Book 1 / Chapter 13
Paragraph 4 - The Rational and Irrational Elements in the Soul
Explanation - Part By Part
"There seems to be also another irrational element in the soul-one which in a sense, however, shares in a rational principle."
This line introduces a second "irrational" part of the soul. Unlike the purely vegetative part (which is just about basic life functions like nutrition and has no connection to reason), this new irrational element is more complex. Even though it's not entirely rational, it has a certain alignment or connection with reason. In a way, it's capable of interacting with or obeying rational thinking, making it distinct from the purely instinctive or unconscious vegetative part. This sets up the idea that not all aspects of our non-rational nature are completely divorced from reason; some can be influenced or guided by it.
"For we praise the rational principle of the continent man and of the incontinent, and the part of their soul that has such a principle, since it urges them aright and towards the best objects; but there is found in them also another element naturally opposed to the rational principle, which fights against and resists that principle."
Aristotle is explaining that in human beings, there is a "rational principle"—the part of the soul that helps guide us toward good decisions and the most worthy goals. This rational principle is something we admire in both "continent" people (those who can control their desires and act according to reason) and "incontinent" people (those who struggle to control themselves). However, he points out that even within these individuals, there's another part of the soul that naturally opposes the rational principle. This opposing element creates an internal conflict, resisting the guidance of reason and often pulling in a different, less virtuous direction. In other words, humans experience a kind of tug-of-war between the rational and irrational parts of themselves.
"For exactly as paralysed limbs when we intend to move them to the right turn on the contrary to the left, so is it with the soul; the impulses of incontinent people move in contrary directions."
This part is comparing the inner conflict of the soul to a physical ailment. Just as someone with paralyzed limbs might try to move their hand to the right, only for it to disobey and veer left, a similar kind of disobedience happens within the soul of an incontinent person (someone who struggles with self-control). Their impulses and desires pull them in directions opposite to what their rational mind knows to be right or best. It's a vivid metaphor to illustrate the struggle between reason and irrational forces within a person.
"But while in the body we see that which moves astray, in the soul we do not. No doubt, however, we must none the less suppose that in the soul too there is something contrary to the rational principle, resisting and opposing it."
Aristotle is explaining that, just as we can observe a physical misalignment in the body (like a paralyzed limb not responding to our intent), there is also something within the soul that behaves similarly—it resists or opposes the rational part of the mind. While the physical "misalignment" in the body can be visibly perceived, the internal struggle within the soul is not visible to the eye. However, Aristotle insists that we must acknowledge this opposing force in the soul, even though it is intangible, as it challenges the rational part and creates conflict within us. This unseen tension is a fundamental part of what it means to have an irrational side in our nature.
"In what sense it is distinct from the other elements does not concern us. Now even this seems to have a share in a rational principle, as we said; at any rate in the continent man it obeys the rational principle and presumably in the temperate and brave man it is still more obedient; for in him it speaks, on all matters, with the same voice as the rational principle."
In this part, Aristotle is reflecting on another "irrational" part of the soul, but one that seems capable of aligning itself with reason. He explains that this part of the soul, while naturally irrational and prone to resisting rational guidance, can nevertheless learn to follow reason. He gives examples of how this plays out in different types of people: in a continent person (someone who has self-control), this part of the soul submits or obeys their rational mind. It listens, even if it may not be fully integrated. In a temperate or brave person, Aristotle says this harmony is even deeper—this individual's irrational part aligns so well with reason that they "speak with the same voice." In other words, their emotions, desires, and impulses are fully in sync with rational decisions.
Aristotle is hinting here at a spectrum of moral development: where self-control (continence) is good because there's a kind of struggle but reason ultimately wins, true virtue (like temperance or courage) is even better because there's no inner conflict—reason and emotions work together seamlessly.