De Sensu

Bernardo CDA Vasconcelos / Filosofia
Ἑλληνική Transliterate
English
Sens436at **1ΠΕΡΙ ΑΙΣΘΗΣΕΩΣ ΚΑΙ ΑΙΣΘΗΤΩΝ**1
Trad . Sensu I . 1

Sens436a01 Ἐπεὶ δὲ περὶ ψυχῆς καθ᾽ αὑτὴν διώρισται πρότερον καὶ περὶ
Sens436a02 τῶν δυνάμεων ἑκάστης κατὰ μόριον αὐτῆς , ἐχόμενόν ἐστι ποιή–
Sens436a03 σασθαι τὴν ἐπίσκεψιν περὶ τῶν ζῴων καὶ τῶν ζωὴν ἐχόν–
Sens436a04 των ἁπάντων , τίνες εἰσὶν ἴδιαι καὶ τίνες κοιναὶ πράξεις αὐ–
Sens436a05 τῶν . τὰ μὲν οὖν εἰρημένα περὶ ψυχῆς ὑποκείσθω , περὶ δὲ τῶν
Sens436a06 λοιπῶν λέγωμεν , καὶ πρῶτον περὶ τῶν πρώτων . φαίνεται
Sens436a07 δὲ τὰ μέγιστα , καὶ τὰ κοινὰ καὶ τὰ ἴδια τῶν ζῴων , κοινὰ
Sens436a08 τῆς τε ψυχῆς ὄντα καὶ τοῦ σώματος , οἷον αἴσθησις καὶ μνή–
Sens436a09 μη καὶ θυμὸς καὶ ἐπιθυμία καὶ ὅλως ὄρεξις , καὶ πρὸς
Sens436a10 τούτοις ἡδονὴ καὶ λύπη · καὶ γὰρ ταῦτα σχεδὸν ὑπάρ–
Sens436a11 χει πᾶσι τοῖς ζῴοις . πρὸς δὲ τούτοις τὰ μὲν πάντων ἐστὶ
Sens436a12 τῶν μετεχόντων ζωῆς κοινά , τὰ δὲ τῶν ζῴων ἐνίοις . τυγ–
Sens436a13 χάνουσι δὲ τούτων τὰ μέγιστα τέτταρες οὖσαι συζυγίαι τὸν
Sens436a14 ἀριθμόν , οἷον ἐγρήγορσις καὶ ὕπνος , καὶ νεότης καὶ γῆ–
Sens436a15 ρας , καὶ ἀναπνοὴ καὶ ἐκπνοή , καὶ ζωὴ καὶ θάνατος ·
Sens436a16 περὶ ὧν θεωρητέον , τί τε ἕκαστον αὐτῶν , καὶ διὰ τίνας αἰ–
Sens436a17 τίας συμβαίνει . φυσικοῦ δὲ καὶ περὶ ὑγιείας καὶ νόσου τὰς
Sens436a18 πρώτας ἰδεῖν ἀρχάς · οὔτε γὰρ ὑγίειαν οὔτε νόσον οἷόν τε
Sens436a19 γίγνεσθαι τοῖς ἐστερημένοις ζωῆς . διὸ σχεδὸν τῶν περὶ
Sens436a20 φύσεως οἱ πλεῖστοι καὶ τῶν ἰατρῶν οἱ φιλοσοφωτέρως τὴν
Sens436a21 τέχνην μετιόντες , οἱ μὲν τελευτῶσιν εἰς τὰ περὶ ἰατρικῆς ,
Sens436b01 οἱ δ᾽ ἐκ τῶν περὶ φύσεως ἄρχονται [ περὶ τῆς ἰατρικῆς ] .
