Neither do beauty or justice possess extension, I suppose; and their
conception must be similar. These things can be cognized or retained
only by the indivisible part of the soul. If the latter were corporeal,
where indeed could virtues, prudence, justice and courage exist? In
this case, virtues (as Critias thought),[61] would be no more than
a certain disposition of the spirit, or blood (as Empedocles also
thought).[62] For instance, courage and temperance would respectively
be no more than a certain irritability, and a fortunate temperament of
the spirit; beauty would consist in the agreeable shape of outlines,
which cause persons, in whom they occur, to be called elegant and
handsome. Under this hypothesis, indeed, the types of spirit might
possess vigor and beauty. But what need would it have of temperance?
On the contrary, the spirit would seek to be agreeably affected by the
things it touches and embraces, to enjoy a moderate heat, a gentle
coolness, and to be in contact only with sweet, tender, and smooth
entities. What incentive would the spirit have to apportion rewards to
those who had deserved them?