The same
reasoning applies to the intermediate movements, termini, and
bodies. Further, since the soul is observed to originate movement in
the body, it is reasonable to suppose that it transmits to the body
the movements by which it itself is moved, and so, reversing the
order, we may infer from the movements of the body back to similar
movements of the soul. Now the body is moved from place to place
with movements of locomotion. Hence it would follow that the soul
too must in accordance with the body change either its place as a
whole or the relative places of its parts. This carries with it the
possibility that the soul might even quit its body and re-enter it,
and with this would be involved the possibility of a resurrection of
animals from the dead. But, it may be contended, the soul can be moved
indirectly by something else; for an animal can be pushed out of its
course. Yes, but that to whose essence belongs the power of being
moved by itself, cannot be moved by something else except
incidentally, just as what is good by or in itself cannot owe its
goodness to something external to it or to some end to which it is a
means.
If the soul is moved, the most probable view is that what moves it
is sensible things.
We must note also that, if the soul moves itself, it must be the
mover itself that is moved, so that it follows that if movement is
in every case a displacement of that which is in movement, in that
respect in which it is said to be moved, the movement of the soul must
be a departure from its essential nature, at least if its
self-movement is essential to it, not incidental.
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