OF THE INCORPOREAL.
35. The incorporeal is that which is conceived of by abstraction of the body; that is the derivation of its name. To this genus, according to ancient sages, belong matter, sense-form, when conceived of apart from matter, natures, faculties, place, time, and surface. All these entities, indeed, are called incorporeal because they are not bodies. There are other things that are called incorporeal by a wrong use of the word, not because they are not bodies, but because they cannot beget bodies. Thus the incorporeal first mentioned above subsists within the body, while the incorporeal of the second kind is completely separated from the body, and from the incorporeal that subsists within the body. The body, indeed, occupies a place, and the surface does not exist outside of the body. But intelligence and intellectual reason (discursive reason), do not occupy any place, do not subsist in the body, do not constitute any body, and do not depend on the body, nor on any of the things that are called incorporeal by abstraction of the body. On the other hand, if we conceive of the void as incorporeal, intelligence cannot exist within the void. The void, indeed, may receive a body, but it cannot contain the actualization of intelligence, nor serve as location for that actualization. Of the two kinds of the incorporeal of which we have just spoken, the followers of Zeno reject the one (the incorporeal that exists outside of the body) and insist on the other (the incorporeal that is separated from the body by abstraction, and which has no existence outside of the body); not seeing that the first kind of incorporeality is not similar to the second, they refuse all reality to the former, though they ought, nevertheless, to acknowledge that the incorporeal (which subsists outside of the body), is of another kind (than the incorporeal that does not subsist outside of the body), and not to believe that, because one kind of incorporeality has no reality, neither can the other have any.