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So just as, we might say,
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just as the functioning of the harp can come in varying degrees
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more or less harmony--
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the functioning of the body in terms of its mind
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can come in varying degrees.
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So that second objection doesn't seem to me very compelling.
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Third objection, Plato points out--
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Socrates points out--
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that the soul can be good or it could be evil, wicked.
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When the soul is good,
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when you've got somebody who has got their stuff together,
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we might speak of them as having a harmonious soul.