As here below in the "mixture" (or blend, the soul), and the composition (the body) (which form our nature) there are two parts, soul and body, the totality of which forms the living organism;[345] as the nature of the soul belongs to the intelligible world, and consequently does not belong to the same order of things as the sense-world, we shall, however difficult it may be, have to separate the soul[346] from the sense-objects which we are here alone to consider. (We shall illustrate this by a parable). He who would wish to classify the inhabitants of a town according to their dignities and professions, would have to leave aside the foreign residents. As to the passions which arise from the union of the soul with the body, or, that the soul experiences because of the body,[347] we shall later examine how they should be classified.[348] This however must follow our study of the sense-objects. WHAT IS BEING IN THE INTELLIGIBLE IS GENERATION IN THE SENSE-WORLD. 2. First let us consider what mundane name "Being" must be applied to. To begin with, it must be explained that physical nature can receive the name of "being" only as a figure of speech;[343] or rather, should not receive it at all, since it implies the idea of perpetual flowing (that is, change[349]); so, the more suitable denomination would be "generation."[350] We shall also have to acknowledge that the things that belong to generation are very different; nevertheless all bodies, some simple (such, as elements), the others composite as mixtures), together with their accidents and effects, must, during the process of classification, be reduced to a single genus. In bodies, one may besides distinguish on one hand matter, on the other, the form imprinted thereon; and we designate each of these separately as a genus, or subsume both under a unity, inasmuch as we designate both by the common label[343] of "being," or rather, "generation." But what is the common element in matter and form? In what manner, and of what is matter a genus? For what difference inheres in matter? In what sequence could we incorporate that which is composed of both? But in the case that that which is composed of both be itself corporeal being, while neither of the two is a body, how then could either be incorporated in a single genus, or within the same genus along with the compound of both? How (could this incorporation into a single genus be effected with) the elements of some object and the object itself? To answer that we should begin by the (composite) bodies: which would be tantamount to learning to read by beginning with syllables (and not with letters). CAN WE ANALYZE THIS WORLD BY ANALOGY WITH THE INTELLIGIBLE?