THESE REASONS ARE THE ACTUALIZATIONS OF THE SOUL WHICH BEGETS THE ANIMAL.
Of which soul are these reasons,[79] which do not beget the man (though they do beget the animal), then the actualization? Not of the vegetative soul; they are the actualizations of the (reasonable) soul which begets the animal,[80] which is a more powerful, and therefore a more living soul. Man is constituted[81] by the soul disposed in some manner, when present to matter disposed in some particular fashion—since the soul is some particular thing, according as she is in some particular disposition—even in the body. In the bodies, she fashions a resembling form. So far as the nature of the body allows it, she thus produces an image of the man, as the painter himself makes an image of the body; she produces, I repeat, an inferior man (the sense-man, the animal), which possesses the form of man, his reasons, morals, dispositions, faculties, although in an imperfect manner, because he is not the first man (the intellectual man). He has sensations of another kind; sensations which, though they seem clear, are obscure, if they be compared to the superior sensations of which they are the images. The superior man (the reasonable man) is better, has a diviner soul, and clearer sensations. It is he doubtless to whom Plato refers (when he says, Man is the soul[82]); in his definition he adds, "which makes use of the body," because the diviner man dominates the soul which uses the body, and thus uses the body only in an indirect manner.[83]