The attainment of truth is then the function of both the intellectual parts of the soul. Therefore their respective virtues are those dispositions which will best qualify them to attain truth.
In this external world, which is full of finite things, it is impossible to see and find the Infinite. The Infinite must be sought in that alone which is infinite, and the only thing infinite about us is that which is within us, our own soul. Neither the body, nor the mind, nor even our thoughts, nor the world we see around us, is infinite.
Christ surrounded himself with beggars, prostitutes, tax-collectors and fishermen. ... what he meant by this was that the divine spark is in every soul and is never extinguished.
Only add
Deeds to thy knowledge answerable, add faith,
Add virtue, patience, temperance, add love,
By name to come call'd charity, the soul
Of all the rest; then wilt thou not be loath
To leave this Paradise, but shall possess
A Paradise within thee, happier far.
This is the patent-age of new inventions For killing bodies, and for saving souls, All propagated with the best intentions; Sir Humphrey Davy's lantern, by which coals Are safely mined for in the mode he mentions, Tombuctoo travels, voyages to the Poles, Are ways to benefit mankind, as true, Perhaps, as shooting them at Waterloo.
The virtue of a faculty is related to the special function which that faculty performs. Now there are three elements in the soul which control action and the attainment of truth: namely, Sensation, Intellect, and Desire. Of these, Sensation never originates action, as is shown by the fact that animals have sensation but are not capable of action.