Is the content of ("seminal) reason" and of a particular reason, identical with what appears, or does it apply thereto only by a figure of speech?[343] Should it properly be classified among the intelligible, or the sense-objects? Sensual beauty of course evidently differs from intelligible beauty; but what of ugliness--in which classification does it belong? Must virtue be classified among intelligible or sensual qualities, or should we locate some in each class? (All this uncertainty is excusable, inasmuch) as it may be asked whether even the arts, which are "reasons," should be classified among sense-qualities? If these reasons be united to a matter, they must have matter as their very soul. But what is their condition here below, when united to some matter? These reasons are in a case similar to song accompanied by a lyre;[398] this song, being uttered by a sense-voice, is in relation with the strings of the lyre, while simultaneously being part of the art (which is one of these "seminal reasons"). Likewise, it might be said that virtues are actualizations, and not parts (of the soul). Are they sense-actualizations? (This seems probable), for although the beauty contained in the body be incorporeal, we still classify it among the things which refer to the body, and belong to it. As to arithmetic, and geometry, two different kinds must be distinguished: the first kind deals with visible objects, and must be classified among sense-objects; but the second kind deals with studies suitable to the soul, and should therefore be classified among intelligible entities. Plato[399] considers that music and astronomy are in the same condition. MANY OTHER CONCEPTIONS BELONG AMONG SENSE-QUALITIES. Thus the arts which relate to the body, which make use of the organs, and which consult the senses, are really dispositions of the soul, but only of the soul as applied to corporeal objects; and consequently, they should be classified among sense-qualities.[400] Here also belong practical virtues, such as are implied by civil duties, and which, instead of raising the soul to intelligible entities, fructify in the actions of political life, and refer to them, not as a necessity of our condition, but as an occupation preferable to everything else.[401] Among these qualities we shall have to classify the beauty contained in the ("seminal) reason," and, so much the more, black and white. IN SPITE OF THIS CLASSIFICATION THE SOUL HERSELF REMAINS INCORPOREAL.