  Another question preoccupying the early moderns concerned the constitution of the human being. Is the human being a union of an immortal soul and a mortal body? Or is the human being a mere body with mentality somehow added? Descartes, in connection with the version of the real distinction proof in the Sixth Meditation, argues that we can know clearly and distinctly that a human being is a union of two really distinct substances, a soul and a body. Locke, at 4.3.6 of the Essay, states we might be bodies with thought superadded. Norris perceives Locke's hypothesis as contradicting Cartesian real distinction, so he reestablishes real distinction in his Theory II. His reconstruction of Descartes' proof begins with the realization that the distinction between the mind and body is not at all like the distinction between the body and shape: