A further problem presented by the affections of soul is this: are
they all affections of the complex of body and soul, or is there any
one among them peculiar to the soul by itself? To determine this is
indispensable but difficult. If we consider the majority of them,
there seems to be no case in which the soul can act or be acted upon
without involving the body; e.g. anger, courage, appetite, and
sensation generally. Thinking seems the most probable exception; but
if this too proves to be a form of imagination or to be impossible
without imagination, it too requires a body as a condition of its
existence. If there is any way of acting or being acted upon proper to
soul, soul will be capable of separate existence; if there is none,
its separate existence is impossible. In the latter case, it will be
like what is straight, which has many properties arising from the
straightness in it, e.g. that of touching a bronze sphere at a
point, though straightness divorced from the other constituents of the
straight thing cannot touch it in this way; it cannot be so divorced
at all, since it is always found in a body. It therefore seems that
all the affections of soul involve a body-passion, gentleness, fear,
pity, courage, joy, loving, and hating; in all these there is a
concurrent affection of the body. In support of this we may point to
the fact that, while sometimes on the occasion of violent and striking
occurrences there is no excitement or fear felt, on others faint and
feeble stimulations produce these emotions, viz.
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