2. It can be demonstrated that soul must, necessarily, be of just this nature and that there can be no other soul than such a being, one neither wholly partible but both at once.
If it had the nature of body it would consist of isolated members each unaware of the conditions of every other; there would be a particular soul — say a soul of the finger — answering as a distinct and independent entity to every local experience; in general terms, there would be a multiplicity of souls administering each individual; and, moreover, the universe would be governed not by one soul but by an incalculable number, each standing apart to itself. But, without a dominant unity, continuity is meaningless.
The theory that “Impressions reach the leading-principle by progressive stages” must be dismissed as mere illusion.
In the first place, it affirms without investigation a “leading” phase of the soul.
What can justify this assigning of parts to the soul, the distinguishing one part from another? What quantity, or what difference of quality, can apply to a thing defined as a self-consistent whole of unbroken unity?
Again, would perception be vested in that leading principle alone, or in the other phases as well?