 The earliest aspect of this was the attempt in his philosophical poems to establish a strict categorical separation between body and the incorporeal soul. The Psychodia platonica consisted of four parts, the first two, on the life of the soul (Psychozoia) and on its immortality (Pyschathanasia), presented More’s views. The third and fourth parts were refutations of contemporary views of the soul which threatened More’s strict dualistic ontology. Antipsychopannychia was concerned to reject the belief of the so-called mortalists that the soul sleeps in the grave after death, only to be awoken at the same time as the resurrection of the body. Antimonopsychia rejected the notion, usually attributed to the Arabic commentator on Aristotle know to the Latin West as Averroes (Ibn-Rushd), that the only tenable notion of the soul in Aristotle was not a personal soul, but a single general soul of humanity. Originally introduced into the West by a number of anti-Scholastic Aristotelian naturalists (from Siger of Brabant in the thirteenth century to Pietro Pomponazzi in the sixteenth) this idea was again becoming current among atheistic contemporaries of More (Leech 2013).