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By Aristotle - On the Soul and On Memory and Recollection: 1st (first) Edition
Presents a view of the psyche that avoids the simplifications both of the materialists and those who believe in the soul as something quite distinct from body. This title includes Aristotle's idiosyncratic and influential account of light and colors.
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About the author
Aristotle
4,281 books5,522 followersAristotle (Greek: Αριστοτέλης; 384–322 BC) was an Ancient Greek philosopher and polymath. His writings cover a broad range of subjects spanning the natural sciences, philosophy, linguistics, economics, politics, psychology, and the arts. As the founder of the Peripatetic school of philosophy in the Lyceum in Athens, he began the wider Aristotelian tradition that followed, which set the groundwork for the development of modern science.
Little is known about Aristotle's life. He was born in the city of Stagira in northern Greece during the Classical period. His father, Nicomachus, died when Aristotle was a child, and he was brought up by a guardian. At 17 or 18, he joined Plato's Academy in Athens and remained there until the age of 37 (c. 347 BC). Shortly after Plato died, Aristotle left Athens and, at the request of Philip II of Macedon, tutored his son Alexander the Great beginning in 343 BC. He established a library in the Lyceum, which helped him to produce many of his hundreds of books on papyrus scrolls.
Though Aristotle wrote many treatises and dialogues for publication, only around a third of his original output has survived, none of it intended for publication. Aristotle provided a complex synthesis of the various philosophies existing prior to him. His teachings and methods of inquiry have had a significant impact across the world, and remain a subject of contemporary philosophical discussion.
Aristotle's views profoundly shaped medieval scholarship. The influence of his physical science extended from late antiquity and the Early Middle Ages into the Renaissance, and was not replaced systematically until the Enlightenment and theories such as classical mechanics were developed. He influenced Judeo-Islamic philosophies during the Middle Ages, as well as Christian theology, especially the Neoplatonism of the Early Church and the scholastic tradition of the Catholic Church.
Aristotle was revered among medieval Muslim scholars as "The First Teacher", and among medieval Christians like Thomas Aquinas as simply "The Philosopher", while the poet Dante Alighieri called him "the master of those who know". His works contain the earliest known formal study of logic, and were studied by medieval scholars such as Pierre Abélard and Jean Buridan. Aristotle's influence on logic continued well into the 19th century. In addition, his ethics, although always influential, gained renewed interest with the modern advent of virtue ethics.
Little is known about Aristotle's life. He was born in the city of Stagira in northern Greece during the Classical period. His father, Nicomachus, died when Aristotle was a child, and he was brought up by a guardian. At 17 or 18, he joined Plato's Academy in Athens and remained there until the age of 37 (c. 347 BC). Shortly after Plato died, Aristotle left Athens and, at the request of Philip II of Macedon, tutored his son Alexander the Great beginning in 343 BC. He established a library in the Lyceum, which helped him to produce many of his hundreds of books on papyrus scrolls.
Though Aristotle wrote many treatises and dialogues for publication, only around a third of his original output has survived, none of it intended for publication. Aristotle provided a complex synthesis of the various philosophies existing prior to him. His teachings and methods of inquiry have had a significant impact across the world, and remain a subject of contemporary philosophical discussion.
Aristotle's views profoundly shaped medieval scholarship. The influence of his physical science extended from late antiquity and the Early Middle Ages into the Renaissance, and was not replaced systematically until the Enlightenment and theories such as classical mechanics were developed. He influenced Judeo-Islamic philosophies during the Middle Ages, as well as Christian theology, especially the Neoplatonism of the Early Church and the scholastic tradition of the Catholic Church.
Aristotle was revered among medieval Muslim scholars as "The First Teacher", and among medieval Christians like Thomas Aquinas as simply "The Philosopher", while the poet Dante Alighieri called him "the master of those who know". His works contain the earliest known formal study of logic, and were studied by medieval scholars such as Pierre Abélard and Jean Buridan. Aristotle's influence on logic continued well into the 19th century. In addition, his ethics, although always influential, gained renewed interest with the modern advent of virtue ethics.
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Displaying 1 - 12 of 12 reviews
March 17, 2017
This book has the distinction of being one of the more thought provoking works of Aristotle for me; it isn't that I necessarily agree with Aristotle in all of the points he makes, but his train of thought was quite engaging. That is the main reason why I give this book I higher review.
The Greek word ψυχή is an interesting term when it is seen in the light of the history of philosophy and theology. Historically, in philosophy and theology, the word carried more or less the meaning soul and/or life, and, by implication, mind. And it often was tied to metaphysical speculation. Our current use of the word psyche, which is just the transliteration of the Greek word, differs somewhat from the ancient Greek use of the word. After a hundred plus years of psychiatric thought, the word "psyche" simply refers to the physical/electrochemical makeup of the mind and means little else; although, one has to take into account Jung, who did hold to a more metaphysical understanding of the word psyche (e.g. archetypes, collective unconscious, etc).
