the six enneads-第149章

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real　strength　and　well…being：　power　and　well…being　mean　something　else　There；　the　fearlessness　and　self…sufficing　quality　of　all　that　lives。　　　　　Oratory　and　generalship；　administration　and　sovereignty…　under　any　forms　in　which　their　activities　are　associated　with　Good　and　when　they　look　to　that…　possess　something　derived　thence　and　building　up　their　knowledge　from　the　knowledge　There。　　　　　Geometry；　the　science　of　the　Intellectual　entities；　holds　place　There：　so；　too；　philosophy；　whose　high　concern　is　Being。　　　　　For　the　arts　and　products　of　art；　these　observations　may　suffice。　　　　　12。　It　should　however　be　added　that　if　the　Idea　of　man　exists　in　the　Supreme；　there　must　exist　the　Idea　of　reasoning　man　and　of　man　with　his　arts　and　crafts；　such　arts　as　are　the　offspring　of　intellect　Must　be　There。　　　　　It　must　be　observed　that　the　Ideas　will　be　of　universals；　not　of　Socrates　but　of　Man：　though　as　to　man　we　may　enquire　whether　the　individual　may　not　also　have　place　There。　Under　the　heading　of　individuality　there　is　to　be　considered　the　repetition　of　the　same　feature　from　man　to　man；　the　simian　type；　for　example；　and　the　aquiline：　the　aquiline　and　the　simian　must　be　taken　to　be　differences　in　the　Idea　of　Man　as　there　are　different　types　of　the　animal：　but　Matter　also　has　its　effect　in　bringing　about　the　degree　of　aquilinity。　Similarly　with　difference　of　complexion；　determined　partly　by　the　Reason…Principle；　partly　by　Matter　and　by　diversity　of　place。　　　　　13。　It　remains　to　decide　whether　only　what　is　known　in　sense　exists　There　or　whether；　on　the　contrary；　as　Absolute…Man　differs　from　individual　man；　so　there　is　in　the　Supreme　an　Absolute…Soul　differing　from　Soul　and　an　Absolute…Intellect　differing　from　Intellectual…Principle。　　　　　It　must　be　stated　at　the　outset　that　we　cannot　take　all　that　is　here　to　be　image　of　archetype；　or　Soul　to　be　an　image　of　Absolute…Soul：　one　soul；　doubtless；　ranks　higher　than　another；　but　here　too；　though　perhaps　not　as　identified　with　this　realm；　is　the　Absolute…Soul。　　　　　Every　soul；　authentically　a　soul；　has　some　form　of　rightness　and　moral　wisdom；　in　the　souls　within　ourselves　there　is　true　knowing：　and　these　attributes　are　no　images　or　copies　from　the　Supreme；　as　in　the　sense…world；　but　actually　are　those　very　originals　in　a　mode　peculiar　to　this　sphere。　For　those　Beings　are　not　set　apart　in　some　defined　place；　wherever　there　is　a　soul　that　has　risen　from　body；　there　too　these　are：　the　world　of　sense　is　one…　where；　the　Intellectual　Kosmos　is　everywhere。　Whatever　the　freed　soul　attains　to　here；　that　it　is　There。　　　　　Thus；　if　by　the　content　of　the　sense…world　we　mean　simply　the　visible　objects；　then　the　Supreme　contains　not　only　what　is　in　the　realm　of　sense　but　more：　if　in　the　content　of　the　kosmos　we　mean　to　include　Soul　and　the　Soul…things；　then　all　is　here　that　is　There。　　　　　14。　There　is；　thus；　a　Nature　comprehending　in　the　Intellectual　all　that　exists；　and　this　Principle　must　be　the　source　of　all。　But　how；　seeing　that　the　veritable　source　must　be　a　unity；　simplex　utterly？　　　　　The　mode　by　which　from　the　unity　arises　the　multiple；　how　all　this　universe　comes　to　be；　why　the　Intellectual…Principle　is　all　and　whence　it　springs；　these　matters　demand　another　approach。　　　　　But　on　the　question　as　to　whether　the　repulsive　and　the　products　of　putridity　have　also　their　Idea…　whether　there　is　an　Idea　of　filth　and　mud…　it　is　to　be　observed　that　all　that　the　Intellectual…Principle　derived　from　The　First　is　of　the　noblest；　in　those　Ideas　the　base　is　not　included：　these　repulsive　things　point　not　to　the　Intellectual…Principle　but　to　the　Soul　which；　drawing　upon　the　Intellectual…Principle；　takes　from　Matter　certain　other　things；　and　among　them　these。　　　　　But　all　this　will　be　more　clearly　brought　out；　when　we　turn　to　the　problem　of　the　production　of　multiplicity　from　unity。　Compounds；　we　shall　see…　as　owing　existence　to　hazard　and　not　to　the　Intellectual…Principle；　having　been　fused　into　objects　of　sense　by　their　own　impulse…　are　not　to　be　included　under　Ideas。　　　　　The　products　of　putrefaction　are　to　be　traced　to　the　Soul's　inability　to　bring　some　other　thing　to　being…　something　in　the　order　of　nature；　which；　else；　it　would…　but　producing　where　it　may。　In　the　matter　of　the　arts　and　crafts；　all　that　are　to　be　traced　to　the　needs　of　human　nature　are　laid　up　in　the　Absolute　Man。　　　　　And　before　the　particular　Soul　there　is　another　Soul；　a　universal；　and；　before　that；　an　Absolute…Soul；　which　is　the　Life　existing　in　the　Intellectual…Principle　before　Soul　came　to　be　and　therefore　rightly　called　＇as　the　Life　in　the　Divine＇　the　Absolute…Soul。　　　　　　　　　　　　　　　　　　　　　　　　THE　SIXTH　ENNEAD。

