The two parts of the soul are the rational part and the irrational part. Aristotle uses the soul as almost a reasoning device, like the mind, claiming that ``reason is in the soul'' (1.6). He also says that the soul contains ``passions, faculties, and states of character'' (2.5).
In his Ethics, Aristotle distinguishes between the two parts of the Soul -- the rational part and the irrational -- of which, however, the latter participates in the former. The rational part is the Reason (dianoia) the irrational the Appetitive Faculty (orexis).
Thus, Plato develops an analogy between the soul and a city. According to Plato, the three parts of the soul are the rational, spirited and appetitive parts. The rational part corresponds to the guardians in that it performs the executive function in a soul just as it does in a city.
In other words, each person's soul is divided into three different parts, and these parts are simply in different balance from one person to the next. Plato defines the soul's three parts as the logical part, the spirited part, and the appetitive part.
Aristotle claims then that the soul is consisted of two parts, one rational and one non-rational, the rational part of the soul has two parts, the scientific part and the calculative part, and that the non-rational part is further composed of two parts, the nutritive part and the appetitive part.
Aristotle distinguishes in the De anima three main kinds of souls (the nutritive, the sensitive-locomotive, and the rational) corresponding to plants, animals, and human beings.
According to Plato, the spirited or thymoeides (from thymos) is the part of the soul by which we are angry or get into a temper. He also calls this part 'high spirit' and initially identifies the soul dominated by this part with the Thracians, Scythians and the people of "northern regions".
In many religious and philosophical traditions, the soul is the spiritual essence of a person, which includes one's identity, personality, and memories, an immaterial aspect or essence of a living being that is believed to be able to survive physical death.
Your soul speaks of your inner-life in relation to your own experience: your mind, heart, will, and imagination. It also includes your thoughts, desires, passions, and dreams. But your spirit speaks of the same inner-life in relation to God: your faith, hope, love, character, and perseverance.
This soul is capable of knowing God and enjoying God, and it is capable of sinning against God, something the animals cannot do. This is at the heart of what God is saying when he says, “You are made in the image of God” (Genesis 1:26-27). God has breathed life into you and that life will never end.
There is an appetitive part, Epithymetikon, that deals with bodily desires, a spirited part, Thymoeides, that deals with more reflective passions, and the rational part, Logistikon, that deals with thinking and truth. For Plato, the city is modeled on this theory of the soul in both composition and balance.
The character Socrates argues for the Tripartite Theory of the Soul in Book IV of the Republic. According to this theory, the soul has three parts: reason, spirit, and appetite. In the Tripartite Theory, there are "rational" and "nonrational" parts of the soul. Reason is the rational part.
soul, in religion and philosophy, the immaterial aspect or essence of a human being, that which confers individuality and humanity, often considered to be synonymous with the mind or the self.
Soul dualism, also called dualistic pluralism or multiple souls, is a range of beliefs that a person has two or more kinds of souls. In many cases, one of the souls is associated with body functions ("body soul") and the other one can leave the body ("free soul" or "wandering soul").
Aristotle also uses a divided soul, but it is divided upon different lines. The two parts of the soul are the rational part and the irrational part. Aristotle uses the soul as almost a reasoning device, like the mind, claiming that ``reason is in the soul'' (1.6).
Friendship was once described by a famous Greek philosopher Aristotle as a “single soul, dwelling in two bodies”. In other words it's an in-depth relationship combining trust, support, communication, loyalty, understanding, empathy, and intimacy.
There are seven positive regions the soul can go to after death and seven negative regions. After completing its stay in the respective region, the soul is subjected to rebirth in different living forms according to its karma. This cycle can be broken after a soul achieves Moksha or Nirvana.
A. The Bible teaches that we consist of body, soul and spirit: “May your whole spirit, soul and body be preserved blameless at the coming of our Lord Jesus” (I Thessalonians 5:23).
-- In living composites the soul is the substantial form of the body; that is, the soul is so united to the body that through it the body receives and possesses subsistence and life, and that from the union of these two principles there results a single substance.
The soul or atman, credited with the ability to enliven the body, was located by ancient anatomists and philosophers in the lungs or heart, in the pineal gland (Descartes), and generally in the brain.
Nowadays, Quantum Physics and other branches of Science are seriously considering the existence of the Soul. It has been frequently described as a body of unknown energy coupled to human body by means of a mutual interaction. This type of energy from the viewpoint of Physics has been considered as Imaginary Energy.
As the form of the body, the soul is the organization of material so that it is a living natural body. This organization cannot exist without being the organization of some material. Neither can the soul can change. A human being can change.
Hence, Brahman is referred to as the Universal soul. Note: Depending on the philosophical school, Brahman is treated in Hindu texts as Atman, self, personal, impersonal, or para Brahman, or in various mixtures of these aspects.
Plato argues that the soul is of such and indestructible nature that not even evil can destroy the soul, for the soul, in its very essence, is immortal, and, hence, indestructible. Plato also maintains that souls are fixed, so that the number always remains the same; therefore, the soul must be immortal by nature.