divine, to rule and govern the
unreasoning element, which has its origin from the body, which it also
naturally resembles and participates in its passions, being placed in it
and mixed up with it, as is proved by the impulses to bodily delights,
which are always fierce or languid according to the changes of the body.
And so it is that young men are keen and vehement in their desires,
being red hot and raging from their fulness of blood and animal heat,
whereas with old men the liver, which is the seat of desire, is dried up
and weak and feeble, and reason has more power with them than passion
which decays with the body. This principle also no doubt characterizes
the nature of animals as regards the sexual appetite. For it is not of
course from any fitness or unfitness of opinions, that some animals are
so bold and resolute in the presence of danger, while others are
helpless and full of fear and trembling; but this difference of emotion
is produced by the workings of the blood and spirit and body, the
emotional part growing out of the flesh, as from a root, and carrying
along with it its quality and temperament. And that the body of man
sympathizes with and is affected by the emotional impulses is proved by
pallors, and blushings, and tremblings, and palpitations of the heart,
as on the other hand by an all-pervading joy in the hope and expectation
of pleasures. But whenever the mind is by itself and unmoved by passion,
the body is in repose and at rest, having no participation or share in
the working of the intellect, unless it involve the emotional, or the
unreasoning element call it in. So that it is clear that there are two
distinct parts of the soul differing from one another in their
faculties.

Sec. XII. And generally speaking of all existing things, as they themselves
admit and is clear, some are governed by nature, some by habit, some by
an unreasoning soul, some by a soul that has reason and intelligence.
Man too participates in all this, and is subject to all those
differences here mentioned, for he is affected by habit, and nourished
by nature, and uses reason and intelligence. He has also a share of the
unreasoning element, and has the principle of passion innate in him, not
as a mere episode in his life but as a necessity, which ought not
therefore to be entirely rooted out, but requires care and attention.
For the function of reason is no Thracian or Lycurgean one to root up
and destroy all the good eleme