Aristotle and the Study of Psychology
Aristotle endeavored to explore the essence of nature by categorizing the beings existing within it. He conducted observations and dissections of animals, studying their behavior in their natural habitats. This interest led him to investigate the concept of the soul, which he regarded as the pinnacle of existence and perfection. He dedicated a significant work to this topic, aptly titled “On the Soul.” This text is recognized as the first substantial work in the field of psychology, particularly because it stands as an independent treatise aimed at defining the soul as a distinct science. Aristotle described the soul as the common phenomena linking both spirit and body.
The Science of Psychology
In Aristotle’s view, the subject of the soul constituted a specialized science focused on the nature and properties of the soul itself. He posited that the soul serves as the fundamental principle of life, thus necessitating that the study of psychology encompasses all living entities, from plants to animals and ultimately to humans. Accordingly, “On the Soul” provides a detailed account reflecting the standards of his era regarding the activities of various living organisms. Consequently, Aristotle’s psychology was broad and inclusive of all life aspects, including the very nature of existence itself. This insight highlights a key distinction between Aristotelian psychology and contemporary psychology.
The Themes of “On the Soul”
In “On the Soul,” Aristotle raised several critical questions concerning the psychological nature of phenomena and their relation to the soul and spirit on one side and the body on the other. He noted, “There is another problem related to the states of the soul: do they pertain to all living beings with a soul, or are some unique to the soul itself? Though answering this question is challenging, it is essential. It appears that the soul, in most instances, neither acts nor reacts independently of the body—emotions such as anger, desire, courage, and sensation are intertwined with bodily existence. If there is an action specific to the soul, it is thought. However, if this action is a form of imagination or inseparable from it, then thought cannot exist without the body. Should specific states or functions pertain solely to the soul, it might be possible for the soul to exist independently of the body. Yet, it appears that all states of the soul unite with the body, such as gentleness, anger, fear, boldness, compassion, joy, love, and hatred; since when these states occur, the body undergoes changes. Strong and intense causes may sometimes provoke these states without fear or agitation, while at other times strong forces may induce weakness, particularly when the body is in a state of agitation, exhibiting traits similar to anger.”
Thus, it becomes evident that the soul pertains to the natural world, whether concerning the soul as a whole or specific conditions. Additionally, Aristotle tackled the methodological challenges related to the study of complex phenomena, alongside issues regarding the nature of psychological phenomena and their connection to the body. His approach to the psychological methodology in relation to the research subject aligns with contemporary psychology pioneers, whose methodologies diverged based on the distinct types of psychological phenomena they studied.
Aristotle’s research methodology for studying psychology diverges based on how he conceptualizes its states. If the states of the soul are closely related to the body (not acting or reacting without it), then, from his perspective, the study belongs to the domain of natural science. Conversely, if the soul possesses specific characteristics, the researcher must employ a demonstrative method grounded in a priori principles. The discourse on psychological methodology continues in this manner even today, which explains the variability in psychological research methodologies based on differing scholarly interpretations of topics under analysis and study.
Forms of the Soul
Aristotle agreed with his mentor Plato that there are three forms of the soul:
- Vegetative Soul: This form represents the vital powers of living organisms.
- Animal Soul: This type arises from the ability for self-motion.
- Human Soul: This form embodies the intellectual faculties.
He perceived the soul through both physical and metaphysical lenses, considering it as the actual principle of the body’s existence. Through the soul, the nature of the being is realized, along with its objectives and purposes. Thus, the soul represents the fundamental essence of the body.