26. And these are the powers and virtues of the soul of the universe. And when they once enter into the organs of corruptible bodies, being themselves incorruptible, there the form of the binary and boundless principle shows itself most briskly, while that of the unmixed and purer principle lies as it were dormant in obscurity. And thus it happens, that a man shall rarely observe any human passion or motion of the understanding, void of reason, where there shall not something appear either of desire or emulation, joy or grief. Several philosophers therefore will have the passions to be so many sorts of reasonings, seeing that desire, grief, and anger are all the effects of judgment. Others allege the virtues themselves to be derived from passions; fortitude depending on fear, temperance on voluptuousness, and justice on love of gain. Now the soul being both speculative and practical, contemplating as well generals as particulars, and seeming to comprehend the one by the assistance of the intellect and the other by the aid of sense, common reason, which encounters the Same in the Other and the Other in the Same, endeavors by certain limits and distinctions to separate one from many and the divisible from the indivisible; but she cannot accomplish her design nor be purely in one or the other, in regard the principles are so oddly interwoven and intermixed and confusedly huddled together. For this reason did God constitute a receptacle for the Same and the Other, out of the indivisible and divisible substance, to the end there might be order in variety. Now this was generation. For without this the Same could have no variety, and therefore no motion or generation; and the Other could have no order, and therefore no consistence or generation. For should we grant the Same to be different from the Other, and the Other to be the Same with itself, such a commixture would produce nothing generative, but would want a third something, like matter, to receive both and be disposed of by both. And this is that matter which God first composed, when he bounded the movable nature of bodies by the steadfastness of things intelligible.