 Completing the analogy, Socrates gives an account of the soul. He argues that it has three parts, each corresponding to one of the classes in the city. At this point, we should note the difficulty of talking about parts of the soul. In making his argument about conflict in the soul, Socrates does not usually use a word that easily corresponds to the English ‘part.’ Sometimes he uses ‘form’ (eidos) and ‘kind’ (genos) (435b–c), other times a periphrasis such as ‘that in the soul that calculates’ (439d–e), although in the subsequent account of virtue, we do find meros, which means part (442b–d). So, insofar as vocabulary is concerned, one should be cautious about taking the subdivisions of the soul to be independent agents. Perhaps the least misleading way of thinking about the parts is as distinct functions. Reason is the function of calculating, especially about what is good for the soul. The appetites for food, drink, and sex are like the producing class – they are necessary for bodily existence (439c–e). These two parts are familiar to the modern reader, who will recognize the psychological capacity for reasoning and calculating, on the one hand, and the bodily desires, on the other. Less familiar is the part of the soul that corresponds to the auxiliaries, the military class. This is the spirited part (thymos or thymoeides). Associated with the heart, it is an aggressive drive concerned with honor. Thumos is manifested as anger with those who attack one’s honor. Perhaps more importantly, it is manifested as anger with oneself when failing to do what one knows he should do (439e–440d).