body as such. We must not understand by that which is 'potentially capable of living' what has lost the soul it had, but only what still retains it; but seeds and fruits are bodies which possess the qualification. Consequently, while waking is actuality in a sense corresponding to the cutting and the seeing, the soul is actuality in the sense corresponding to the power of sight and the power in the tool; the body corresponds to what exists in potentiality; as the pupil plus the power of sight constitutes the eye, so the soul plus the body constitutes the animal. From this it indubitably follows that the soul is inseparable from its body, or at any rate that certain parts of it are (if it has parts) for the actuality of some of them is nothing but the actualities of their bodily parts. Yet some may be separable because they are not the actualities of any body at all. Further, we have no light on the problem whether the soul may not be the actuality of its body in the sense in which the sailor is the actuality of the ship. This must suffice as our sketch or outline determination of the nature of soul. 2 Since what is clear or logically more evident emerges from what in itself is confused but more observable by us, we must reconsider our results from this point of view. For it is not enough for a definitive formula to express as most now do the mere fact; it must include and exhibit the ground also. At present definitions are given in a form analogous to the conclusion of a syllogism; e.g. What is squaring? The construction of an equilateral rectangle equal to a given oblong rectangle. Such a definition is in form equivalent to a conclusion. One that tells us that squaring is the discovery of a line which is
