  In this proposition Proclus first sets apart the corporeal and incorporeal as being active/impassible and passive/inactive respectively. However, the two realms are not absolutely separate from each other. The soul, which is an incorporeal substance, enters into association with the body and thus becomes itself, though only accidentally, subject to different passions. The body, on the contrary, may gain great profit from the association with the incorporeal. This is evident in the case of animated bodies, which owe all their vital activities to the presence of the soul in them. But also inanimate natural bodies acquire all capacities and powers from nature and its inherent logoi or organizing rational principles (see Steel 2002).