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On the other hand the term soul emphasizes the note of substantiality and the property of animating principle.In the English psychological literature of the last century there has indeed been exhibited a most remarkable timidity in regard to the use of the term " soul ".It is the thinking principle the highest and most spiritual energy of the soul, separable from the body, and immortal.The Latin word, mens , was employed in much the same sense. Thomas, who represents the general scholastic usage, derives mens from metior (to measure).Whilst in German at all events the word seele has been in general acceptance among psychologists, the great majority of English writers on mental life completely shun the use of the corresponding English word, as seemingly perilous to their philosophical reputation.Even the most orthodox representatives of the Scotch school rigorously boycotted the word, so that "the nature and attributes of the Human Mind", came to be recognized as the proper designation of the subject matter of psychology, even amongst those who believed in the reality of an immaterial principle, as the source of man's conscious life.The lower animals do not possess minds in any sense; they are for him mere machines.

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It may, of course, be convenient and quite legitimate for some purposes to investigate certain activities or operations of this mind or soul, without raising the ultimate question of the metaphysical nature of the principle or substance which is the basis and source of these phenomena; and it may also serve as a useful economy of language to employ the term mind, merely to designate mental life as a stream of consciousness.Aristotle tells us that Anaxagoras, as compared with other early Greek philosophers, appeared like one sober among drunken men in that he introduced nous , mind, as efficient cause of the general order in the universe.In treating of the soul, Aristotle himself identifies nous with the intellectual faculty, which he conceives as partly active, partly passive (see INTELLECT).The dispute is probably, at least in part, grounded on differences of definition.If, however, the mind be identified with the soul, and if the latter be allowed to be the principle of vegetative life, there can be no valid reason for denying that the principle of our mental life may be also the subject of unconscious activities.

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