Tratado 27 (IV, 3, 3) — Consciousness of some part of the body to the whole consciousness? (Guthrie)

CONSCIOUSNESS OF SOME PART OF THE BODY TO THE WHOLE CONSCIOUSNESS?

3. Are individual souls parts of the universal Soul as, in any living organism, the soul that animates (or vivifies) the finger is a part of the entire soul back of the whole animal? This hypothesis would force us to the conclusion either that there is no soul outside of the body, or that the whole universal Soul exists entire, not in a body, but outside of the body of the world. This question deserves consideration. Let us do so by an illustration.

STUDY OF THE QUESTION BY OBSERVATION OF THE HUMAN ORGANISM.

If the universal Soul communicate herself to all individual animals, and if it be in this sense that each soul is a part of the universal Soul-for as soon as she would be divided, the universal Soul could not communicate herself to every part-the universal must be entire everywhere, and she must simultaneously be one and the same in different beings. Now this hypothesis no longer permits us to distinguish on one hand the universal Soul, and on the other the parts of this soul, so much the more as these parts have the same power (as the universal Soul); for even for organs whose functions are different, as the eyes and ears, it will not be claimed that there is one part of the soul in the eyes, and another in the ears-such a division would suit only things that have no relation with the soul. We should insist that it is the same part of the soul which animates these two different organs, exercising in each of them a different faculty. Indeed, all the powers of the soul are present in these two senses (of sight and hearing), and the only cause of the difference of their perceptions is the differences of the organs. Nevertheless all perceptions belong to forms (that is, to faculties of the soul), and reduce to a form (the soul) which can become all things (?).153 This is further proved by the fact that the impressions are forced to come and centre in an only centre. Doubtless the organs by means of which we perceive cannot make us perceive all things, and consequently the impressions differ with the organs. Nevertheless the judgment of these impressions belongs to one and the same principle, which resembles a judge attentive to the words and acts submitted to his consideration.105 We have, however, said above that it is one and the same principle which produces acts belonging to different functions (as are sight and hearing). If these functions be like the senses, it is not possible that each of them should think; for the universal alone would be capable of this. If thought be a special independent function, every intelligence subsists by itself. Further, when the soul is reasonable, and when she is so in a way such as to be called reasonable in her entirety, that which is called a part conforms to the whole, and consequently is not a part of the whole.