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tever region fits his quality… and all this happens under the pull of natural forces。 For the good man； the giving and the taking and the changes of state go quite the other way； the particular tendencies of the nature； we may put it； transpose the cords ＇so that we are moved by that only which； in Plato's metaphor of the puppets； draws towards the best＇。 Thus this universe of ours is a wonder of power and wisdom； everything by a noiseless road coming to pass according to a law which none may elude… which the base man never conceives though it is leading him； all unknowingly； to that place in the All where his lot must be cast… which the just man knows； and； knowing； sets out to the place he must； understanding； even as he begins the journey； where he is to be housed at the end； and having the good hope that he will be with gods。 In a living being of small scope the parts vary but slightly； and have but a faint individual consciousness； and； unless possibly in a few and for a short time； are not themselves alive。 But in a living universe； of high expanse； where every entity has vast scope and many of the members have life； there must be wider movement and greater changes。 We see the sun and the moon and the other stars shifting place and course in an ordered progression。 It is therefore within reason that the souls； also； of the All should have their changes； not retaining unbrokenly the same quality； but ranged in some analogy with their action and experience… some taking rank as head and some as foot in a disposition consonant with the Universal Being which has its degrees in better and less good。 A soul； which neither chooses the highest that is here； nor has lent itself to the lowest； is one which has abandoned another； a purer； place； taking this sphere in free election。 The punishments of wrong…doing are like the treatment of diseased parts of the body… here； medicines to knit sundered flesh； there； amputations； elsewhere； change of environment and condition… and the penalties are planned to bring health to the All by settling every member in the fitting place： and this health of the All requires that one man be made over anew and another； sick here； be taken hence to where he shall be weakly no longer。 FIFTH TRACTATE。
PROBLEMS OF THE SOUL （3）。 ＇ALSO ENTITLED 〃ON SIGHT〃＇。
1。 We undertook to discuss the question whether sight is possible in the absence of any intervening medium； such as air or some other form of what is known as transparent body： this is the time and place。 It has been explained that seeing and all sense…perception can occur only through the medium of some bodily substance； since in the absence of body the soul is utterly absorbed in the Intellectual Sphere。 Sense…perception being the gripping not of the Intellectual but of the sensible alone； the soul； if it is to form any relationship of knowledge； or of impression； with objects of sense； must be brought in some kind of contact with them by means of whatever may bridge the gap。 The knowledge； then； is realized by means of bodily organs： through these； which ＇in the embodied soul＇ are almost of one growth with it； being at least its continuations； it comes into something like unity with the alien； since this mutual approach brings about a certain degree of identity ＇which is the basis of knowledge＇。 Admitting； then； that some contact with an object is necessary for knowing it； the question of a medium falls to the ground in the case of things identified by any form of touch； but in the case of sight… we leave hearing over for the present… we are still in doubt； is there need of some bodily substance between the eye and the illumined object？ No： such an intervening material may be a favouring circumstance； but essentially it adds nothing to seeing power。 ！ Dense bodies； such as clay； actually prevent sight； the less material the intervening substance is； the more clearly we see； the intervening substance； then； is a hindrance； or； if not that； at least not a help。 It will be objected that vision implies that whatever intervenes between seen and seer must first ＇and progressively＇ experience the object and be； as it were； shaped to it； we will be reminded that ＇vision is not a direct and single relation between agent and object； but is the perception of something radiated since＇ anyone facing to the object from the side opposite to ourselves sees it equally； we will be asked to deduce that if all the space intervening between seen and seer did not carry the impression of the object we could not receive it。 But all the need is met when the impression reaches that which is adapted to receive it； there is no need for the intervening space to be impressed。 If it is； the impression will be of quite another order： the rod between the fisher's hand and the torpedo fish is not affected in the same way as the hand that feels the shock。 And yet there too； if rod and line did not intervene； the hand would not be affected… though even that may be questioned； since after all the fisherman； we are told； is numbed if the torpedo merely lies in his net。 The whole matter seems to bring us back to that sympathy of which we have treated。 If a certain thing is of a nature to be sympathetically affected by another in virtue of some similitude between them； then anything intervening； not sharing in that similitude； will not be affected； or at least not similarly。 If this be so； anything naturally disposed to be affected will take the impression more vividly in the absence of intervening substance； even of some substance capable； itself； of being affected。 2。 If sight depends upon the linking of the light of vision with the light leading progressively to the illumined object； then； by the very hypothesis； one intervening substance； the light； is indispensable： but if the illuminated body； which is the object of vision； serves as an agent operating certain changes； some such change might very well impinge immediately upon the eye； requiring no medium； this all the more； since as things are the intervening substance； which actually does exist； is in some degree changed at the point of contact with the eye ＇and so cannot be in itself a requisite to vision＇。 Those who have made vision a forth…going act ＇and not an in…coming from the object＇ need not postulate an intervening substance… unless； indeed； to provide against the ray from the eye failing on its path… but this is a ray of light and light flies straight。 Those who make vision depend upon resistance are obliged to postulate an intervening substance。 The champions of the image； with its transit through a void； are seeking the way of least resistance； but since the entire absence of intervenient gives a still easier path they will not oppose that hypothesis。 So； too； those that explain vision by sympathy must recognize that an intervening substance will be a hindrance as tending to check or block or enfeeble that sympathy； this theory； especially； requires the admission that any intervenient； and particularly one of kindred nature； must blunt the perception by itself absorbing part of the activit