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12 ARISTOTLE'S CRITICISM OF PLATO AND THE ACADBMY introduction of the principle of rest as a component pait of the soul (Plutaich, De Aiiimae Proc 1024 D; Hemze, Xcnokratcs, p. 66). On the oihci hand, in illustrating the rule that the definition should contain no supeifluous element, 140*112-6 Au&totle stiesscs the difference between the definitions of Plato and Xenouates. Plato defined soul as that winch moves itself; [hciefoic, (he addition of "number" to the definition is superfluous, for without this addition the definition is piopct and sufficient to describe the essence.
G. , chap. 9, especially 19 A 23-B 4 ond H. Maier, Sylhguitk, I, pp. 202 flf. V7 fienefa>me " better " of the two must be made its l2 7 genus. The soul is held to be the cause both of motion and of rest, Aristotle says, and consequently, if rest is the " better," this and not motion should have been made the genus. The topic makes use of Academic doctrine to disclose an inconsistency in the definition;" it was Xenocrates who developed the theory that the soul contains within itself the principle of rest as well as that of motion (Plutarch, De Animae Proc.
Here, however, in its wide sense and not as " moral virtue," the assumption would be true; and anyway it appears that at this time no one even in the Academy treated virtue in general as knowledge (cf Eth. N/c. 1M4 fl 21-25, Top/CS 120 A 27-31 £5rc ij <£pw}cr« jufa; T5V apnw ftrumjjMj}, Atatpt-