I here entered, in conclusion, upon the subject of the soul at considerable length, because it is of the greatest moment: for after the, error of those who deny the existence of God, an error which I think I have already sufficiently refuted, there is none that is more powerful in leading feeble minds astray from the straight path of virtue than the supposition that the soul of the brutes is of the same nature with our own; and consequently that after this life we have nothing to hope for or fear, more than flies and ants; in place of which, when we know how far they differ we much better comprehend the reasons which establish that the soul is of a nature wholly independent of the body, and that consequently it is not liable to die with the latter; and, finally, because no other causes are observed capable of destroying it, we are naturally led thence to judge that it is immortal.

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René Descartes

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Discourse on the Method (Veitch translation)

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Three years have now elapsed since I finished the Treatise containing all these matters; and I was beginning to revise it, with the view to put it into the hands of a printer, when I learned that persons to whom I greatly defer, and whose authority over my actions is hardly less influential than is my own Reason over my thoughts, had condemned a certain doctrine in Physics, published a short time previously by another individual,[^1] to which I will not say that I adhered, but only that, previously to their censure, I had observed in it nothing which I could imagine to be prejudicial either to religion or to the state, and nothing therefore which would have prevented me from giving expression to it in writing, if Reason had persuaded me of its truth; and this led me to fear lest among my own doctrines likewise some one might be found in which I had departed from the truth, notwithstanding the great care I have always taken not to accord belief to new opinions of which I had not the most certain demonstrations, and not to give expression to aught that might tend to the hurt of any one.

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I had after this described the Reasonable Soul, and shewn that it could by no means be educed from the power of matter, as the other things of which I had spoken, but that it must be expressly created; and that it is not sufficient that it be lodged in the human body exactly like a pilot in a ship, unless perhaps to move its members, but that it is necessary for it to be joined and united more closely to the body, in order to have sensations and appetites similar to ours, and thus constitute a real man.