 For example, in Plato we find the view that “the philosopher frees the soul from association with the body as much as possible” (Plato, 64e–65a). For Plato, souls are invisible and intangible and hence indivisible and divine, and bodies are their complete opposite (78b–80b). We know from an analysis of our concept of body, and from our presumably related observation of the sudden inactivity of things that die, that animated bodies have a soul and that bodies on their own are inert (105c–e). A soul is obviously what activates and enlivens a body, and the opposite of a soul, its body, is “death” (105e). Our embodiment and our resulting physical needs incline us to pursue sensible objects, but these are not worthy of our attention, and they interfere with our ability to attend to things that are.