Yet that it can be moved incidentally
is, as we said above, possible, and even that in a sense it can move
itself, i.e. in the sense that the vehicle in which it is can be
moved, and moved by it; in no other sense can the soul be moved in
space.
More legitimate doubts might remain as to its movement in view of
the following facts. We speak of the soul as being pained or
pleased, being bold or fearful, being angry, perceiving, thinking. All
these are regarded as modes of movement, and hence it might be
inferred that the soul is moved. This, however, does not necessarily
follow. We may admit to the full that being pained or pleased, or
thinking, are movements (each of them a 'being moved'), and that the
movement is originated by the soul. For example we may regard anger or
fear as such and such movements of the heart, and thinking as such and
such another movement of that organ, or of some other; these
modifications may arise either from changes of place in certain
parts or from qualitative alterations (the special nature of the parts
and the special modes of their changes being for our present purpose
irrelevant). Yet to say that it is the soul which is angry is as
inexact as it would be to say that it is the soul that weaves webs
or builds houses. It is doubtless better to avoid saying that the soul
pities or learns or thinks and rather to say that it is the man who
does this with his soul. What we mean is not that the movement is in
the soul, but that sometimes it terminates in the soul and sometimes
starts from it, sensation e.
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