or of a painted form. Now apply this illustration from a part of the
body to the whole. For as any one sense stands related to its organ,
so does the vital sense in general to the whole sensitive organism as
such, always remembering that we do not mean a dead body, but one which
really has in it potential life, as the seed or fruit has. Of course
there is a form of realisation to which the name applies in a specially
full sense, as when the axe is actually cutting, the eye actually
seeing, the man fully awake. But the Soul or Vital principle
corresponds rather with the _function_ of sight, or the _capacity_ for
cutting which {207} the axe has, the body, on the other hand, standing
in a relation of _potentiality_ to it. Now just as the eye may mean
both the actual organ or pupil, and also the function of sight, so also
the living creature means both the body and the soul. We cannot,
therefore, think of body apart from soul, or soul apart from body. If,
however, we regard the soul as composed of parts, we can see that the
realisation to which we give the name of soul is in some cases
essentially a realisation of certain parts of the body. We may,
however, conceive the soul as in other aspects separable, in so far as
the realisation cannot be connected with any bodily parts. Nay, we
cannot be certain whether the soul may not be the realisation or
perfection of the body as the sailor is of his boat."

Observe that at the last Aristotle, though very tentatively, leaves an
opening for immortality, where, as in the case of man, there are
functions of the soul, such as philosophic contemplation, which cannot
be related to bodily conditions. He really was convinced that in man
there was a portion of that diviner aether which dwelt eternally in the
heavens, and was the ever-moving cause of all things. If there was in
man a _passive_ mind, which became all things, as all things through
sensation affected it, there was also, Aristotle argued, a _creative_
mind in man, which is above, and unmixed with, that which it
apprehends, {208} gives laws to this, is essentially prior to all
particular knowledge, is therefore eternal, not subject to the
conditions of time and space, consequently indestructible.

Finally, as a note on Aristotle's method, one may observe in this
passage, _first_, Aristotle's use of 'defining examples,' the wax, the
leaf and fruit, the axe, the eye, etc.; _second_, his practice of
developing his disti