If this body, then, is really a part of us, we are not wholly immortal; if it is an instrument of ours, then, as a thing put at our service for a certain time, it must be in its nature passing.
The sovereign principle, the authentic man, will be as Form to this Matter or as agent to this instrument, and thus, whatever that relation be, the soul is the man.
2.But of what nature is this sovereign principle?
If material, then definitely it must fall apart; for every material entity, at least, is something put together.
If it is not material but belongs to some other Kind, that new substance must be investigated in the same way or by some more suitable method.
But our first need is to discover into what this material form, since such the soul is to be, can dissolve.
Now: of necessity life is inherent to soul: this material entity, then, which we call soul must have life ingrained within it;but [being a composite as by hypothesis, material] it must be made up of two or more bodies; that life, then, will be vested, either in each and all of those bodies or in one of them to the exclusion of the other or others; if this be not so, then there is no life present anywhere.
If any one of them contains this ingrained life, that one is the soul.But what sort of an entity have we there; what is this body which of its own nature possesses soul?
Fire, air, water, earth, are in themselves soulless- whenever soul is in any of them, that life is borrowed- and there are no other forms of body than these four: even the school that believes there are has always held them to be bodies, not souls, and to be without life.
None of these, then, having life, it would be extraordinary if life came about by bringing them together; it is impossible, in fact, that the collocation of material entities should produce life, or mindless entities mind.
No one, moreover, would pretend that a mere chance mixing could give such results: some regulating principle would be necessary, some Cause directing the admixture: that guiding principle would be-soul.
Body- not merely because it is a composite, but even were it simplex- could not exist unless there were soul in the universe, for body owes its being to the entrance of a Reason-Principle into Matter, and only from soul can a Reason-Principle come.
3.Anyone who rejects this view, and holds that either atoms or some entities void of part coming together produce soul, is refuted by the very unity of soul and by the prevailing sympathy as much as by the very coherence of the constituents.Bodily materials, in nature repugnant to unification and to sensation, could never produce unity or self-sensitiveness, and soul is self-sensitive.And, again, constituents void of part could never produce body or bulk.
Perhaps we will be asked to consider body as a simple entity [disregarding the question of any constituent elements]: they will tell us, then, that no doubt, as purely material, it cannot have a self-springing life- since matter is without quality- but that life is introduced by the fact that the Matter is brought to order under Forming-Idea.But if by this Forming-Idea they mean an essential, a real being, then it is not the conjoint of body and idea that constitutes soul: it must be one of the two items and that one, being [by hypothesis] outside of the Matter, cannot be body: to make it body would simply force us to repeat our former analysis.
If on the contrary they do not mean by this Forming-Idea a real being, but some condition or modification of the Matter, they must tell us how and whence this modification, with resultant life, can have found the way into the Matter: for very certainly Matter does not mould itself to pattern or bring itself to life.
It becomes clear that since neither Matter nor body in any mode has this power, life must be brought upon the stage by some directing principle external and transcendent to all that is corporeal.
In fact, body itself could not exist in any form if soul-power did not: body passes; dissolution is in its very nature; all would disappear in a twinkling if all were body.It is no help to erect some one mode of body into soul; made of the same Matter as the rest, this soul body would fall under the same fate: of course it could never really exist: the universe of things would halt at the material, failing something to bring Matter to shape.
Nay more: Matter itself could not exist: the totality of things in this sphere is dissolved if it be made to depend upon the coherence of a body which, though elevated to the nominal rank of "soul," remains air, fleeting breath [the Stoic pneuma, rarefied matter, "spirit" in the lower sense], whose very unity is not drawn from itself.
All bodies are in ceaseless process of dissolution; how can the kosmos be made over to any one of them without being turned into a senseless haphazard drift? This pneuma- orderless except under soul-how can it contain order, reason, intelligence? But: given soul, all these material things become its collaborators towards the coherence of the kosmos and of every living being, all the qualities of all the separate objects converging to the purposes of the universe:
failing soul in the things of the universe, they could not even exist, much less play their ordered parts.
4.Our opponents themselves are driven by stress of fact to admit the necessity of a prior to body, a higher thing, some phase or form of soul; their "pneuma" [finer-body or spirit] is intelligent, and they speak of an "intellectual fire"; this "fire" and "spirit"they imagine to be necessary to the existence of the higher order which they conceive as demanding some base, though the real difficulty, under their theory, is to find a base for material things whose only possible base is, precisely, the powers of soul.
