This metaphysical dualism is further strengthened by the assumption of two mediating entities through which the two principles operate; the Indefinite Dyad operates through a non-rational cosmic soul, while god through a rational one. This is the same soul, which becomes rational when god imparts reason from himself to it. As a result of god's imparting reason to the world soul, matter ceases to move in a disorderly manner, being brought into order through the imposition of Forms on it. The postulation of a non-rational pre-cosmic world soul, inspired mainly by Laws X (but absent from the Timaeus), allows Plutarch to dissolve the apparent contradiction in different works of Plato that the soul is said to be both uncreated (eternal) and created. For in his view the first soul of the sensible world, the world soul, is created only in the sense that god, the demiurge of the Timaeus, makes it rational. The postulation of a non-rational pre-cosmic soul also allows Plutarch to account for the existence of badness in the world, because in his view residual irrationality abides in the world soul even when it becomes rational, which is accounted for by the fact that the world soul is originally non-rational in the sense that its movement is such, i.e. disorderly, and reason is an element external to it.