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Tolet.),in which " soul " and "body" are referred to as two "substances" (explicable in the light of subsequent definitions only in the hypothesis of abstraction, and as "incomplete" substances), other pronouncements of the Church merely reiterate the doctrine maintained in the School. "; Vienne, 1311-12, "whoever shall hereafter dare to assert, maintain, or pertinaciously hold that the rational or intellectual soul is not per se and essentially the form of the human body, is to be regarded as a heretic "; Decree of Leo X , in V Lateran, Bull "Apostolici Regiminis", 1513, ". To account for the interaction of the two substances—the one "thought", the other "extension"— "Occasionalism" ( Malebranche, Geulincx), "Pre-established Harmony" (Leibniz), and "Reciprocal Influx" (Locke) were imagined.

Thus Lateran in 649 (against the Monothelites ), canon ii, "the Word of God with the flesh assumed by Him and animated with an intellectual principle shall come . The inevitable reaction from the Cartesian division is to be found in the Monism of Spinoza.

Being capable of reasoning, he verifies the philosophical definition of a person : "the individual substance of a rational nature ". It is expressed in the "Liber de Spiritu et Anima" of Alcher of Clairvaux (? In this work "the soul rules the body; its union with the body is a friendly union, though the latter impedes the full and free exercise of its activity; it is devoted to its prison " (cf. Bonaventure (the body united to a soul consisting of "form" and "spiritual matter"— forma completiva ).

Many of the Franciscan doctors seem, by inference if not explicitly, to lean to the Platonic Augustinian view; Scotus, who, however, by the subtlety of his "formal distinction a parte rei ", saves the unity of the individual while admitting the forma corporeitatis; his opponent John Peter Olivi's "mode of union" of soul and body was condemned at the Council of Vienne (1311-12).

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