Dissimilar parts are those which we call organical, or instrumental, and they be inward or outward.

Inward organical parts, which cannot be seen, are divers in number, and have several names, functions, and divisions; but that of [960]Laurentius is most notable, into noble or ignoble parts.

According to Aristotle, the soul is defined to be [Greek: entelecheia], perfectio et actus primus corporis organici, vitam habentis in potentia: the perfection or first act of an organical body, having power of life, which most philosophers approve.

Vegetal, the first of the three distinct faculties, is defined to be "a substantial act of an organical body, by which it is nourished, augmented, and begets another like unto itself."

'Tis defined an "Act of an organical body by which it lives, hath sense, appetite, judgment, breath, and motion."

Many erroneous opinions are about the essence and original of it; whether it be fire, as Zeno held; harmony, as Aristoxenus; number, as Xenocrates; whether it be organical, or inorganical; seated in the brain, heart or blood; mortal or immortal; how it comes into the body.

This reasonable soul, which Austin calls a spiritual substance moving itself, is defined by philosophers to be "the first substantial act of a natural, humane, organical body, by which a man lives, perceives, and understands, freely doing all things, and with election."

However, that we may answer this objection of want of form, we must understand the exact meaning of the term "form," since most critics, and more especially those who insist on a stiff regularity, interpret it merely in a mechanical, and not in an organical sense.

Organical form, again, is innate; it unfolds itself from within, and requires its determination contemporaneously with the perfect development of the germ.

In the fine arts, as well as in the domain of nature, the supreme artist, all genuine forms are organical, that is, determined by the quality of the work.