DIFFERENCE OF THINGS DEPEND ON THEIR SEMINAL REASONS.
But, if produced things may be more numerous than their specimens, what would be the necessity for the "reasons" and specimens of all individuals begotten during some one period? It would seem that the (idea of) the "man himself" to explain the existence of all men, and that the souls of a finite number of them could successively animate men of an infinite number. (To this contention we demur: for) it is impossible for different things to have an identical ("seminal) reason." The (idea of) the man himself would not, as model, suffice (to account) for men who differ from each other not only by matter, but also by specific differences. They cannot be compared to the images of Socrates which reproduce their model. Only the difference of the ("seminal) reasons" could give rise to individual differences. (As Plato said),[334] the entire period contains all the ("seminal) reasons." When it recommences, the same things rearise through the same "reasons." We need not fear that, as a consequence, there would be an infinite (number or variety) of them in the intelligible world; for the multitude (of the seminal reasons) constitutes an indivisible principle from which each issues forth whenever active.