 The Lotzean soul functions as “a genuine stable point” (Micro, I, p. 143); thus, as a substantial and self-determining principle of unity in consciousness, it is the functional equivalent of Kant’s “transcendental unity of apperception.” The soul is, further, “the abiding source of sensation [i.e., cognition], of feeling [i.e., of emotion], of effort [i.e., volition]” (Micro, I, p. 184). But it is also, Lotze emphasized in contradistinction to Kant, always a particular, embodied consciousness, living entwined in concrete and manifold relatedness. And, even more importantly, it is equally characterized by its innate capacities for emotion and volition, and not just cognition: the soul encompasses all of the capacities of human consciousness and is not restricted to merely intellectual functions. Further, the soul is insofar as it lives (cf. OutMet, pp. 43–44). (Indeed, one interpreter goes as far as to suggest that Lotze embraced a “phenomenological”—rather than a traditional “metaphysical”—notion of the soul, citing the striking utterance: “Insofern ist der Name der Seele ein phaenomologischer Ausdruck” (cf. Sachs-Hombach, 1993, p. 256).) But that there is such a soul is an undeniable conviction inspired by the only credible apprehension of human selfhood and agency.