culty。　　　　　The　body；　the　live…body　as　we　know　it；　we　will　consider　later。　　　　　Let　us　take　first　the　Couplement　of　body　and　Soul。　How　could　suffering；　for　example；　be　seated　in　this　Couplement？　　　　　It　may　be　suggested　that　some　unwelcome　state　of　the　body　produces　a　distress　which　reaches　to　a　Sensitive…Faculty　which　in　turn　merges　into　Soul。　But　this　account　still　leaves　the　origin　of　the　sensation　unexplained。　　　　　Another　suggestion　might　be　that　all　is　due　to　an　opinion　or　judgement：　some　evil　seems　to　have　befallen　the　man　or　his　belongings　and　this　conviction　sets　up　a　state　of　trouble　in　the　body　and　in　the　entire　Animate。　But　this　account　leaves　still　a　question　as　to　the　source　and　seat　of　the　judgement：　does　it　belong　to　the　Soul　or　to　the　Couplement？　Besides；　the　judgement　that　evil　is　present　does　not　involve　the　feeling　of　grief：　the　judgement　might　very　well　arise　and　the　grief　by　no　means　follow：　one　may　think　oneself　slighted　and　yet　not　be　angry；　and　the　appetite　is　not　necessarily　excited　by　the　thought　of　a　pleasure。　We　are；　thus；　no　nearer　than　before　to　any　warrant　for　assigning　these　affections　to　the　Couplement。　　　　　Is　it　any　explanation　to　say　that　desire　is　vested　in　a　Faculty…of…desire　and　anger　in　the　Irascible…Faculty　and；　collectively；　that　all　tendency　is　seated　in　the　Appetitive…Faculty？　Such　a　statement　of　the　facts　does　not　help　towards　making　the　affections　common　to　the　Couplement；　they　might　still　be　seated　either　in　the　Soul　alone　or　in　the　body　alone。　On　the　one　hand　if　the　appetite　is　to　be　stirred；　as　in　the　carnal　passion；　there　must　be　a　heating　of　the　blood　and　the　bile；　a　well…defined　state　of　the　body；　on　the　other　hand；　the　impulse　towards　The　Good　cannot　be　a　joint　affection；　but；　like　certain　others　too；　it　would　belong　necessarily　to　the　Soul　alone。　　　　　Reason；　then；　does　not　permit　us　to　assign　all　the　affections　to　the　Couplement。　　　　　In　the　case　of　carnal　desire；　it　will　certainly　be　the　Man　that　desires；　and　yet；　on　the　other　hand；　there　must　be　desire　in　the　Desiring…Faculty　as　well。　How　can　this　be？　Are　we　to　suppose　that；　when　the　man　originates　the　desire；　the　Desiring…Faculty　moves　to　the　order？　How　could　the　Man　have　come　to　desire　at　all　unless　through　a　prior　activity　in　the　Desiring…Faculty？　Then　it　is　the　Desiring…Faculty　that　takes　the　lead？　Yet　how；　unless　the　body　be　first　in　the　appropriate　condition？　　　　　6。　It　may　seem　reasonable　to　lay　down　as　a　law　that　when　any　powers　are　contained　by　a　recipient；　every　action　or　state　expressive　of　them　must　be　the　action　or　state　of　that　recipient；　they　themselves　remaining　unaffected　as　merely　furnishing　efficiency。　　　　　But　if　this　were　so；　then；　since　the　Animate　is　the　recipient　of　the　Causing…Principle　＇i。e。；　the　Soul＇　which　brings　life　to　the　Couplement；　this　Cause　must　itself　remain　unaffected；　all　the　experiences　and　expressive　activities　of　the　life　being　vested　in　the　recipient；　the　Animate。　　　　　But　this　would　mean　that　life　itself　belongs　not　to　the　Soul　but　to　the　Couplement；　or　at　least　the　life　of　the　Couplement　would　not　be　the　life　of　the　Soul；　Sense…Perception　would　belong　not　to　the　Sensitive…Faculty　but　to　the　container　of　the　faculty。　　　　　