The progress of the human species, relative to other species, lies in a principle which is characteristic of the human species, but not others. Therefore, rather than the "bottom upwards" habit of attempting to obtain the transition to a relatively higher cardinal state of a multi-phase-space process, such as attempted transition from abiotic to Biosphere, or Biosphere to Noösphere, we must not proceed in terms of the factors of the previously existing (lower) state; rather, we must treat the "teleological" transition as effected by action as if bestowed from the higher state upon the relatively lower one – as Vernadsky emphasized the ordering of the relative mass of the abiotic, Biosphere, and Noösphere. In other words, the form of increase of the potential relative population-density of the human population, has the (dynamic) mathematical-physical form of the pre-determination of the present potential by types of changes (as by human discovery of a higher principle) which correspond to what had been introduced as a future systemic level of potential, rather than something manifest as a statistical determination of a future state, as a consequence of a current one.
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The human being is distinguished from any animal species by the set of relationships defined as a reflection of its twofold characteristic. On the one hand, it has a body, like that of an animal; at the same time is an absolutely different form of existence than any of the great apes, which are mammals, by the existence of a human mind which is not located within the confines of the apparent mental life of an animal. This distinguishing difference is conveniently identified as the human "spirit" or "soul," which has none of the characteristics of any known form of animal life, except as animals develop as appendages of mankind.
Yet, a naive use of the term "spirit" or "soul" not only misses the crucial point, but has promoted widespread, absurdly mystical speculations. The human "soul" is very much an efficient part of the physical universe, that in the sense of the famous Genesis 1, but not as the term "physical" is still customarily employed in reductionist terns of reference. That "soul" is the actual personality of the human individual, that in the sense provided by Plato. It is an expression of an efficient phase-space within the universe at large, and expresses, in the guise of the Noösphere, a human individual's power to change that universe willfully.
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