IV. Why, therefore, is it necessary to ascend to soul, and yet not admit that it is the first of things ? Is it not because in the first place, indeed, intellect is different from, and more excellent than soul? But that which is more excellent is prior by nature. For soul when perfect, does not, as some fancy it does, generate intellect. For whence will that which is in capacity become in energy, unless there is a cause which leads into energy? Since if it becomes in energy casually, it is possible that it may not proceed into energy. Hence, it is necessary that first natures should be established in energy, and that they should be unindigent and perfect. But imperfect natures are posterior to them. The progeny also of imperfect, are perfected by first natures, who after the manner of fathers give perfection to what posterior natures generated imperfect from the beginning. That, likewise, which is generated, has at first the relation of matter to the maker of it, but is afterwards rendered perfect by the participation of form. But if it is necessary that soul should be connected with passion, and if it is likewise necessary that there should be something impassive, or all things would perish in time; it is necessary that there should be something prior to soul. And, if soul is in the world, but it is necessary there should be something beyond the world, on this account also it is necessary that there should be something prior to soul. For if that which is in the world, is in body and matter, nothing would remain the same (if that which is mundane only existed). So that man, and all productive principles, would not be perpetual, nor always the same. Hence, that it is necessary intellect should be prior to soul, may be surveyed from these and many other arguments.
Postagens em Tratado 5 (V,9)