The concordance 18 witnesses
Orientation
The plural constitution of soul stands as one of the most persistently contested problems in depth psychology’s philosophical inheritance. From Plotinus’s Neoplatonic argument that the soul is ‘one and many’ — a substrate that is ‘one in such a way as to be also two or more’ — through Plato’s tripartite psychology as reconstructed by Lorenz, to Jung’s observation that ‘primitives assume the existence of several souls,’ the corpus returns repeatedly to the question of whether soul is an irreducible unity or a composite of distinguishable, sometimes conflicting, principles. Plotinus devotes sustained attention to reconciling the undivided omnipresence of soul with the evident plurality of souls and soul-parts, insisting that partition in the ordinary quantitative sense cannot apply while nonetheless acknowledging that soul possesses ‘diverse powers — reasoning, desiring, perceiving — all held together by this chain of unity.’ Hillman’s archetypal psychology radicalizes the plural register, treating the soul’s polyvalence not as a defect but as its essential character, finding in polytheism the proper mythic correlate. Lorenz identifies in Plato’s Republic a ‘substantial and problematic position’ that motivation arises from distinct items rather than the soul as a whole — a thesis whose implications for embodied psychology remain unresolved. Jung’s minimum plural number of four marks the ‘plural state of the man who has not yet attained inner unity,’ positioning plurality as psychic condition rather than ontological fact. The tension between unity and multiplicity as competing claims on soul’s nature is the generative pressure this term names.
the substrate of Soul that is one, though one in such a way as to be also two or more- as many as are the Primaries which constitute Soul.
Plotinus argues that soul’s substrate, while singular, is constitutively plural, comprising as many primary principles as are required to account for its essential nature.
, The Six Enneads, 270thesis
the embodied human soul is not, as one might think it is, a single undifferentiated thing, but is in fact a composite of a number of distinct and specifiable items.
Lorenz argues that Plato’s Republic commits to a constitutively plural soul whose distinct parts, not the soul as a whole, are the sources of differentiated human motivation.
, The Brute Within: Appetitive Desire in Plato and Aristotle, 2006thesis
the soul, even the collective soul for all its absence of part, is a manifold: it has diverse powers- reasoning, desiring, perceiving- all held together by this chain of unity.
Plotinus concedes that even the indivisible collective soul is constitutively a manifold of powers, its unity consisting precisely in holding those plural functions together.
, The Six Enneads, 270thesis
the Soul of every individual is one thing we deduce from the fact that it is present entire at every point of the body… In all sensitive beings the sensitive soul is an omnipresent unity.
Plotinus opens his tractate on the unity of souls by grounding both individual soul’s unity and its omnipresence as evidence against purely materialist partition, while setting up the subsequent problem of how many souls can also be one.
, The Six Enneads, 270thesis
there must be both many souls and one, the one being the source of the differing many just as from one genus there rise various species, better and worse.
Plotinus establishes the Neoplatonic doctrine that the One Soul generates a hierarchy of many souls as its species, making plurality internal to the soul’s ontological structure.
, The Six Enneads, 270thesis
primitives assume the existence of several souls-in one case, even six-besides an immense number of gods and s
Jung identifies the assumption of multiple souls as a vestige of the primitive psyche’s high degree of dissociability, linking plural soul-constitution to the complex theory’s account of split-off psychic fragments.
, The Structure and Dynamics of the Psyche, 1960thesis
The minimum plural number, 4, represents the plural state of the man who has not yet attained inner unity, hence the state of bondage and disunion, of disintegration.
Jung frames quaternal plurality as the psychic condition of unredeemed disintegration, positioning the plural constitution of soul as a stage to be transcended toward wholeness rather than an ontological given.
, The Practice of Psychotherapy: Essays on the Psychology of the Transference and Other Subjects, 1954supporting
the very existence of many souls makes certain that there is first one from which the many rise.
Plotinus uses the empirical fact of plural souls as a logical demonstration that a prior unity must ground them, showing that plurality and unity are co-implicated in soul’s constitution.
, The Six Enneads, 270supporting
They are one soul by the fact that they do not belong unreservedly to any particular being; they meet, so to speak, fringe to fringe.
Plotinus offers the image of souls united at their source while differentiated at their periphery as a resolution of the tension between plural individuation and the unity of the All-Soul.
, The Six Enneads, 270supporting
We certainly distinguish between the soul of the All and the particular souls. This seems to conflict with our view which, moreover, for all its logical necessity, scarcely carries conviction against our mental reluctance to the notion of unity identically omnipresent.
Plotinus acknowledges the experiential and conceptual difficulty of maintaining that one soul is omnipresent while particular souls remain genuinely distinct, framing this as the central aporia of plural soul-constitution.
, The Six Enneads, 270supporting
the soul belongs to that other Kind… it is at once a self-enclosed unity and a principle manifested in diversity.
Plotinus characterizes soul’s constitutive paradox directly: it is simultaneously a self-enclosed unity and a principle whose very nature is to manifest in diverse, multiple instances.
, The Six Enneads, 270supporting
in such a sense as this, part cannot be affirmed of the soul. The soul is not a thing of quantity; we are not to conceive of the All-Soul as some standard ten with particular souls as its constituent units.
Plotinus explicitly rejects quantitative partition as a model for soul’s plurality, distinguishing the kind of ‘many’ proper to soul from the divisibility that characterizes material magnitudes.
, The Six Enneads, 270supporting
unity of anima refers to the recognition that all things are ways of soul and signify it, that existence is a psychic network, and that nothing given to human bein
Hillman redefines soul’s unity not as numeric singleness but as a ubiquitous network of psychic signification, relocating plurality from problem to defining characteristic of anima.
, Anima: An Anatomy of a Personified Notion, 1985supporting
determined Life is Intellectual-Principle. And the multiplicity? As the multiplicity of Intellectual-Principles: all its multiplicity resolves itself into Intellectual-Principles.
Plotinus traces the multiplicity within soul back to a corresponding plurality of Intellectual-Principles, grounding the soul’s plural constitution in a differentiation that originates at the level of Intellect itself.
, The Six Enneads, 270supporting
every form of soul is presented as being of identical ideal-nature with the All-Soul.
Plotinus reads Plato’s Timaeus as teaching that secondary and tertiary souls, though distinct in rank, share the same ideal nature as the All-Soul, preserving unity within the plurality of soul’s constitution.
, The Six Enneads, 270supporting
he implanted and made fast therein the several kinds of souls; also from the first, in his original distribution, he divided the marrow into shapes corresponding in number and fashion to those which the several kinds were destined to wear.
Plato’s Timaeus grounds the plural constitution of soul in cosmological fabrication, with the Demiurge distributing distinct kinds of souls into materially differentiated regions of the marrow from the outset.
, Plato’s cosmology the Timaeus of Plato, 1997supporting
soul is the metaphor that includes the human… A humanistic or personalistic psychology will always fail the full perspective of soul that extends beyond human, personal behavior.
Hillman’s insistence that soul exceeds personal individuality implies a constitutive plurality in soul that no single human subjectivity can exhaust or contain.
, Archetypal Psychology: A Brief Account, 1983aside
is there a collective or universal psyche, as well as an individual one? What is the relation between psyche and soma— between soul and body?
Edinger frames Aristotle’s De Anima as raising, without resolving, the foundational question of whether soul’s constitution is singular or irreducibly plural at both the individual and collective levels.
, The Psyche in Antiquity, Book One: Early Greek Philosophy From Thales to Plotinus, 1999aside