 As yet, al-Rāzī’s extensive medical corpus has barely been explored with a view to its philosophical significance. An account of the human body and its primary organs in the Spiritual Life—here ascribed to Plato—echoes what he says on this topic in medical works (Adamson 2021: 57–58). His view, following both Galen and the Timaeus, is that humans have three general powers or faculties (quwan), the rational, animal or irascible, and vegetative or desiderative, associated respectively with the brain, heart, and liver. The rational soul is not really seated in the brain, as the other two faculties are seated in their organs; it uses the brain only as an instrument. In medical contexts al-Rāzī makes the same three organs to be the seats of these powers, albeit that the power in the brain is instead called “psychic (nafsānī)”, perhaps to acknowledge the fact that its powers of voluntary self-motion and sensation also belong to irrational animals.