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Nutritional faculty
Irrational <
Appetitive faculty (moral virtues)
Rational <
Purely rational (intellectual virtues)
o The Nutritive Soul
The first and most widely shared among all living things. This is the
part responsible for nutrition and growth. It has no share in reason and
is therefore not directly relevant to the virtues.
it can be said that anything that takes in nutrition, grows from this
nutrition, and eventually decays over time has a soul.
It takes place even during sleep, and has no role in virtue
Plants, for example, possess the nutritive soul solely while it is one of
two or three parts of the soul possessed by animals and humans.
The nutritive soul is what urges any creature to protect itself whenever
possible, but also to produce offspring in any form because it's own life
is finite.
o Appetitive Soul
This is the part that governs desire. It “partakes of reason insofar as it
complies with reason and accepts its leadership” It is partly rational
(because it can be trained to follow reason) and partly irrational
(because it is not itself a faculty of thought). Its virtues are the “moral”
virtues such as temperance, courage, truthfulness, and so on.
Also called the sensible soul, or the soul of perception, is the part of
the soul that allows us to perceive the world around us. It
encompasses the senses but also allows us to remember things that
happened to us, experience pain and pleasure, and have appetites
and desires.
Most animals and all humans possess the sensible soul while plants to
not. Of course, not all animals have the same abilities of perception.
Those who solely possess sense organs for a single sense can
potentially not be actualized by the sensible soul and are more like
plants, possessing only the nutritive soul. A cricket, for example, or
mollusks.
Aristotle believed that animals and humans both possess the sensible
soul. However, he asks the question if animals have the capacity for
belief. Belief would seem to imply conviction. Conviction would seem to
imply that a creature was persuaded, because one can not be
convinced of something without being persuaded in some way. Finally,
persuasion would seem to imply a rational function of measuring
possibilities and drawing conclusions, a function that Aristotle believed
animals did not possess.
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