Aristotle was certainly going in the direction of a more physical understanding of the term psyche/soul. He saw the soul as being intimately associated with bodily existence and experience. He seemingly sees the word as almost a cognate of the Greek term bios, although he spends much time differentiating the senses of soul as it relates to human and animal life. Early on in this work, he refutes the notion of the soul having parts or of it being in any way a composite. This is interesting because Aristotle, also, contradictorily, sees mind, or nous, as being within the soul. It seems implied that he saw nous and psyche as being distinct, yet he doesn't see this as being indicative of partitioning or of composition. He doesn't discuss how this is to be reconciled. He also doesn't discuss how "will" (Greek thelema) relates to soul/psyche, although he does discuss bodily motion. It seems clear to me that both nous and thelema are highly relevant when it comes to any discussion of the soul, but Aristotle doesn't discuss these adequately; he does, unfortunately, discuss issues regarding perception and sensuality that are not, seemingly, altogether relevant as far as I can tell; but it does indicate that Aristotle saw the soul as being less metaphysical and more physical. This does show a differing interpretation of soul/psyche when compared to Plato and the New Testament, where the soul is unquestionably more of a metaphysical concept (see e.g. the Phaedrus and Matthew 16:26, respectively).
As one of the earlier Greek philosophical works dedicated to investigating the concept of psyche/soul, this treatise is certainly essential reading and I recommend it.
The short treatise here that discusses memory and recollection is also interesting in showcasing the nuanced thinking of Aristotle. Memory (mnemon) and recollection (anamnesis) are plainly distinguished in this work. Memory is simply the impression that is made on the mind by any stimulus, whereas, recollection, as the name implies, requires a series of interrelated concepts. Although short, I thought the work and discussion intriguing.
I definitely recommend this as a good introduction to Aristotle. It isn't quite as dry and pedantic as some of his other works. It is also relatively short, so it can be read fairly quickly.
The Greek word ψυχή is an interesting term when it is seen in the light of the history of philosophy and theology. Historically, in philosophy and theology, the word carried more or less the meaning soul and/or life, and, by implication, mind. And it often was tied to metaphysical speculation. Our current use of the word psyche, which is just the transliteration of the Greek word, differs somewhat from the ancient Greek use of the word. After a hundred plus years of psychiatric thought, the word "psyche" simply refers to the physical/electrochemical makeup of the mind and means little else; although, one has to take into account Jung, who did hold to a more metaphysical understanding of the word psyche (e.g. archetypes, collective unconscious, etc).
Aristotle was certainly going in the direction of a more physical understanding of the term psyche/soul. He saw the soul as being intimately associated with bodily existence and experience. He seemingly sees the word as almost a cognate of the Greek term bios, although he spends much time differentiating the senses of soul as it relates to human and animal life. Early on in this work, he refutes the notion of the soul having parts or of it being in any way a composite. This is interesting because Aristotle, also, contradictorily, sees mind, or nous, as being within the soul. It seems implied that he saw nous and psyche as being distinct, yet he doesn't see this as being indicative of partitioning or of composition. He doesn't discuss how this is to be reconciled. He also doesn't discuss how "will" (Greek thelema) relates to soul/psyche, although he does discuss bodily motion. It seems clear to me that both nous and thelema are highly relevant when it comes to any discussion of the soul, but Aristotle doesn't discuss these adequately; he does, unfortunately, discuss issues regarding perception and sensuality that are not, seemingly, altogether relevant as far as I can tell; but it does indicate that Aristotle saw the soul as being less metaphysical and more physical. This does show a differing interpretation of soul/psyche when compared to Plato and the New Testament, where the soul is unquestionably more of a metaphysical concept (see e.g. the Phaedrus and Matthew 16:26, respectively).
As one of the earlier Greek philosophical works dedicated to investigating the concept of psyche/soul, this treatise is certainly essential reading and I recommend it.
The short treatise here that discusses memory and recollection is also interesting in showcasing the nuanced thinking of Aristotle. Memory (mnemon) and recollection (anamnesis) are plainly distinguished in this work. Memory is simply the impression that is made on the mind by any stimulus, whereas, recollection, as the name implies, requires a series of interrelated concepts. Although short, I thought the work and discussion intriguing.
I definitely recommend this as a good introduction to Aristotle. It isn't quite as dry and pedantic as some of his other works. It is also relatively short, so it can be read fairly quickly.
December 22, 2018
Modern readers find Aristotle's "prime mover" a strangely clinical notion of divinity. Aristotle's sterile prose does not help matters, but the idea becomes more natural when coupled with his conception of the soul. There is little distance between the soul and the ego for most modern people, but for Aristotle (as for the ancient Greeks in general) the soul is the animating priniciple of life (hence "De Anima.) Plants have souls. Animals have souls. Humans, of course, have souls. And the universe itself has a soul. Reading this treatise in the context of his Physics and Metaphysics is an enlightening experience because one gradually comes to see that desire in all its manifold forms, from simple appetite to beatific love, really is what makes the world go 'round. For Aristotle, anyway.
Joe Sachs' translation errs on the side of literalism, and this is a great thing because it gives him cause to explain and justify his choices to the reader. As with his other translations, "being-at-work-staying-itself" is a hairy beast of a translation, but in context it gets closer to the original than "actuality" for entelecheia. It's certainly better than Hippocrates Apostle's old translation, and it's a fine companion if you're looking at the Greek. Sachs' introduction is excellent, and as an appendix he has included Aristotle's short examination of Memory, which builds on some of the principles discussed in On the Soul.
It is a very difficult book, btw. Plan on spending as much time with On the Soul as you would with a long novel, reading it more than once, taking notes and puzzling over it. It's well worth the effort.
Joe Sachs' translation errs on the side of literalism, and this is a great thing because it gives him cause to explain and justify his choices to the reader. As with his other translations, "being-at-work-staying-itself" is a hairy beast of a translation, but in context it gets closer to the original than "actuality" for entelecheia. It's certainly better than Hippocrates Apostle's old translation, and it's a fine companion if you're looking at the Greek. Sachs' introduction is excellent, and as an appendix he has included Aristotle's short examination of Memory, which builds on some of the principles discussed in On the Soul.
It is a very difficult book, btw. Plan on spending as much time with On the Soul as you would with a long novel, reading it more than once, taking notes and puzzling over it. It's well worth the effort.
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April 26, 2009Opening this volume, the Greek text, and J.A. Smith's translation - in that official-looking Barnes ed. Princeton edition of Aristotle that's on everyone's bookshelf - to the same passages, as I did recently with Chs. 4 and 5 of Book III is an eye-opening experience. I was shocked by the extent to which the Smith looks, next to the Sachs, like a loose paraphrase, even to my very limited Greek. (It doesn't take much linguistic acumen to tell when your translator is *leaving words out*!)
May 14, 2021
To be honest and candid in reviews is sometimes difficult, especially when reading other reviews, while knowing your experience is drastically different. Having said that, I struggled staying awake and reading more than a few pages at a time. It was dry and tedious and complicated. The premise of "What is a soul?" Intriqued me. There were a few ideas that caused me to think further regarding the qualities of a soul, but by in large this was a very dense and complicated read.
February 3, 2025
This review is for On Memory and Recollection. De Anima gets a 4/5. The former work gets 5/5. I quite enjoyed the geometrical demonstration of how memory, or recollection, works. I enjoyed the delineation of the different mental behaviors of humans and other animals. Everything was perfectly done. On the Soul was not particularly perfectly done, in my opinion, however thought inspiring. The geometrical demonstration of memory and quality/quantity relations was my favorite.
April 3, 2025
Honestly I didn't go beyond the author's introduction which obviated the whole thing but was very useful. This is billed as the authoritative translation by reputable academics for those wanting to dive into the arcane language. I would be much more inclined to it if it were in an ePub format and thus portable along with most else.
August 23, 2018
I read this as part of an online course on Aristotle. It was challenging, and I often felt I was lost and didn't really understand what Aristotle intended, but I got a lot out of it and was pleased to have the opportunity to read and discuss this with a group of very, very smart folks.
August 31, 2020
Aristotle’s work on the soul is confusing at times, as if you must have an ordering and read this work first in order to fully get his line of thought. However, this translation appears to work well for reading Aristotle in English.
November 12, 2024
I barely understood this book but dear god it was an incredible read. Joseph Sachs does as best a job as can be done making sense of this work.
June 23, 2009
SJCA - Mathematics and Natural Science
Perhaps one of the best and most challenging of Aristotle's works, 'De Anima' is a combination of his amazing perception and observation and the kind of abstract reasoning that shines in all of his scientific inquiries. 'De Anime' is a search for the nature of living things. Sachs' translation is a true blessing for those of us seeking a readable natural language version, but beware: if you don't like compound words and ideas, his construction of "entelecheia" as an "at-work-being itself" may frustrate you.
Perhaps one of the best and most challenging of Aristotle's works, 'De Anima' is a combination of his amazing perception and observation and the kind of abstract reasoning that shines in all of his scientific inquiries. 'De Anime' is a search for the nature of living things. Sachs' translation is a true blessing for those of us seeking a readable natural language version, but beware: if you don't like compound words and ideas, his construction of "entelecheia" as an "at-work-being itself" may frustrate you.
June 6, 2010
Cool cover though.
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May 6, 2010Read 1.1 and all of 2 and 3 (our seminar did more of book 2 than other classes).
I want to read On Memory and Recollection at some point.
I want to read On Memory and Recollection at some point.
Displaying 1 - 12 of 12 reviews