But　if　sensation　is　a　movement　traversing　the　body　and　culminating　in　Soul；　how　the　soul　lack　sensation？　The　very　presence　of　the　Sensitive…Faculty　must　assure　sensation　to　the　Soul。　　　　　Once　again；　where　is　Sense…Perception　seated？　　　　　In　the　Couplement。　　　　　Yet　how　can　the　Couplement　have　sensation　independently　of　action　in　the　Sensitive…Faculty；　the　Soul　left　out　of　count　and　the　Soul…Faculty？　　　　　7。　The　truth　lies　in　the　Consideration　that　the　Couplement　subsists　by　virtue　of　the　Soul's　presence。　　　　　This；　however；　is　not　to　say　that　the　Soul　gives　itself　as　it　is　in　itself　to　form　either　the　Couplement　or　the　body。　　　　　No；　from　the　organized　body　and　something　else；　let　us　say　a　light；　which　the　Soul　gives　forth　from　itself；　it　forms　a　distinct　Principle；　the　Animate；　and　in　this　Principle　are　vested　Sense…Perception　and　all　the　other　experiences　found　to　belong　to　the　Animate。　　　　　But　the　〃We〃？　How　have　We　Sense…Perception？　　　　　By　the　fact　that　We　are　not　separate　from　the　Animate　so　constituted；　even　though　certainly　other　and　nobler　elements　go　to　make　up　the　entire　many…sided　nature　of　Man。　　　　　The　faculty　of　perception　in　the　Soul　cannot　act　by　the　immediate　grasping　of　sensible　objects；　but　only　by　the　discerning　of　impressions　printed　upon　the　Animate　by　sensation：　these　impressions　are　already　Intelligibles　while　the　outer　sensation　is　a　mere　phantom　of　the　other　＇of　that　in　the　Soul＇　which　is　nearer　to　Authentic…Existence　as　being　an　impassive　reading　of　Ideal…Forms。　　　　　And　by　means　of　these　Ideal…Forms；　by　which　the　Soul　wields　single　lordship　over　the　Animate；　we　have　Discursive…Reasoning；　Sense…Knowledge　and　Intellection。　From　this　moment　we　have　peculiarly　the　We：　before　this　there　was　only　the　〃Ours〃；　but　at　this　stage　stands　the　WE　＇the　authentic　Human…Principle＇　loftily　presiding　over　the　Animate。　　　　　There　is　no　reason　why　the　entire　compound　entity　should　not　be　described　as　the　Animate　or　Living…Being…　mingled　in　a　lower　phase；　but　above　that　point　the　beginning　of　the　veritable　man；　distinct　from　all　that　is　kin　to　the　lion；　all　that　is　of　the　order　of　the　multiple　brute。　And　since　The　Man；　so　understood；　is　essentially　the　associate　of　the　reasoning　Soul；　in　our　reasoning　it　is　this　〃We〃　that　reasons；　in　that　the　use　and　act　of　reason　is　a　characteristic　Act　of　the　Soul。　　　　　8。　And　towards　the　Intellectual…Principle　what　is　our　relation？　By　this　I　mean；　not　that　faculty　in　the　soul　which　is　one　of　the　emanations　from　the　Intellectual…Principle；　but　The　Intellectual…Principle　itself　＇Divine…Mind＇。　　　　　This　also　we　possess　as　the　summit　of　our　being。　And　we　have　It　either　as　common　to　all　or　as　our　own　immediate　possession：　or　again　we　may　possess　It　in　both　degrees；　that　is　in　common；　since　It　is　indivisible…　one；　everywhere　and　always　Its　entire　self…　and　severally　in　that　each　personality　possesses　It　entire　in　the　First…Soul　＇i。e。　in　the　Intellectual　as　distinguished　from　the　lower　phase　of　the　Soul＇。　　　　　