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By Arthur Sidgwick

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That way there is nothing to stop animals and plants being called ‘self-moved’, for they too are moved by the vegetative soul when being nourished and growing. (2)4 But if it is as a whole that [the soul] moves itself and is moved, one could not even infer the basic process by which it would simultaneously change place and cause change of place, and be altered and cause alteration, so that [for example] it would teach and learn simultaneously, and cure and be cured in respect of the same state of health.

G. with objects that are in a place as their container. 12 But Aristotle claims that this absurd consequence [of re-entering a body] follows [only] for those who posit the soul as surrounded by the body as its place, and as if in a container [rather than permeating it]. These would be Democritus and his followers, and anyone segregating the soul as fire or as water. 17,9 (406b5-11)13 But perhaps they will say that the soul is moved incidentally with these corporeal movements by existing in the body, because there is nothing to prevent it also being moved by something else with these movements.

CHAPTER 2>1 8,38 (403b20-4) Now that we have drawn these preliminary distinctions, let us deal2 next with the investigation into the soul. Before that we must survey the doctrines of earlier [philosophers], and [9] enlist as partners in the inquiry3 those who made any claims about it, so that we can adopt their correct claims, and guard against their false ones. 9,3 (403b24-31) Now since what has a soul is distinguished from what does not have a soul primarily by two [properties] – that of being selfmoved, and that of having sense-perception – earlier [thinkers] were doctrinally divided between these two properties with no further qualification.

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