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Aristotle (384–322 BC) studied at Plato's Academy in Athens, remaining there for about 20 years.Like Plato, he sought universals in his philosophy, but unlike Plato he backed up his views with detailed and systematic observation, notably of the natural history of the island of Lesbos, where he spent about two years, and the marine life in the seas around it, especially of the Pyrrha lagoon ...
Aristotle furthers this idea of being a "middle cause" by furnishing the metaphor of the movement of the elbow, as it relates to the immobility of the shoulder (703a13). The inborn pneuma is, likewise, tethered to the soul, or as he says here, tēn arche tēn psuchikēn, " the origin of the soul," the soul as the center of causality.
Among the ancient catalogues of Aristotle's works, a work On Breath (but in three books, not one) is listed only by Ptolemy-el-Garib, and Pliny the Elder (N.H. XI.220) and Galen (De simpl. med. temp. et fac. V.9) are the first authors who appear to make reference to the treatise we possess. [1]
The Parva Naturalia (a conventional Latin title first used by Giles of Rome: "short works on nature") are a collection of seven works by Aristotle, which discuss natural phenomena involving the body and the soul. They form parts of Aristotle's biology. The individual works are as follows (with links to online English translations):
Pneuma (πνεῦμα) is an ancient Greek word for "breath", and in a religious context for "spirit". [1] [2] It has various technical meanings for medical writers and philosophers of classical antiquity, particularly in regard to physiology, and is also used in Greek translations of ruach רוח in the Hebrew Bible, and in the Greek New Testament.
Praxagoras of Cos was a follower of Aristotle's cardiocentric theory and was the first one to distinguish arteries and veins. He conjectured that arteries carry pneuma while transporting blood. [clarification needed] He also proved that a pulse can be detected from the arteries and explained that the arteries' ends narrowed into nerves. [10]
In De Spiritu Aristotle links the idea of pneuma and the soul directly together saying that "Pneuma is connected to the soul" that, "it is the souls primary driving force". [5] Aristotle in De Anima (On the Soul) suggests that organs of the body are required for the soul to interact with. Unlike Plato, Aristotle believed the soul's existence ...
Aristotle begins by raising the question of the seat of life in the body ("while it is clear that [the soul's] essential reality cannot be corporeal, yet manifestly it must exist in some bodily part which must be one of those possessing control over the members") and arrives at the answer that the heart is the primary organ of soul, and the central organ of nutrition and sensation (with which ...