According to Plato, the body and the soul are separate entities.

He holds that the soul is the form, or essence of any living thing; that it is not a distinct substance from the body that it is in; that it is the possession of soul (of a specific kind) that makes an organism an organism at all, and thus that the notion of a body without a soul, or of a soul in the wrong kind of body, is simply unintelligible....

He claims that the soul is a separate part of the human body that we don’t access.

§ 31. Lastly, if this notion of immaterial spirit may have perhaps some difficulties in it not easy to be explained, we have therefore no more reason to deny or doubt the existence of such spirits than we have to deny or doubt the existence of body; because the notion of body is cumbered with some difficulties very hard, and perhaps impossible to be explained or understood by us. For I would fain have instanced any thing in our notion of spirit more perplexed, or nearer a contradiction, than the very notion of body includes in it: the divisibility in infinitum of any finite extension involving us, whether we grant or deny it, in consequences impossible to be explicated or made in our apprehensions consistent; consequences that carry greater difficulty, and more apparent absurdity, than any thing can follow from the notion of an immaterial knowing substance.

Therefore, man should act through his soul, and not through his body.

For Aristotle, the body and soul are not two separate elements but are one thing.

§ 15. The idea of infinite has, I confess, something of positive in all those things we apply to it. When we would think of infinite space or duration, we at first step usually make some very large idea, as perhaps of millions of ages, or miles, which possibly we double and multiply several times. All that we thus amass together in our thoughts is positive, and the assemblage of a great number of positive ideas of space or duration. But what still remains beyond this, we have no more a positive distinct notion of, than a mariner has of the depth of the sea; where having let down a large portion of his sounding line, he reaches no bottom; whereby he knows the depth to be so many fathoms, and more; but how much the more is, he hath no distinct notion at all: And could he always supply new line, and find the plummet always sink, without ever stopping, he would be something in the posture of the mind reaching after a complete and positive idea of infinity. In which case let this line be ten, or one thousand fathoms long, it equally discovers what is beyond it; and gives only this confused and comparative idea, that this is not all, but one may yet go farther. So much as the mind comprehends of any space, it has a positive idea of; but in endeavouring to make it infinite, it being always enlarging, always advancing, the idea is still imperfect and incomplete. So much space as the mind takes a view of in its contemplation of greatness, is a clear picture, and positive in the understanding: but infinite is still greater. 1. Then the idea of so much is positive and clear. 2. The idea of greater is also clear, but it is but a comparative idea, viz. the idea of so much greater as cannot be comprehended; and this is plainly negative, not positive. For he has no positive clear idea of the largeness of any extension, (which is that sought for in the idea of infinite) that has not a comprehensive idea of the dimensions of it; and such nobody, I think, pretends to in what is infinite. For to say a man has a positive clear idea of any quantity, without knowing how great it is, is as reasonable as to say, he has the positive clear idea of the number of the sands on the sea-shore, who knows not how many there be; but only that they are more than twenty. For just such a perfect and positive idea has he of an infinite space or duration, who says it is larger than the extent or duration of ten, one hundred, one thousand, or any other number of miles, or years, whereof he has, or can have a positive idea; which is all the idea, I think, we have of infinite. So that what lies beyond our positive idea towards infinity, lies in obscurity; and has the indeterminate confusion of a negative idea, wherein I know I neither do nor can comprehend all I would, it being too large for a finite and narrow capacity: and that cannot but be very far from a positive complete idea, wherein the greatest part of what I would comprehend is left out, under the undeterminate intimation of being still greater: for to say, that having in any quantity measured so much, or gone so far, you are not yet at the end; is only to say, that that quantity is greater. So that the negation of an end in any quantity is, in other words, only to say, that it is bigger: and a total negation of an end is but carrying this bigger still with you, in all the progressions your thoughts shall make in quantity; and adding this idea of still greater, to all the ideas you have, or can be supposed to have, of quantity. Now whether such an idea as that be positive, I leave any one to consider.