g.
either hot or cold, likewise make the soul some one of these. That
is why, also, they allow themselves to be guided by the names; those
who identify soul with the hot argue that sen (to live) is derived
from sein (to boil), while those who identify it with the cold say
that soul (psuche) is so called from the process of respiration and
(katapsuxis). Such are the traditional opinions concerning soul,
together with the grounds on which they are maintained.
3
We must begin our examination with movement; for doubtless, not only
is it false that the essence of soul is correctly described by those
who say that it is what moves (or is capable of moving) itself, but it
is an impossibility that movement should be even an attribute of it.
We have already pointed out that there is no necessity that what
originates movement should itself be moved. There are two senses in
which anything may be moved-either (a) indirectly, owing to
something other than itself, or (b) directly, owing to itself.
Things are 'indirectly moved' which are moved as being contained in
something which is moved, e.g. sailors in a ship, for they are moved
in a different sense from that in which the ship is moved; the ship is
'directly moved', they are 'indirectly moved', because they are in a
moving vessel. This is clear if we consider their limbs; the
movement proper to the legs (and so to man) is walking, and in this
case the sailors tare not walking.
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