Seite - 855 - in The Complete Aristotle

capable of originating forward movement, they would have possessed the organs necessary for that purpose. Further, neither can the calculative faculty or what is called ‘mind’ be the cause of such movement; for mind as speculative never thinks what is practicable, it never says anything about an object to be avoided or pursued, while this movement is always in something which is avoiding or pursuing an object. No, not even when it is aware of such an object does it at once enjoin pursuit or avoidance of it; e.g. the mind often thinks of something terrifying or pleasant without enjoining the emotion of fear. It is the heart that is moved (or in the case of a pleasant object some other part). Further, even when the mind does command and thought bids us pursue or avoid something, sometimes no movement is produced; we act in accordance with desire, as in the case of moral weakness. And, generally, we observe that the possessor of medical knowledge is not necessarily healing, which shows that something else is required to produce action in accordance with knowledge; the knowledge alone is not the cause. Lastly, appetite too is incompetent to account fully for movement; for those who successfully resist temptation have appetite and desire and yet follow mind and refuse to enact that for which they have appetite. 10 These two at all events appear to be sources of movement: appetite and mind (if one may venture to regard imagination as a kind of thinking; for many men follow their imaginations contrary to knowledge, and in all animals other than man there is no thinking or calculation but only imagination). Both of these then are capable of originating local movement, mind and appetite: (1) mind, that is, which calculates means to an end, i.e. mind practical (it differs from mind speculative in the character of its end); while (2) appetite is in every form of it relative to an end: for that which is the object of appetite is the stimulant of mind practical; and that which is last in the process of thinking is the beginning of the action. It follows that there is a justification for regarding these two as the sources of movement, i.e. appetite and practical thought; for the object of appetite starts a movement and as a result of that thought gives rise to movement, the object of appetite being it a source of stimulation. So too when imagination originates movement, it necessarily involves appetite. That which moves therefore is a single faculty and the faculty of appetite; for if there had been two sources of movement-mind and appetite-they would have produced movement in virtue of some common character. As it is, mind is never found producing movement without appetite (for wish is a form of 855