Aristotle on the Dissection of Plants and Animals and his Concept of the Instrumental Soul-Body (2007)
Aristotle developed a lucid theory of soul, though the theory has been beset by serious misunderstandings.' All mortal entities which possess life possess it thanks to their soul, that is, a vegetable soul, an animal soul, or a human sou1.2 This soul itself is not material. But it is inextricably connected with a 'natural body that potentially possesses life and is instrumental (organikan)' (DA 412a27- 28, 4 I 2b4-6, 4 I 4a20-22). This soul is both the entelechy and the eidos of the body that potentially possesses life and is the instrument of the soul (412319-23, 414aI4-19). It is situated in a central and dominant part of the living creature. Now we often find in Aristotle's works the assertion that plants and (some) animals can survive sectioning or division. This argument about the division of Plants or animals occurs both in Aristotle's De anima and his Metaphysics, as well as in the Parra Maurolia. the Historia animalium. the De partibus animal-au n. and the De generaiione aninudium.
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