By the mere fact that it feels by means of the entire body, every sense-power undergoes division. Since it is present everywhere, it may be said to be divided. But as, on the other hand, it manifests itself everywhere as a whole, it cannot really be considered as divided. We cannot go further than the statement that it becomes divisible in bodies. Some might object that it was divided only in the sense of touch. It is however also divided in the other senses, since it is always the same body that receives it, but only less so. The case is the same with the power of growth and nutrition; and if appetite have its seat in the liver, and anger in the heart, these appetites must be subject to the same conditions. Besides, it is possible that the body does not receive those appetites in a mixture, or that it receives them in some other manner, so that they result from some of the things that the body derives from the soul by participations. Reason and intelligence, however, are not communicated to the body because they stand in no need of any organs to fulfil their functions. On the contrary, they find in them only an obstacle to their operations.
THE SOUL AS A WHOLE OF TWO DISTINCT DIVISIBLE AND INDIVISIBLE PARTS.
Thus the indivisible and the divisible are in the soul two distinct parts, and not two things mingled together so as to constitute but a single one. They form a single whole composed of two parts, each of which is pure and separable from the other by its characteristic power. If then the part which in the body becomes divisible receives from the superior part the power of being indivisible, this same part might simultaneously be divisible and indivisible, as a mixture of divisible nature and of the (indivisible) power received by it from the higher part.
E. RELATIONS BETWEEN SOUL AND BODY.
IF FUNCTIONS ARE NOT LOCALIZED THE SOUL WILL NOT SEEM ENTIRELY WITHIN US.
20. Are the above-mentioned and other parts of the soul localized in the body, or are some localized, and others not? This must be considered, because if none of the parts of the soul are localized, and if we assert that they are nowhere either in or out of the body, the latter will remain inanimate, and we will not be able to explain the manner of the operations occurring by help of the organs. If, on the other hand, we assign a location in the body to certain parts of the soul, without localizing other parts, the unlocalized parts will seem not to be within us, and consequently not the whole of our soul will seem to be in the body.
SPACE IS CORPOREAL; THE BODY IS WITHIN THE SOUL.
Of the soul neither a part nor the whole is in the body as a locality. The property of space is to contain some body. Where everything is divided it is impossible for the whole to be in every part. But the soul is not body, and the soul contains the body rather than the body contains the soul.
NOR IS THE BODY A VASE, FOR PROXIMATE TRANSMISSION OF THE SOUL.
Nor is the soul in the body as in a vase. In this case, the body would be inanimate, and would contain the soul as in a vase or locality. If the soul be considered as concentrated in herself and as communicating to the body something of herself by "close transmission" (as the Stoics would say), that which the soul will transmit to this vase would for her become something lost.