Tratado 28 (IV, 3, 2) – CONFORMITY TO THE UNIVERSAL SOUL IMPLIES THAT THEY ARE NOT PARTS OF HER (Guthrie)

CONFORMITY TO THE UNIVERSAL SOUL IMPLIES THAT THEY ARE NOT PARTS OF HER.

2. Consider the following answers. To begin with, the assertion that souls conform (to each other), because they attain the same objects, and the reduction of them to a single kind, implicitly denies that they are parts (of the universal Soul). We might better say that the universal Soul is one and identical, and that each soul is universal (that is, that she conforms to the universal Soul, because she possesses all the latter’s powers). Now, assertion of the unity of the universal Soul defines her as being something different (from individual souls); namely, a principle which, specially belonging neither to one nor the other, neither to an individual, nor to a world, nor to anything else, itself carries out what is carried out by the world and every living being. It is right enough to say that the universal Soul does not belong to any individual being, inasmuch as she is (pure) being; it is right enough that there should be a Soul which is not owned by any being, and that only individual souls should belong to individual beings.

LIMITATIONS TO THE USE OF THE TERM “PARTS,” IN PHYSICAL THINGS.

But we shall have to explain more clearly the sense in which the word “parts” must here be taken. To begin with, there is here no question of parts of a body, whether homogeneous or heterogeneous. We shall make but a single observation, namely, that when treating of homogeneous bodies, parts refer to mass, and not to form. For instance, take whiteness. The whiteness of one part of the milk, is not a part of the whiteness of all the milk in existence; it is the whiteness of a part, and not the part of whiteness; for, taken in general, whiteness has neither size nor quantity. Only with these restrictions can we say that there are parts in the forms suitable to corporeal things.

WHEN APPLIED TO INCORPOREAL THINGS, “PARTS” HAVE DIFFERENT SENSES.

Further, treating of incorporeal things, “parts” is taken in several senses. Speaking of numbers, we may say that two is a part of ten (referring exclusively to abstract numbers). We may also say that a certain extension is a part of a circle or line. Further, a notion is said to be a part of science.

SUCH MATHEMATICAL SENSES CANNOT BE APPLIED TO THE SOUL.

When dealing with numbers and geometrical figures, as well as with bodies, it is evident that the whole is necessarily diminished by its division into parts, and that each part is smaller than the whole. Rightly, these things should be susceptible to increase or diminution, as their nature is that of definite quantities, not quantity in itself. It is surely not in this sense that, when referring to the soul, we speak of quantities. The soul is not a quantity such as a “dozen,” which forms a whole divisible into unities; otherwise, we would end in a host of absurdities, since a group of ten is not a genuine unity. Either each one of the unities would have to be soul, or the Soul herself result from a sum of inanimate unities.

ACTUAL DIVISION INTO PARTS WOULD BE TANTAMOUNT TO A DENIAL OF THE WHOLE.

Besides, our opponents have granted that every part of the universal Soul conforms to the whole. Now, in continuous quantities, it is by no means necessary that the part should resemble the whole. Thus, in the circle and the quadrilateral (the parts are not circles or quadrilaterals). All the parts of the divided object (from which a part is taken) are not even similar to each other, but vary in manifold ways, such as the different triangles of which a single triangle might be composed. Our opponents also acknowledge that the universal Soul is composed of parts that conform to the whole. Now, in a line, one part might also be a line, while differing from the whole in magnitude. But when we speak of the soul, if the difference of the part from the whole consisted in a difference of size, the soul would be a magnitude and a body; for then she would differentiate in quantity by psychic characteristics. But this would be impossible if all souls be considered similar and universal. It is evident that the soul cannot, like magnitudes, be further divided; and even our opponents would not claim that the universal Soul is thus divided into parts. This would amount to destroying the universal Soul, and reducing her to a mere name, if indeed in this system a prior universal (Soul) can at all be said to exist. This would place her in the position of wine, which might be distributed in several jars, saying that the part of the wine contained in each of them is a portion of the whole.

NOR IS THE SOUL A PART IN THE SENSE THAT ONE PROPOSITION IS A PART OF A SCIENCE.

Nor should we (apply to the soul) the word “part” in the sense that some single proposition is a part of the total science. In this case the total science does not remain any less the same (when it is divided), and its division is only as it were the production and actualization of each of its component parts. Here each proposition potentially contains the total science, and (in spite of its division), the total science remains whole.

THE DIFFERENCE OF FUNCTIONS OF THE WORLD-SOUL AND INDIVIDUAL SOULS MAKES ENTIRE DIVISION BETWEEN THEM IMPOSSIBLE.

If such be the relation of the universal Soul to the other souls, the universal Soul, whose parts are such, will not belong to any particular being, but will subsist in herself. No longer will she be the soul of the world. She will even rank with the number of souls considered parts. As all souls would conform to each other, they would, on the same grounds, be parts of the Soul that is single and identical. Then it would be inexplicable that some one soul should be Soul of the world, while some other soul should be one of the parts of the world.