Compendium on the Soul

Explanations on the second chapter.

A

THUS, THE POWER of the soul is found ordered or demonstrated according to the consideration of the common and the specific, and according to three rankings, etc. original: "communis & proprij"; this refers to whether a trait is shared by many types of living things (common) or unique to one (specific).

For the explanation of this point, it should be known that the first order belonged to the motive power original: "uirtutis motiuæ"; the capacity for movement., which is more common than the apprehensive power and the rational power. Through this more common power, we discover the plant-like power original: "uirtus plantatiua"; also known as the vegetative soul. or the vegetative power of the soul. In the second order is the apprehensive power, which is less common than the motive power but more common than the rational power; through such an apprehensive power, we recognize the animal power or the power of the sensitive soul. In the third order, however, is the rational power, which is less common than both the motive and apprehensive powers; through this ranking, the power of the intellectual soul is known and discovered.

B

THEY DO NOT acquire their essence in actuality except from the form original: "à forma"; the philosophical principle that gives a thing its definition.. That is, they do not acquire their specific being in actuality except from the form. But let us turn aside a little, etc.

C

FOR A LIVING body is not distinguished from a non-living one except by the soul which is within it. And that which is in something and is its form, is indeed a Form. Therefore, the Soul is a form. This logical conclusion is explained thus: if a living body is distinguished from a non-living one by the soul that is in it, then the soul must be within that living body. It follows, then, that the soul is its form; for it was said above that composite bodies do not differ by their matter, but by their form. If, therefore, a living body differs from a non-living one because of the soul, then the soul is that form. And if the soul is in the living body and is its form, it follows that the soul is a Form; and because a form is a perfection original: "perfectio"; the fulfillment or realization of a thing's potential., it follows that the soul is a perfection, etc. Wherefore the soul is the first perfection: because it is the form itself, and a principle that does not

D

PROCEED FROM a principle—specifically, a principle existing within the body of which it is the form. For although the soul may come from "without" (as will be explained below) and emanates from divine providence, nevertheless, within the body of which the soul is the form, the soul itself is the first principle of all operations, and there is no other principle above the soul itself [within the body]. Therefore, the soul in the body is a principle that does not proceed from another principle. For the animal spirits original: "spiritus animales"; in medieval medicine, these were refined substances in the brain that carried out the soul's commands through the nerves. in the brain are indeed a principle of animal operations. However, that principle proceeds from another principle existing in the body—namely, from the heart and from the soul. For the spirits are instrumental principles secondary tools used by the soul.. The soul, however, is the primary principle in the body, not proceeding from another, etc.

E

AND THE OPERATIONS which are performed through the dominance of some quality of the elements existing in a mixture—such as opium, a magnet, and similar things. For such things do not act or operate by means of organs and bodily instruments, but only by means of a quality or property which is received into the mixture through the