 The two kinds of passions that Aristotle focuses on, in his treatment of akrasia, are the appetite for pleasure and anger. Either can lead to impetuosity and weakness. But Aristotle gives pride of place to the appetite for pleasure as the passion that undermines reason. He calls the kind of akrasia caused by an appetite for pleasure “unqualified akrasia”—or, as we might say, akrasia “full stop”; akrasia caused by anger he considers a qualified form of akrasia and calls it akrasia “with respect to anger”. We thus have these four forms of akrasia: (A) impetuosity caused by pleasure, (B) impetuosity caused by anger, (C) weakness caused by pleasure (D) weakness caused by anger. It should be noticed that Aristotle’s treatment of akrasia is heavily influenced by Plato’s tripartite division of the soul in the Republic. Plato holds that either the spirited part (which houses anger, as well as other emotions) or the appetitive part (which houses the desire for physical pleasures) can disrupt the dictates of reason and result in action contrary to reason. The same threefold division of the soul can be seen in Aristotle’s approach to this topic.