When the third life (the sense-power) which constitutes the third man, is separated from the body, if the life that precedes it (the discursive reason) accompany it without nevertheless being separated from the intelligible world, then one may say that the second is everywhere the third is. It might seem surprising that the latter, when passing into the body of a brute, should drag along that part which is the being of man. This being was all beings (potentially); only, at different times, it acts through different faculties. So far as it is pure, and is not yet depraved, it wishes to constitute a man, and it is indeed a man that it constitutes; for to form a man is better (than to form a brute), and it does what is best. It also forms guardians of the superior order, but such as are still conformable to the being constituent of manhood. The (intellectual) Man, who is anterior to this being, is of a nature still more like that of the guardians, or rather, he is already a divinity. The guardian attached to a divinity is an image of him, as the sense-man is the image of the intellectual man from whom he depends; for the principle to which man directly attaches himself must not be considered as his divinity. There is a difference here, similar to that existing between the souls, though they all belong to the same order.[86] Besides, those guardians whom Plato simply calls "guardians" (demons), should be called guardian-like, or "demonic" beings.[87] Last, when the superior Soul accompanies the inferior soul which has chosen the condition of a brute, the inferior soul which was bound to the superior soul--even when she constituted a man--develops the ("seminal) reason" of the animal (whose condition she has chosen); for she possesses that "reason" in herself; it is her inferior actualization. ANIMAL SEMINAL REASONS MAY BE CONTRARY TO SOUL'S NATURE; THOUGH NOT TO THE SOUL HERSELF.