5. Now this Animate might be merely the body as having life: it might be the Couplement of Soul and body: it might be a third and different entity formed from both.
The Soul in turn- apart from the nature of the Animate- must be either impassive, merely causing Sense-Perception in its yoke-fellow, or sympathetic; and, if sympathetic, it may have identical experiences with its fellow or merely correspondent experiences: desire for example in the Animate may be something quite distinct from the accompanying movement or state in the desiring faculty.
The body, the live-body as we know it, we will consider later.
Let us take first the Couplement of body and Soul. How could suffering, for example, be seated in this Couplement?
It may be suggested that some unwelcome state of the body produces a distress which reaches to a Sensitive-Faculty which in turn merges into Soul. But this account still leaves the origin of the sensation unexplained.
Another suggestion might be that all is due to an opinion or judgement: some evil seems to have befallen the man or his belongings and this conviction sets up a state of trouble in the body and in the entire Animate. But this account leaves still a question as to the source and seat of the judgement: does it belong to the Soul or to the Couplement? Besides, the judgement that evil is present does not involve the feeling of grief: the judgement might very well arise and the grief by no means follow: one may think oneself slighted and yet not be angry; and the appetite is not necessarily excited by the thought of a pleasure. We are, thus, no nearer than before to any warrant for assigning these affections to the Couplement.
Is it any explanation to say that desire is vested in a Faculty-of-desire and anger in the Irascible-Faculty and, collectively, that all tendency is seated in the Appetitive-Faculty? Such a statement of the facts does not help towards making the affections common to the Couplement; they might still be seated either in the Soul alone or in the body alone. On the one hand if the appetite is to be stirred, as in the carnal passion, there must be a heating of the blood and the bile, a well-defined state of the body; on the other hand, the impulse towards The Good cannot be a joint affection, but, like certain others too, it would belong necessarily to the Soul alone.
Reason, then, does not permit us to assign all the affections to the Couplement.
In the case of carnal desire, it will certainly be the Man that desires, and yet, on the other hand, there must be desire in the Desiring-Faculty as well. How can this be? Are we to suppose that, when the man originates the desire, the Desiring-Faculty moves to the order? How could the Man have come to desire at all unless through a prior activity in the Desiring-Faculty? Then it is the Desiring-Faculty that takes the lead? Yet how, unless the body be first in the appropriate condition?
