the six enneads-第93章

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nt；　the　separating　agent。　On　the　other　hand　it　remains　in　itself；　indivisible；　division　begins　with　its　offspring　which；　of　course；　means　with　Souls：　and　thus　a　Soul…　with　its　particular　Souls…　may　be　the　separative　principle。　　　　　This　is　what　is　conveyed　where　we　are　told　that　the　separation　is　the　work　of　the　third　Principle　and　begins　within　the　Third：　for　to　this　Third　belongs　the　discursive　reasoning　which　is　no　function　of　the　Intellectual…Principle　but　characteristic　of　its　secondary；　of　Soul；　to　which　precisely；　divided　by　its　own　Kind；　belongs　the　Act　of　division。　　　　　2。。。。　For　in　any　one　science　the　reduction　of　the　total　of　knowledge　into　its　separate　propositions　does　not　shatter　its　unity；　chipping　it　into　unrelated　fragments；　in　each　distinct　item　is　talent　the　entire　body　of　the　science；　an　integral　thing　in　its　highest　Principle　and　its　last　detail：　and　similarly　a　man　must　so　discipline　himself　that　the　first　Principles　of　his　Being　are　also　his　completions；　are　totals；　that　all　be　pointed　towards　the　loftiest　phase　of　the　Nature：　when　a　man　has　become　this　unity　in　the　best；　he　is　in　that　other　realm；　for　it　is　by　this　highest　within　himself；　made　his　own；　that　he　holds　to　the　Supreme。　　　　　At　no　point　did　the　All…Soul　come　into　Being：　it　never　arrived；　for　it　never　knew　place；　what　happens　is　that　body；　neighbouring　with　it；　participates　in　it：　hence　Plato　does　not　place　Soul　in　body　but　body　in　Soul。　The　others；　the　secondary　Souls；　have　a　point　of　departure…　they　come　from　the　All…Soul…　and　they　have　a　Place　into　which　to　descend　and　in　which　to　change　to　and　fro；　a　place；　therefore；　from　which　to　ascend：　but　this　All…Soul　is　for　ever　Above；　resting　in　that　Being　in　which　it　holds　its　existence　as　Soul　and　followed；　as　next；　by　the　Universe　or；　at　least；　by　all　beneath　the　sun。　　　　　The　partial　Soul　is　illuminated　by　moving　towards　the　Soul　above　it；　for　on　that　path　it　meets　Authentic　Existence。　Movement　towards　the　lower　is　towards　non…Being：　and　this　is　the　step　it　takes　when　it　is　set　on　self；　for　by　willing　towards　itself　it　produces　its　lower；　an　image　of　itself…　a　non…Being…　and　so　is　wandering；　as　it　were；　into　the　void；　stripping　itself　of　its　own　determined　form。　And　this　image；　this　undetermined　thing；　is　blank　darkness；　for　it　is　utterly　without　reason；　untouched　by　the　Intellectual…Principle；　far　removed　from　Authentic　Being。　　　　　As　long　as　it　remains　at　the　mid…stage　it　is　in　its　own　peculiar　region；　but　when；　by　a　sort　of　inferior　orientation；　it　looks　downward；　it　shapes　that　lower　image　and　flings　itself　joyfully　thither。　　　　　3。　（A）。。。　How；　then；　does　Unity　give　rise　to　Multiplicity？　　　　　By　its　omnipresence：　there　is　nowhere　where　it　is　not；　it　occupies；　therefore；　all　that　is；　at　once；　it　is　manifold…　or；　rather；　it　is　all　things。　　　　　If　it　were　simply　and　solely　everywhere；　all　would　be　this　one　thing　alone：　but　it　is；　also；　in　no　place；　and　this　gives；　in　the　final　result；　that；　while　all　exists　by　means　of　it；　in　virtue　of　its　omnipresence；　all　is　distinct　from　it　in　virtue　of　its　being　nowhere。　　　　　But　why　is　it　not　merely　present　everywhere　but　in　addition　nowhere…present？　　　　　Because；　universality　demands　a　previous　unity。　It　must；　therefore；　pervade　all　things　and　make　all；　but　not　be　the　universe　which　it　makes。　　　　　（B）　The　Soul　itself　must　exist　as　Seeing…　with　the　Intellectual…Principle　as　the　object　of　its　vision…　it　is　undetermined　before　it　sees　but　is　naturally　apt　to　see：　in　other　words；　Soul　is　Matter　to　＇its　determinant＇　the　Intellectual…Principle。　　　　　（C）　When　we　exercise　intellection　upon　ourselves；　we　are；　obviously；　observing　an　intellective　nature；　for　otherwise　we　would　not　be　able　to　have　that　intellection。　　　　　We　know；　and　it　is　ourselves　that　we　know；　therefore　we　know　the　reality　of　a　knowing　nature：　therefore；　before　that　intellection　in　Act；　there　is　another　intellection；　one　at　rest；　so　to　speak。　　　　　Similarly；　that　self…intellection　is　an　act　upon　a　reality　and　upon　a　life；　therefore；　before　the　Life　and　Real…Being　concerned　in　the　intellection；　there　must　be　another　Being　and　Life。　In　a　word；　intellection　is　vested　in　the　activities　themselves：　since；　then；　the　activities　of　self…intellection　are　intellective…forms；　We；　the　Authentic　We；　are　the　Intelligibles　and　self…intellection　conveys　the　Image　of　the　Intellectual　Sphere。　　　　　（D）　The　Primal　is　a　potentiality　of　Movement　and　of　Repose…　and　so　is　above　and　beyond　both…　its　next　subsequent　has　rest　and　movement　about　the　Primal。　Now　this　subsequent　is　the　Intellectual…Principle…　so　characterized　by　having　intellection　of　something　not　identical　with　itself　whereas　the　Primal　is　without　intellection。　A　knowing　principle　has　duality　＇that　entailed　by　being　the　knower　of　something）　and；　moreover；　it　knows　itself　as　deficient　since　its　virtue　consists　in　this　knowing　and　not　in　its　own　bare　Being。　　　　　（E）　In　the　case　of　everything　which　has　developed　from　possibility　to　actuality　the　actual　is　that　which　remains　self…identical　for　its　entire　duration…　and　this　it　is　which　makes　perfection　possible　even　in　things　of　the　corporeal　order；　as　for　instance　in　fire　but　the　actual　of　this　kind　cannot　be　everlasting　since　＇by　the　fact　of　their　having　once　existed　only　in　potentiality＇　Matter　has　its　place　in　them。　In　anything；　on　the　contrary；　not　composite　＇=　never　touched　by　Matter　or　potentiality＇　and　possessing　actuality；　that　actual　existence　is　eternal。。。　There　is；　however；　the　case；　also　in　which　a　thing；　itself　existing　in　actuality；　stands　as　potentiality　to　some　other　form　of　Being。　　　　　（F）。。。　But　the　First　is　not　to　be　envisaged　as　made　up　from　Gods　of　a　transcendent　order：　no；　the　Authentic　Existents　constitute　the　Intellectual…Principle　with　Which　motion　and　rest　begin。　The　Primal　touches　nothing；　but　is　the　centre　round　which　those　other　Beings　lie　in　repose　and　in　movement。　For　Movement　is　aiming；　and　the　Primal　aims　at　nothing；　what　could　the　Summit　aspire　to？　　　　　Has　It；　even；　no　Intellection　of　Itself？　　　　　It　possesses　Itself　and　therefore　is　said　in　general　terms　to　know　itself。。。　But　intellection　does　not　mean　self…ownership；　it　means　turning　the　gaze　towards　the　Primal：　now　the　act　of　intellection　is　itself　the　Primal　Act；　and　there　is　therefore　no　place　for　any　earlier　one。　The　Being　projecting　this　Act　transcends　the　Act　so　that　Intellection　is　secondary　to　the　Being　in　which　it　resides。　Intellection　is　not　the　transcendently　venerable　thing…　neither　Intellection　in　general　nor　even　the　Intellection　of　The　Good。　Apart　from　and　over　any　Intellection　stands　The　Good　itself。　　　　　The　Good　therefore　needs　no　consciousness。　　　　　What　sort　of　consciousness　can　be　conceived　in　it？　　　　　Consciousness　of　the　Good　as　existent　or　non…existent？　　　　　If　of　existent　Good；　that　Good　exists　before　and　without　any　such　consciousness：　if　the　act　of　consciousness　produces　that　Good；　then　The　Good　was　not　previously　in　existence…　and；　at　once；　the　very　consciousness　falls　to　the　ground　since　it　is；　no　longer　consciousness　of　The　Good。　　　　　But　would　not　all　this　mean　that　the　First　does　not　even　live？　　　　　The　First　cannot　be　said　to　live　since　it　is　the　source　of　Life。　　　　　All　that　has　self…consciousness　and　self…intellection