" was, for Aristotle, analogous to "humans have bodies for rational activity," and the potential for rational activity thus constituted the essence of a human soul. Aristotle used his concept of the soul in many of his works; the Nicomachean Ethics provides a good place to start to gain more understanding of his views.

Related Topics:
Aristotle - Nicomachean Ethics

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Aristotle's view appears to have some similarity to the Buddhist 'no soul' view (see below). For both, there is certainly no 'separable immortal essence'. It may simply become a matter of definition, as most Buddhists would agree, surely, that one can use a knife for cutting. They might, perhaps, stress the impermanence of the knife's cutting ability, and Aristotle would probably agree with that.

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