Plotinos: Complete Works, v. 2 In Chronological Order,...

Every organism is coherent (that is, is sympathetic with itself). In the case of a single organism, our demonstration suffices, and all things will experience common affections so far as they constitute parts of the single organism. The plea that a body exterior to the world could be felt because of its resemblance (is ill-founded because perception is characteristic of an organism and because it is the organism that possesses perception. For its organ resembles (the perceived object); thus sensation would be the perception presented to the soul by means of organs similar to the perceived objects. If then the organism feel not only its contents, but also objects resembling them, it will perceive these things by virtue of its organic nature; and these things will be perceived not because they are contents thereof, but by virtue of their resemblance thereto. It seems rather that perceived objects must be perceived in the measure of their resemblance, because the soul has familiarized herself with them, and has assimilated them to herself. If then the soul which has assimilated these objects to herself differ from them, the things which were supposed to have become assimilated to her will remain entirely foreign to her. The absurdity of this consequence shows us that there is a flaw in the hypothesis; for it affirms simultaneously that the soul exists, and does not exist, that the things are both conformable and different, similar and dissimilar.

Since then this hypothesis implies contradictories, it is not admissible; for it supposes that the soul exists in this world, as a result of the world, both being and not being universal, both being and not being different, both being and not being perfect. The above hypothesis must therefore be abandoned; and since it implies a contradiction, no reasonable consequence could be deduced therefrom.