  One way of appreciating this is to consider a second general moral Aristotle derives from hylomorphism. This concerns the question of the separability of the soul from the body, a possibility embraced by substance dualists from the time of Plato onward. Aristotle’s hylomorphism commends the following attitude: if we do not think that the Hermes-shape persists after the bronze is melted and recast, we should not think that the soul survives the demise of the body. So, Aristotle claims, “It’s clear that the soul is not separable from the body – or that certain parts of it, if it naturally has parts, are not separable from the body” (De Anima ii 1, 413a3–5). So, unless we are prepared to treat forms in general as capable of existing without their material bases, we should not be inclined to treat souls as exceptional cases. Hylomorphism, by itself, gives us no reason to treat souls as separable from bodies, even if we think of them as distinct from their material bases. At the same time, Aristotle does not appear to think that his hylomorphism somehow refutes all possible forms of dualism.  For he appends to his denial of the soul’s separability the observation that some parts of the soul may in the end be separable after all, since they are not the actualities of any part of the body (De Anima ii 1, 413a6–7). Aristotle here prefigures his complex attitude toward mind (nous), a faculty he repeatedly describes as exceptional among capacities of the soul.