But whereas Proclus finds evil, as deficiency, only at the level of human souls and of natural bodies, Dionysius uses this procedure to explain, on the one hand, that evil is no positive reality in anything and, on the other, that it can occur as a deficiency of proper perfection at any level of being whatsoever. Thus he argues that evil is no reality in angels (DN IV.22, 724BC); in demons (DN IV.23 724C-725C); in souls (i.e., human souls) (DN IV.24, 725D-728A); in irrational animals (DN IV.25, 728B); in nature as a whole (DN IV.26, 728C); in bodies (DN IV.27, 728D); and in matter (DN IV.28, 729A).