Sens436b01 ὅτι
Sens436b02 δὲ πάντα τὰ λεχθέντα κοινὰ τῆς τε ψυχῆς ἐστὶ καὶ τοῦ σώμα–
Sens436b03 τος , οὐκ ἄδηλον . πάντα γὰρ τὰ μὲν μετ᾽ αἰσθήσεως συμ–
Sens436b04 βαίνει , τὰ δὲ δι᾽ αἰσθήσεως , ἔνια δὲ τὰ μὲν πάθη ταύτης
Sens436b05 ὄντα τυγχάνει , τὰ δ᾽ ἕξεις , τὰ δὲ φυλακαὶ καὶ σωτη–
Sens436b06 ρίαι , τὰ δὲ φθοραὶ καὶ στερήσεις · δ᾽ αἴσθησις ὅτι διὰ
Sens436b07 σώματος γίγνεται τῇ ψυχῇ , δῆλον καὶ διὰ τοῦ λόγου καὶ
Sens436b08 τοῦ λόγου χωρίς . ἀλλὰ περὶ μὲν αἰσθήσεως καὶ τοῦ αἰσθά–
Sens436b09 νεσθαι , τί ἐστι καὶ διὰ τί συμβαίνει τοῖς ζῴοις τοῦτο τὸ
Sens436b10 πάθος , εἴρηται πρότερον ἐν τοῖς περὶ ψυχῆς . τοῖς δὲ ζῴοις ,
Sens436b11 μὲν ζῷον ἕκαστον , ἀνάγκη ὑπάρχειν αἴσθησιν · τούτῳ γὰρ
Sens436b12 τὸ ζῷον εἶναι καὶ μὴ ζῷον διορίζομεν . ἰδίᾳ δ᾽ ἤδη καθ᾽
Sens436b13 ἕκαστον μὲν ἁφὴ καὶ γεῦσις ἀκολουθεῖ πᾶσιν ἐξ ἀνάγ–
Sens436b14 κης , μὲν ἁφὴ διὰ τὴν εἰρημένην αἰτίαν ἐν τοῖς περὶ ψυ–
Sens436b15 χῆς , δὲ γεῦσις διὰ τὴν τροφήν · τὸ γὰρ ἡδὺ διακρίνει καὶ
Sens436b16 τὸ λυπηρὸν αὐτῇ περὶ τὴν τροφήν , ὥστε τὸ μὲν φεύγειν τὸ
Sens436b17 δὲ διώκειν , καὶ ὅλως χυμός ἐστι τοῦ θρεπτικοῦ
Sens436b18 πάθος . αἱ δὲ διὰ τῶν ἔξωθεν αἰσθήσεις τοῖς πορευτικοῖς
Sens436b19 αὐτῶν , οἷον ὄσφρησις καὶ ἀκοὴ καὶ ὄψις , πᾶσι μὲν τοῖς
Sens436b20 ἔχουσι σωτηρίας ἕνεκεν ὑπάρχουσιν , ὅπως διώκωσί τε προ–
Sens436b21 αισθανόμενα τὴν τροφὴν καὶ τὰ φαῦλα καὶ τὰ φθαρτικὰ
Sens437a01 φεύγωσι , τοῖς δὲ καὶ φρονήσεως τυγχάνουσι τοῦ εὖ ἕνεκα ·
Sens437a02 πολλὰς γὰρ εἰσαγγέλλουσι διαφοράς , ἐξ ὧν τε τῶν νοη–
Sens437a03 τῶν ἐγγίνεται φρόνησις καὶ τῶν πρακτῶν .
