Aristotle "About the soul"

All people naturally seek knowledge. Doc: an attraction to sensory perception. Experience comes from memory. And science and art arise through experience. Experienced succeed more than those who have abstract knowledge. The reason for this is that experience is a single knowledge, and art is a common knowledge. Therefore, if someone has an abstract knowledge, but has no experience and knows the general, but does not know the individual contained in it, then he is often mistaken. Knowledge and understanding relate more to art than to experience. Those who have experience know “what”, but do not know “why,” and those who own art know “why”. => None of the sensory perceptions, we do not consider wisdom. T.N. “Wisdom” deals with the root causes and beginnings and is the science of definite beginnings and causes.

The reasons for the existing are not infinite - not in the sense of a limitless series, nor in appearance. The goal also cannot go to infinity (something for the sake of something - while reaching the latter, we are constantly looking for a new meaning). At the same time, reality can change in two directions: it has an end (boy-man) and passes from one state to another (air-water). That, “for the sake of what” is the ultimate goal (for the sake of which something else exists).

At the beginning of work, Aristotle asks a series of questions: what kind of soul does the soul belong to and what is it; whether it consists of parts; that you first need to explore the soul or its parts and then whether you need to explore these parts or activities. It is useful to know not only the essence of things to study the causes of the properties of entities, but vice versa: knowledge of these properties contributes to the knowledge of its essence. Thinking is inherent in the soul, but all states of the soul are connected with the body, i.e. state of mind.
Animate is different from inanimate existence of life. Something lives even when it has at least one of the following signs: mind, sensation, movement and peace in space, as well as movement in the sense of nutrition, growth and decline => and the plants are endowed with life. Obviously they have such power due to which they can grow in opposite spatial directions. Due to this beginning, life is inherent in living beings, but the animal first appears due to sensation. From feelings to animals, only touch is inherent. The soul is the beginning of these abilities and is different from plant life, the ability to feel, move and meditate. The mind and the capacity for speculation obviously exist separately from the soul, whereas the other parts do not. Some animals have all the senses, others only touch. We learn through knowledge and thanks to the soul. Knowledge is the capacity for knowledge.
Sensation happens when a creature is set in motion and is experiencing something, and this is apparently a kind of transformation. That which brings thought and understanding from possibility to reality is not learning. Sensation can be likened to the activity of contemplation. Thinking is at the mercy of the very thinking when he wants to think; the feeling is not in his power, for it is necessary that there be a perceived face. The capacity for sensation in possibility is such as is already felt in reality: while it is experiencing an impact, it is not like the sensible, but when experiencing such an influence it becomes similar to the sensible and becomes the same as it is.
Feeling is the ability to perceive forms perceived without its matter, like wax perceives the imprint of iron without itself.
There is no other feeling than sight, hearing, smell, taste and touch. There is not a single sense organ, except those consisting of water and air. But there is not a single sense organ for perception of common properties - they are perceived by each sense in a superior way; such as motion, peace, figure, size, number. So the number is the negation of continuity.
The action of the perceived feeling and the action of feeling are identical, but their being is not the same (sound and hearing). From this it follows that both of them, taken in the sense of action, disappear and or are preserved simultaneously. If the voice is consonance, and voice and hearing are as if the same thing, the consonance is correlation, then hearing is correlation. Thus, every sensation is a definite relationship. Each sense is drawn to the perceived object, being in its organ as such, and recognizes the differences in the object perceived by it. It follows from this that we perceive through feeling. But feelings isolated from each other cannot distinguish between those separated from each other (for example, sweet from white) and this is also impossible at different intervals of time.
The soul has 2 signs: spatial movement and thinking, the ability of discrimination and sensation. But sensation and understanding are not the same. First, the first is peculiar to all animals, but the second is not. It is not the same feeling and thinking, which can be right and not. This non-identity arises because the first, if it is perceived only by the senses, is always true. Imagination is something different from sensation and thinking: it does not arise without the first. But without imagination making judgments is impossible. The compilation of opinions does not depend on us, for it is false or true. There are also differences in the construction of judgments: knowledge, opinion, understanding and the opposite. Imagination and sensation are not =, because the second is reality, and also because sensations are always true. From all of this it follows that opinion is the subject of perception.
The mind is not connected to the body, otherwise it would have turned out to have a certain quality and would be cold, warm, etc. The soul is the location of forms, but all of it, but only the thinking part, and has forms not in reality, but in possibility. The mind is that which it thinks, but in reality it is not. It is like a tabula rasa.
The soul of animals is distinguished by two abilities: discernment, which is carried out by thinking and sensation and the ability to bring into spatial motion. In addition to them, there is also the capacity for striving, because in the rational part of the soul a will is born, and not in the mind-based desire or passion. If the soul is based on these three parts, then there will be a striving in each of them.
Two abilities lead to spatial motion - desire and mind. The subject of desire moves and thinking moves through it, because the object of striving is the beginning for him. So driving one is aspiration. => because an animal possesses the ability to strive; it sets itself in motion.
All that lives and has a soul must have a plant soul from birth to death. The sensation is not necessary for all living beings - it is not for those who are bodily and for those who are unable to perceive form without matter. If there is no sensation, then neither soul nor body will exist. Taste is its Rhoda touch because it is excited by food, which, in turn, is a tangible body. Both of these feelings are necessary for every animal. Other sentiments exist for good and are not found in every animal, since they are needed only by those who can move.