MEN'S BETTER NATURE IS NOT DOMINANT BECAUSE OF THEIR SUB-CONSCIOUS NATURE.
Men (therefore, not being only what they were made) possess another principle (free intelligence with reason); but not all make use of all the principles they possess; some make use of the one principle (their intelligence), while others make use of the other (principle of reason), or even of the lower principle (of imagination and sensation).[85] All these principles are present in the man, even when they do not react on him; and even in this case, they are not inert; each fulfils its peculiar office; only they do not all act simultaneously upon him (or, are not perceived by his consciousness). It may seem difficult to understand how this may be the case with all of them present, and it might seem easier to consider them absent; but they are present in us, in the sense that we lack none of them; although we might consider them absent in the sense that a principle that does not react on a man might be considered absent from him. It might be asked why these principles do not react on all men, since they are part of them? We might, referring chiefly to this (free, intelligent, reasonable) principle, say that first, it does not belong to animals; second, it is not even (practiced) by all men. If it be not present in all men, so much the more is it not alone in them, because the being in whom this principle alone is present lives according to this principle, and lives according to other principles only so far as he is compelled by necessity. The cause (which hinders intelligence and reason from dominating us) will have to be sought in the (Stoic) substrate of the man, either because our corporeal constitution troubles the superior principle (of reason and intelligence), or because of the predominance of our passions.
(After all), we have not yet reached any conclusion, because this substrate of man is composed of two elements: the ("seminal) reason,"[86] and matter; (and either of them might be the cause). At first blush, it would seem that the cause (of the predominance of our lower natures) must be sought in matter, rather than in the ("seminal) reason"; and that which dominates in us is not ("seminal) reason," but matter and organized substrate. This, however, is not the case. What plays the part of substrate in respect of the superior principle (of free intelligence and reason), is both the ("seminal) reason," and that which is generated thereby, conforming to that reason; consequently, the predominant element in us is not matter, any more than our corporeal constitution.