5. (h.) (The body has but a single kind of motion while the soul has different ones.) If the soul is a body, how does it happen that she has different kinds of motion instead of a single one, as is the case with the body? Will these movements be explained by voluntary determinations, and by (seminal) reasons? In this case neither the voluntary determinations, nor these reasons, which differ from each other, can belong to a single and simple body; such a body does not participate in any particular reason except by the principle that made it hot or cold. BODIES CAN LOSE PARTS, NOT SO THE SOUL. (i.) (Souls cannot, as do bodies, lose or gain parts, ever remaining identical.) The body has the faculty of making its organs grow within a definite time and in fixed proportions. From where could the soul derive them? Its function is to grow, not to cause growth, unless the principle of growth be comprehended within its material mass. If the soul that makes the body grow was herself a body, she should, on uniting with molecules of a nature similar to hers, develop a growth proportional to that of the organs. In this case, the molecules that will come to add themselves to the soul will be either animate or inanimate; if they are animate, how could they have become such, and from whom will they have received that characteristic? If they are not animate, how will they become such, and how will agreement between them and the first soul arise? How will they form but a single unity with her, and how will they agree with her? Will they not constitute a soul that will remain foreign to the former, who will not possess her requirements of knowledge? This aggregation of molecules that would thus be called soul will resemble the aggregation of molecules that form our body. She would lose parts, she would acquire new ones; she will not be identical. But if we had a soul that was not identical, memory and self-consciousness of our own faculties would be impossible. THE SOUL IS EVERYWHERE ENTIRE; THAT IS NOT THE CASE WITH THE BODY.