THE SOUL FEELS THE PASSIONS WITHOUT EXPERIENCING THEM.
19. That is why there is pleasure and pain. That is why grief is said to be a perception of dissolution, when the body is threatened with the loss of the image of the soul (of being disorganized by losing the irrational soul). That is why it is said that pleasure is a perception produced in the animal when the image of the soul reassumes its sway over the body. It is the body which undergoes passion; but it is the sense-potentiality of the soul which perceives the passion by its relation with the organs; it is she to which all the sensations ultimately report themselves. The body alone is injured and suffers; for example, when one member is cut, it is the mass of the body which is cut; the soul feels pain not merely as a mass, but as a living mass. It is likewise with a burn: the soul feels it, because the sense-potentiality as it were receives its reaction by its relations with the organs. The soul entire feels the passion produced in the body without however herself experiencing it.
UNLESS THE SOUL WERE IMPASSIBLE SHE COULD NOT LOCALIZE AND MANAGE PAIN.
Indeed, as the whole soul feels, she localizes the passion in the organ which has received the blow, and which suffers. If she herself experienced the suffering, as the whole of her is present in the whole body, she could not localize the suffering in one organ; the whole of her would feel the suffering; she would not relate it to any one part of the body, but to all in general: for she is present everywhere in the body. The finger suffers, and the man feels this suffering, because it is his finger. It is generally said that the man suffers in his finger, just as it is said that he is blond, because his eyes are blue. It is therefore the same entity that undergoes passion' and suffering, unless the word "suffering' should not here designate both the passion, and the sensation which follows it; in this case no more is meant than that the state of suffering is accompanied by sensation. The sensation itself is not the suffering, but the knowledge of the suffering. The potentiality which knows must be impassible to know well, and well to indicate what is perceived. For if the faculty which is to indicate the passions itself suffer, it will either not indicate them, or it will indicate them badly.
THE APPETITES ARE LOCATED NEITHER IN BODY NOR SOUL, BUT IN THEIR COMBINATION.
20. Consequently, it may be said that the origin of the desires should be located in the common (combination) and in the physical nature. To desire and seek something would not be characteristic of a body in any state whatever (which would not be alive). On the other hand, it is not the soul which seeks after sweet or bitter flavors, but the body. Now the body, by the very fact that it is not simply a body (that it is a living body), moves much more than the soul, and is obliged to seek out a thousand objects to satisfy its needs: at times it needs sweet flavors, at others, bitter flavors; again humidity, and later, heat; all of them being things about which it would not care, were it alone. As the suffering is accompanied by knowledge, the soul, to avoid the object which causes the suffering, makes an effort which constitutes flight, because she perceives the passion experienced by the organ, that contracts to escape the harmful object. Thus everything that occurs in the body is known by sensation, and by that part of the soul called nature, and which gives the body a trace of the soul. On one hand, desire, which has its origin in the body, and reaches its highest degree in nature, attaches itself thereto. On the other hand, sensation begets imagination, as a consequence of which the soul satisfies her need, or abstains, and restrains herself; without listening to the body which gave birth to desire, nor the faculty which later felt its reaction.
TWO KINDS OF DESIRES: OF THE BODY; AND OF THE COMBINATION, OR NATURE.
Why therefore should we recognize two kinds of desires, instead of acknowledging only one kind in the living body? Because nature differs from the body to which it gives life. Nature is anterior to the body because it is nature that organizes the body by moulding it, and shaping it; consequently, the origin of desire is not in nature, but in the passions of the living body. If the latter suffer, it aspires to possess things contrary to those that make it suffer, to make pleasure succeed pain, and satisfaction succeed need. Nature, like a mother, guesses the desires of the body that has suffered, tries to direct it, and to lure it back. While thus trying to satisfy it, she thereby shares in its desires, and she proposes to accomplish the same ends. It might be said that the body, by itself, possesses desires and inclinations; that nature has some only as a result of the body, and because of it; that, finally the soul is an independent power which grants or refuses what is desired by the organism.