Seite - 806 - in The Complete Aristotle

same object. Further, thinking has more resemblance to a coming to rest or arrest than to a movement; the same may be said of inferring. It might also be urged that what is difficult and enforced is incompatible with blessedness; if the movement of the soul is not of its essence, movement of the soul must be contrary to its nature. It must also be painful for the soul to be inextricably bound up with the body; nay more, if, as is frequently said and widely accepted, it is better for mind not to be embodied, the union must be for it undesirable. Further, the cause of the revolution of the heavens is left obscure. It is not the essence of soul which is the cause of this circular movement-that movement is only incidental to soul-nor is, a fortiori, the body its cause. Again, it is not even asserted that it is better that soul should be so moved; and yet the reason for which God caused the soul to move in a circle can only have been that movement was better for it than rest, and movement of this kind better than any other. But since this sort of consideration is more appropriate to another field of speculation, let us dismiss it for the present. The view we have just been examining, in company with most theories about the soul, involves the following absurdity: they all join the soul to a body, or place it in a body, without adding any specification of the reason of their union, or of the bodily conditions required for it. Yet such explanation can scarcely be omitted; for some community of nature is presupposed by the fact that the one acts and the other is acted upon, the one moves and the other is moved; interaction always implies a special nature in the two interagents. All, however, that these thinkers do is to describe the specific characteristics of the soul; they do not try to determine anything about the body which is to contain it, as if it were possible, as in the Pythagorean myths, that any soul could be clothed upon with any body-an absurd view, for each body seems to have a form and shape of its own. It is as absurd as to say that the art of carpentry could embody itself in flutes; each art must use its tools, each soul its body. 4 There is yet another theory about soul, which has commended itself to many as no less probable than any of those we have hitherto mentioned, and has rendered public account of itself in the court of popular discussion. Its supporters say that the soul is a kind of harmony, for (a) harmony is a blend or composition of contraries, and (b) the body is compounded out of contraries. Harmony, however, is a certain proportion or composition of the constituents 806