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The Seele of Anthropology should therefore not beconfused with the modern subjective conception of mind, as exemplifiedby Descartes and other early modern philosophers. Aristotle hadconceived of the soul as the form of the body, not as asubstance separate from that of the body, and had attributed lessersouls to animals and even plants. (Again, Aristotle’s notion ofsubstantial form comes into view.) Concomitantly, inthis section Hegel describes spirit as sunk in nature,and treats consciousness as largely limited to what now might bedescribed as sentient or phenomenal consciousnessalone—the feeling soul. Consciousness inthe sense of the modern subject–object opposition only makes itsappearance in the following second section, Phenomenology ofSpirit, which, reprising key moments from the earlier book ofthat name, raises a problem for how we are to understand the relationof phenomenology and systematic philosophy: is ita path to it or part of it? Given that therecognitive approach to self-consciousness presupposes thatpotential self-consciousnesses are in fact embodied andlocated in the world, we would expect the mind as treatedin Psychology to be no less embodied as the way in which itis conceived in Anthropology. What in fact distinguishes themind of Psychology from that of Anthropology is itsrational capacities, considered in terms that would now be describedas normative rather than simply naturalistic, and thisfor Hegel clearly signals a difference in the way in which an actualpsychological subject relates to his or her own body. Thetype of abstractive thinking found in Psychologydoes not, of course, as in mythical images of metempsychosis—afavorite trope of Platonists—involve the mind leavingthe body. This would count for Hegel as a piece of mythicalpicture thinking—a Vorstellung. Rather,it involves a certain capacity of the psychological subject to suspendunreflected-upon endorsement of the claims made on behalf ofhis or her body, for example, to subject the evidencegiven by the senses to rational scrutiny.

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