The Reason of the Universe, indeed, proceeds from the universal Soul; and the latter, in turn, proceeds from Intelligence. Intelligence, however, is not a particular being; it consists of all (intelligible beings),[83] and all the beings form a plurality. Now, a plurality of being implies mutual differences between them, consisting of first, second and third ranks. Consequently, the souls of engendered animals are rather degradations of souls, seeming to have grown weaker by their procession. The (generating) reason of the animal, indeed, although it be animated, is a soul other than that from which proceeds universal Reason. This Reason itself loses excellence in the degree that it hastens down to enter into matter, and what it produces is less perfect. Nevertheless, we may well consider how admirable a work is the creature, although it be so far distant from the creator. We should, therefore, not attribute to the creator the (imperfections of the) creature; for any principle is superior to its product. So we may assert that (the principle even of imperfect things) is perfect; and, (instead of complaining), we should rather admire His communication of some traits of His power to beings dependent from Him. We have even reason to be more than grateful for His having given gifts greater than they can receive or assimilate; and as the gifts of Providence are superabundant, we can find the cause (of imperfection) only in the creatures themselves. DOUBLENESS OF SOUL, REASONS AND PROVIDENCE. 4. If man were simple--that is, if he were no more than what he had been created, and if all his actions and passions derived from the same principle--we would no more exercise our reason to complain for his behoof than we have to complain for that of other animals. But we do have something to blame in the man, and that in the perverted man. We have good grounds for this blame, because man is not only that which he was created, but has, besides, another principle which is free (intelligence, with reason). This free principle, however, is not outside of Providence, and the Reason of the universe, any more than it would be reasonable to suppose that the things above depended on the things here below. On the contrary, it is superior things which shed their radiance on inferior ones, and this is the cause of the perfection of Providence. As to the Reason of the universe, it itself is double also; one produces things, while the other unites generated things to intelligible ones. Thus are constituted two providences: a superior one, from above (intellectual Reason, the principal power of the soul[84]), and an inferior one, the (natural and generative power, called) reason, which derives from the first; and from both results the concatenation of things, and universal Providence (or, Providence, and destiny). MEN'S BETTER NATURE IS NOT DOMINANT BECAUSE OF THEIR SUB-CONSCIOUS NATURE.