  To educated fifth century speakers of Greek, it would have been natural to think of qualities of soul as accounting for, and being manifested in, a person's morally significant behavior. Pericles acts courageously, and Hippolytus temperately (or chastely), because of the qualities of their souls from which such actions have a strong tendency to flow, and their actions express and make evident the courage, temperance and the like that characterize their souls. Once we are in a position properly to appreciate the connection between soul and moral character that must already have been felt to be natural at this stage, it should come as no surprise that the soul is also taken to be something that engages in activities like thinking and planning. If the soul is, in some sense, responsible for courageous acts, for instance, it is only to be expected that the soul also grasps what, in the circumstances, courage calls for, and how, at some suitable level of detail, the courageous act must be performed. Thus in a speech of Antiphon, the jury is urged to “take away from the accused the soul that planned the crime”, in striking juxtaposition of the ideas of life-soul (as in Homer) and of soul as responsible for practical thought. Somewhat similarly, in a Sophoclean fragment (fr. 97) someone says that “a kindly soul with just thoughts is a better inventor than any sophist” (cf. also Euripides, Orestes 1180). Moreover, it is easy to see that there are connections between familiar uses of ‘soul’ in emotional contexts and attributions to the soul of cognitive and intellectual activities and achievements. There is, after all, no clear-cut and manifest difference between, say, being in the emotional state of fear and having a terrifying thought or perception. When Oedipus' soul laments, or Ajax's soul is bitten by dishonor, emotion obviously goes hand in hand with cognition, and if it is natural to refer the one to the soul, there should be nothing puzzling about attributions to it of the other. Thus in non-philosophical Greek of the fifth century the soul is treated as the bearer of moral qualities, and also as responsible for practical thought and cognition.  For further discussion, see this supplement on the contrary claims of Burnet 1916: 