Page - 822 - in The Complete Aristotle

as the original source of local movement. The power of locomotion is not found, however, in all living things. But change of quality and change of quantity are also due to the soul. Sensation is held to be a qualitative alteration, and nothing except what has soul in it is capable of sensation. The same holds of the quantitative changes which constitute growth and decay; nothing grows or decays naturally except what feeds itself, and nothing feeds itself except what has a share of soul in it. Empedocles is wrong in adding that growth in plants is to be explained, the downward rooting by the natural tendency of earth to travel downwards, and the upward branching by the similar natural tendency of fire to travel upwards. For he misinterprets up and down; up and down are not for all things what they are for the whole Cosmos: if we are to distinguish and identify organs according to their functions, the roots of plants are analogous to the head in animals. Further, we must ask what is the force that holds together the earth and the fire which tend to travel in contrary directions; if there is no counteracting force, they will be torn asunder; if there is, this must be the soul and the cause of nutrition and growth. By some the element of fire is held to be the cause of nutrition and growth, for it alone of the primary bodies or elements is observed to feed and increase itself. Hence the suggestion that in both plants and animals it is it which is the operative force. A concurrent cause in a sense it certainly is, but not the principal cause, that is rather the soul; for while the growth of fire goes on without limit so long as there is a supply of fuel, in the case of all complex wholes formed in the course of nature there is a limit or ratio which determines their size and increase, and limit and ratio are marks of soul but not of fire, and belong to the side of formulable essence rather than that of matter. Nutrition and reproduction are due to one and the same psychic power. It is necessary first to give precision to our account of food, for it is by this function of absorbing food that this psychic power is distinguished from all the others. The current view is that what serves as food to a living thing is what is contrary to it-not that in every pair of contraries each is food to the other: to be food a contrary must not only be transformable into the other and vice versa, it must also in so doing increase the bulk of the other. Many a contrary is transformed into its other and vice versa, where neither is even a quantum and so cannot increase in bulk, e.g. an invalid into a healthy subject. It is clear that not even those contraries which satisfy both the conditions mentioned above are food to one another in precisely the same sense; water may be said to feed fire, but not fire water. Where the members of the pair are elementary bodies only one of the contraries, it would appear, can be said to feed the other. But there is a difficulty here. One set of thinkers assert that like fed, as well as increased in amount, by like. Another set, as we have said, 822