If, therefore, you come up against the difficulty for the immaterial nature of the soul which is not subjected to any corporeal transformation (as sumed in some other, non speculative context), the difficulty, namely, that experience seems to prove that both the elevation as well as the de rangement of our mental powers are merely different modifications of our organs, you can weaken the power of this proof by assuming that our body is nothing but the fundamental appearance to which the en tire faculty of sensibility and therewith all thinking are related, as their condition, in our present state (in life).