 This dualism (non-rational-disorderly-bad vs. rational-orderly-good) pervades also the sensible or physical world, since the human soul, being derivative from the world soul, has a rational and a non-rational aspect too, as the Republic proposes. In this spirit Plutarch distinguishes both in the world and in human beings three aspects, body, soul, and intellect. The soul's concern with the body gives rise to the non-rational aspect, which amounts to disorder, vice, or badness, while the co-operation between soul and intellect promotes rationality, that is, order, virtue, benevolence. In an attempt to accommodate the diverse strands of ethical thought in Plato (e.g. in the Gorgias, Protagoras, Republic, Phaedo, Theaetetus, Timaeus), Plutarch is the first Platonist to distinguish different levels of ethical life, which we could term political and theoretical respectively, depending on whether virtue pertains to the soul as organizing principle for one's daily life, or to the intellect as one's guide to knowledge of the Forms (which include virtues) and of the intelligible realm more generally.