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.e. the form and the essence of a
body of a certain kind (at least we shall define each part, if we
define it well, not without reference to its function, and this cannot
belong to it without perception), so that the parts of soul are prior,
either all or some of them, to the concrete 'animal', and so too
with each individual animal; and the body and parts are posterior to
this, the essential substance, and it is not the substance but the
concrete thing that is divided into these parts as its matter:-this
being so, to the concrete thing these are in a sense prior, but in a
sense they are not. For they cannot even exist if severed from the
whole; for it is not a finger in any and every state that is the
finger of a living thing, but a dead finger is a finger only in
name. Some parts are neither prior nor posterior to the whole, i.e.
those which are dominant and in which the formula, i.e. the
essential substance, is immediately present, e.g. perhaps the heart or
the brain; for it does not matter in the least which of the two has
this quality. But man and horse and terms which are thus applied to
individuals, but universally, are not substance but something composed
of this particular formula and this particular matter treated as
universal; and as regards the individual, Socrates already includes in
him ultimate individual matter; and similarly in all other cases. 'A
part' may be a part either of the form (i
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