 Plutarch maintains that there is a constant interaction between intellect, soul, and body. This interaction manifests itself both at a psychological and at an ethical level. The soul as such accounts for the senses, while the intellect accounts for intelligence (De an. procr. 1026D–E). Clearly, though, perception is an activity involving both the senses and the notions residing in the intellect (see above, sect. 3). It is the intellect that gives order to the sense impressions and accounts for understanding. Analogously, the interaction of soul and body gives rise to non-rational movement or passion, while the interaction between intellect and soul brings about rational movement, harmony and virtue (De sera 566A–D, 591D–F; see Dillon 1977, 194). Plutarch actually suggests that the soul that is devoid of intellect comes close to being quasi-corporeal (De sera 566A; Teodorsson 1994, 120). Regarding the embodied soul, Plutarch appears to be guided by Aristotle's view in the De anima (see also Phaedo 82d–e), arguing that the soul uses the body as an instrument. The soul, he argues, develops faculties, such as the vegetative, the nutritive, the perceptive, when associating with the body, so that it can carry out the functions of an animated body (De virtute morali 442B, 450E, 451A, Plat. Quest. 107E–1009B; Karamanolis 2006, 111–113, Baltes 2000). This coordination of the body is such that we sense and understand, and this is possible because the soul is informed by the intellect (De genio Socratis 589A).