Hence　we　possess　the　Ideal…Forms　also　after　two　modes：　in　the　Soul；　as　it　were　unrolled　and　separate；　in　the　Intellectual…Principle；　concentrated；　one。　　　　　And　how　do　we　possess　the　Divinity？　　　　　In　that　the　Divinity　is　contained　in　the　Intellectual…Principle　and　Authentic…Existence；　and　We　come　third　in　order　after　these　two；　for　the　We　is　constituted　by　a　union　of　the　supreme；　the　undivided　Soul…　we　read…　and　that　Soul　which　is　divided　among　＇living＇　bodies。　For；　note；　we　inevitably　think　of　the　Soul；　though　one　undivided　in　the　All；　as　being　present　to　bodies　in　division：　in　so　far　as　any　bodies　are　Animates；　the　Soul　has　given　itself　to　each　of　the　separate　material　masses；　or　rather　it　appears　to　be　present　in　the　bodies　by　the　fact　that　it　shines　into　them：　it　makes　them　living　beings　not　by　merging　into　body　but　by　giving　forth；　without　any　change　in　itself；　images　or　likenesses　of　itself　like　one　face　caught　by　many　mirrors。　　　　　The　first　of　these　images　is　Sense…Perception　seated　in　the　Couplement；　and　from　this　downwards　all　the　successive　images　are　to　be　recognized　as　phases　of　the　Soul　in　lessening　succession　from　one　another；　until　the　series　ends　in　the　faculties　of　generation　and　growth　and　of　all　production　of　offspring…　offspring　efficient　in　its　turn；　in　contradistinction　to　the　engendering　Soul　which　＇has　no　direct　action　within　matter　but＇　produces　by　mere　inclination　towards　what　it　fashions。　　　　　9。　That　Soul；　then；　in　us；　will　in　its　nature　stand　apart　from　all　that　can　cause　any　of　the　evils　which　man　does　or　suffers；　for　all　such　evil；　as　we　have　seen；　belongs　only　to　the　Animate；　the　Couplement。　　　　　But　there　is　a　difficulty　in　understanding　how　the　Soul　can　go　guiltless　if　our　mentation　and　reasoning　are　vested　in　it：　for　all　this　lower　kind　of　knowledge　is　delusion　and　is　the　cause　of　much　of　what　is　evil。　　　　　When　we　have　done　evil　it　is　because　we　have　been　worsted　by　our　baser　side…　for　a　man　is　many…　by　desire　or　rage　or　some　evil　image：　the　misnamed　reasoning　that　takes　up　with　the　false；　in　reality　fancy；　has　not　stayed　for　the　judgement　of　the　Reasoning…Principle：　we　have　acted　at　the　call　of　the　less　worthy；　just　as　in　matters　of　the　sense…sphere　we　sometimes　see　falsely　because　we　credit　only　the　lower　perception；　that　of　the　Couplement；　without　applying　the　tests　of　the　Reasoning…Faculty。　　　　　The　Intellectual…Principle　has　held　aloof　from　the　act　and　so　is　guiltless；　or；　as　we　may　state　it；　all　depends　on　whether　we　ourselves　have　or　have　not　put　ourselves　in　touch　with　the　Intellectual…Realm　either　in　the　Intellectual…Principle　or　within　ourselves；　for　it　is　possible　at　once　to　possess　and　not　to　use。　　　　　Thus　we　have　marked　off　what　belongs　to　the　Couplement　from　what　stands　by　itself：　the　one　group　has　the　character　of　body　and　never　exists　apart　from　body；　while　all　that　has　no　need　of　body　for　its　manifestation　belongs　peculiarly　to　Soul：　and　the　Understanding；　as　passing　judgement　upon　Sense…Impressions；　is　at　the　point　of　the　vision　of　Ideal…Forms；　seeing　them　as　it　were　with　an　answering　sensation　（i。e；　wit