Sens437a03 αὐτῶν δὲ τού–
Sens437a04 των πρὸς μὲν τὰ ἀναγκαῖα κρείττων ὄψις καθ᾽ αὑτήν ,
Sens437a05 πρὸς δὲ νοῦν κατὰ συμβεβηκὸς ἀκοή . διαφορὰς μὲν
Sens437a06 γὰρ πολλὰς καὶ παντοδαπὰς τῆς ὄψεως εἰσαγγέλλει
Sens437a07 δύναμις διὰ τὸ πάντα τὰ σώματα μετέχειν χρώματος ,
Sens437a08 ὥστε καὶ τὰ κοινὰ διὰ ταύτης αἰσθάνεσθαι μάλιστα ( λέγω
Sens437a09 δὲ κοινὰ μέγεθος , σχῆμα , κίνησιν , ἀριθμόν ) , δ᾽ ἀκοὴ
Sens437a10 τὰς τοῦ ψόφου διαφορὰς μόνον , ὀλίγοις δὲ καὶ τὰς τῆς
Sens437a11 φωνῆς · κατὰ συμβεβηκὸς δὲ πρὸς φρόνησιν ἀκοὴ πλεῖ–
Sens437a12 στον συμβάλλεται μέρος . γὰρ λόγος αἴτιός ἐστι τῆς μα–
Sens437a13 θήσεως ἀκουστὸς ὤν , οὐ καθ᾽ αὑτὸν ἀλλὰ κατὰ συμβεβη–
Sens437a14 κός · ἐξ ὀνομάτων γὰρ σύγκειται , τῶν δ᾽ ὀνομάτων ἕκαστον
Sens437a15 σύμβολόν ἐστιν . διόπερ φρονιμώτεροι τῶν ἐκ γενετῆς ἐστε–
Sens437a16 ρημένων εἰσὶν ἑκατέρας τῆς αἰσθήσεως οἱ τυφλοὶ τῶν ἐνεῶν
Sens437a17 καὶ κωφῶν .
Capítulo I
Since we have now dealt in detail with the soul by itself , and with each of its several faculties , our next task is to consider animals and all things possessed of life , and to discover what are their peculiar and what are their common activities . All that has already been said about the soul is to be assumed , but let us now discuss the remaining questions , dealing first of all with those which naturally come first . The most important characteristics of animals , whether common or peculiar , are clearly those which belong to both soul and body , such as sensation , memory , passion , desire , and appetite generally , and in addition to these pleasure and pain ; for these belong to almost all living creatures . Besides these there are some which are common to all things that have a share in life , and others which are peculiar to certain animals . The most important of these are the four pairs , namely waking and sleep , youth and age , inhalation and exhalation , life and death ; we have now to investigate what each of these is , and what are the reasons for their occurrence .
[ 2 ] It is further the duty of the natural philosopher to study the first principles of disease and health ; for neither health nor disease can be properties of things deprived of life . Hence one may say that most natural philosophers , and those physicians who take a scientific interest in their art , have this in common : the former end by studying medicine , and the latter base their medical theories on the principles of natural science .
It is obvious that the characteristics already mentioned belong to both soul and body . For all of them either appear in conjunction with sensation or arise through sensation : some again are affections of sensations and some are positive states ; some again tend to guard and preserve life , and others to destroy and extinguish it . That sensation is produced in the soul through the medium of the body is obvious on theoretical grounds and also apart from theory .
Now we have already explained , in our work On the Soul , what sensation and sentience are , and why this affection appears among animals . Every animal qua animal must have sensation . For it is by this that we differentiate between what is and what is not an animal . As for the various individual senses , touch and taste are necessarily present in all animals , touch for the reason given in our work On the Soul , b and taste on account of nutrition ; for it is taste which discriminates between pleasant and unpleasant in food , so that the one is avoided and the other pursued ; and speaking generally flavour is an affection of the nutritive element . But those senses which act through external media , such as smell , hearing and vision , belong to such animals as are capable of locomotion . To all those which possess them they are a means of preservation , in order that they may be aware of their food before they pursue it , and may avoid what is inferior or destructive , while in those that have intelligence also these senses exist for the sake of well-being ; for they inform us of many differences , from which arises understanding both of the objects of thought and of the affairs of practical life .
Of these faculties , for the mere necessities of life and in itself , sight is the more important , but for the mind and indirectly hearing is the more important . For the faculty of sight informs us of many differences of all kinds , because all bodies have a share of colour , so that it is chiefly by this medium that we perceive the common sensibles . ( By these I mean shape , magnitude , movement and number . ) But hearing only conveys differences of sound , and to a few animals differences of voice . Indirectly , hearing makes the largest contribution to wisdom . For discourse , which is the cause of learning , is so because it is audible ; but it is audible not in itself but indirectly , because speech is composed of words , and each word is a rational symbol . Consequently , of those who have been deprived of one sense or the other from birth , the blind are more intelligent than the deaf and the dumb .

( 163 ) 23% GRC
( 554 ) 77% GRC - ENG

( 674 ) 85% GRC - ENG
( 120 ) 15% ENG