57

Logic IV. 65
we should be able to give account of our knowledge. Now that few men can do if any therefore they do not know it. Hence their cognition of it must be a recollection on former knowledge. The assumption here is truly pitiable. Meantime there is nothing which to the mid of Simmias is so clear as this [foreign text] that the beautiful the good et cetera have real being. Next the celebrated argument is that the soul is incorruptible because it is uncompounded. Those ideal esssences the beautiful, the good etc. are clearly incorruptible. We may therefore presume that things unseen are incorruptible and that things seen are corruptible. The soul is unseen. Moreover because the soul governs the body it is relatively divine and the divine is incorruptible. But sould which are attached to the body are at a disadvantage. The philosopher does not abstain from carnalities for fear of evil consequences of any description but because they like to keep their souls

Logic IV. 65
we should be able to give account of our knowledge. Now that few men can do if any therefore they do not know it. Hence their cognition of it must be a recollection on former knowledge. The assumption here is truly pitiable. Meantime there is nothing which to the mid of Simmias is so clear as this [foreign text] that the beautiful the good et cetera have real being. Next the celebrated argument is that the soul is incorruptible because it is uncompounded. Those ideal esssences the beautiful, the good etc. are clearly incorruptible. We may therefore presume that things unseen are incorruptible and that things seen are corruptible. The soul is unseen. Moreover because the soul governs the body it is relatively divine and the divine is incorruptible. But sould which are attached to the body are at a disadvantage. The philosopher does not abstain from carnalities for fear of evil consequences of any description but because they like to keep their souls