  One final point needs to be made regarding Ficino and the human soul, which is that he emphatically did not theorize it as an “extension-less” mind, as Descartes later would do in his Meditations (Descartes, Oeuvres 7: 71–90). Ficino’s soul-body dualism was not the same as “mind-body” dualism, nor indeed was it for Plato, for late ancient Platonists, or for medieval thinkers before Ficino (Celenza 2007, 88–89). For Ficino as for his predecessors, the human soul, and “Soul” in general, could have material effects on the phenomenological world in ways that “mind” could not in the Cartesian tradition.