Ronald Polansky

Aristotle’s Parva naturalia continues the investigation begun in the De anima. The De anima defines the soul and treats its main powers, nutrition, sense perception, intellection, and locomotion. The Parva naturalia — On sense and sensible objects, On memory and recollection, On sleep, On dreams, On divination in sleep, On motion of animals (De motu animalium ), On length and shortness of life, and On youth and old age and respiration — attends more to bodily involvement with soul. While each work offers fascinating and challenging insights, there has never been as extensive a commentary covering them together. A reason is that the works have often been viewed as incidental and even inconsistent. The De motu animalium has not typically been included, when viewed as an isolated work on animal locomotion. This commentary argues that the treatises, considered together and with the De motu among them, display a tight sequence manifesting an artful, yet easily overlooked, design. We reveal many techniques of Aristotle’s writing that have received little consideration previously. Our commentary contributes to a unified and comprehensive account of Aristotle’s overall project regarding the soul and its connections with the body.

Many commentators suppose that the principles of Aristotle’s Politics are received from his theoretical works. Yet this way of understanding the Politics does not sufficiently appreciate Aristotle’s division of sciences, and it obscures the relevance of his political reflections for our time. We argue that Aristotle’s treatment of the polis and all it entails does not require his natural science and the principles of theoretical fields. Instead, despite wording that recalls theoretical treatises, Aristotle is careful to develop his political argumentation without any such dependence.

The elaborate imagery regarding souls and gods in the Palinode in Plato’s Phaedrus leads interpreters to view the gods as complex and similar to the human soul, only with better horses. We try to show that the gods are only made to appear complex to serve as paradigms for humans. Details of the myth should instead be viewed as allowing for gods that are simple and not souls at all. And even human souls are questionably complex under all conditions. Plato’s image fits with the context of guiding the soul by philosophical rhetorical art and the task of investigation to determine whether things are simple or complex.