=in which the Proofs of the Essentiality of the Soul, and of Its Independence of Body in its Structure, are set forth in pursuance of the Method of Logicians.= SUB-SECTION A:--One of the logical proofs for establishing this Claim: Let us however first preface it with premisses, among which are:-- _First Premiss_: that man conceives universal (generic) notions wherein a greater or less multitude participates, such as man at large, and animal at large. And of these generic notions there are such as he conceives through a particular [or partial, or an obligatory] synthesis, and there are such others of these generic notions as he does not conceive by any synthesis, but singly and individually. And unless he shall have conceived the latter division (class, sett), it is not possible for him to conceive the former. Further, he conceives each one of these generic universal notions only under _one_ form, wholly stripped (abstracted) from all relationship to its concrete sensuous particulars, since the particulars of each one of the generic notions are potentially endless [in variety and number] and no one of the particulars has any right of priority over another particular in respect of that _one_ form of the generic notion. _Second Premiss_: that a form, whatsoever body it detaches, reduces, and adorns, and in general whatsoever individual of divisible things it so takes hold of, it clothes the same and exactly fits the same in every one of its parts. And whatsoever clothes and exactly fits a divisible thing in all its parts is itself divisible; and hence every form that has clothed and exactly fitted any body whatsoever is itself divisible. _Third Premiss_: that in every generic (universal) form, if regard be had, in the division of such form, purely and simply to its abstract self, then it will not at all validly follow that the parts into which it has been divided shall necessarily resemble the whole in its complete notion; otherwise it must follow that the generic form, whose division has been made in respect of its abstract self, has not been itself divided, but that it has been divided into its constituents, whether these be its various species or its numerous individuals, whereas multiplicity of species or of individuals does not necessarily entail division in the abstract generic notion itself. But it has been laid down as a fact that such division has actually taken place, which is a contradiction. Hence our assertion that the parts of the generic form do not resemble it in its full and complete notion is a true dictum.