　　　　　　　　　　　　　　　　　　　　　　　　FIRST　TRACTATE。

　　　　　　　　　　　　　　　　　　　　ON　THE　KINDS　OF　BEING…　（1）。

　　　　1。　Philosophy　at　a　very　early　stage　investigated　the　number　and　character　of　the　Existents。　Various　theories　resulted：　some　declared　for　one　Existent；　others　for　a　finite　number；　others　again　for　an　infinite　number；　while　as　regards　the　nature　of　the　Existents…　one；　numerically　finite；　or　numerically　infinite…　there　was　a　similar　disagreement。　These　theories；　in　so　far　as　they　have　been　adequately　examined　by　later　workers；　may　be　passed　over　here；　our　attention　must　be　directed　upon　the　results　of　those　whose　examination　has　led　them　to　posit　on　their　awn　account　certain　well…defined　genera。　　　　　These　thinkers　rejected　pure　unity　on　the　ground　of　the　plurality　observed　even　in　the　Intellectual　world；　they　rejected　an　infinite　number　as　not　reconcilable　with　the　facts　and　as　defying　knowledge：　considering　the　foundations　of　being　to　be　〃genera〃　rather　than　elements　strictly　so　called；　they　concluded　for　a　finite　number。　Of　these　〃genera〃　some　found　ten；　others　less；　others　no　doubt　more。　　　　　But　here　again　there　is　a　divergence　of　views。　To　some　the　genera　are　first…principles；　to　others　they　indicate　only　a　generic　classification　of　the　Existents　themselves。　　　　　Let　us　begin　with　the　well…known　tenfold　division　of　the　Existents；　and　consider　whether　we　are　to　understand　ten　genera　ranged　under　the　common　name　of　Being；　or　ten　categories。　That　the　term　Being　has　not　the　same　sense　in　all　ten　is　rightly　maintained。　　　　　But　a　graver　problem　confronts　us　at　the　outset：　Are　the　ten　found　alike　in　the　Intellectual　and　in　the　Sensible　realms？　Or　are　all　found　in　the　Sensible　and　some　only　in　the　Intellectual？　All　in　the　Intellectual　and　some　in　the　Sensible　is　manifestly　impossible。　　　　　At　this　point　it　would　be　natural　to　investigate　which　of　the　ten　belong　to　both　spheres；　and　whether　the　Existents　of　the　Intellectual　are　to　be　ranged　under　one　and　the　same　genus　with　the　Existents　in　the　Sensible；　or　whether　the　term　〃Existence〃　＇or　Substance＇　is　equivocal　as　applied　to　both　realms。　If　the　equivocation　exists；　the　number　of　genera　will　be　increased：　if　there　is　no　equivocation；　it　is　strange　to　find　the　one　same　〃Existence〃　applying　to　the　primary　and　to　the　derivative　Existents　when　there　is　no　common　genus　embracing　both　primal　and　secondary。　　　　　These　thinkers　are　however　not　considering　the　Intellectual　realm　in　their　division；　which　was　not　intended　to　cover　all　the　Existents；　the　Supreme　they　overlooked。　　　　　2。　But　are　we　really　obliged　to　posit　the　existence　of　such　genera？　　　　　Take　Substance；　for　Substance　must　certainly　be　our　starting…point：　what　are　the　grounds　for　regarding　Substance　as　one　single　genus？　　　　　It　has　been　remarked　that　Substance　cannot　be　a　single　entity　common　to　both　the　Intellectual　and　the　Sensible　worlds。　We　may　add　that　such　community　would　entail　the　existence　of　something　prior　to　Intellectual　and　Sensible　Substances　alike；　something　distinct　from　both　as　predicated　of　both；　and　this　prior　would　be　neither　body　nor　unembodied；　for　it　were　one　or　the　other；　body　would　be　unembodied；　or　the　unembodied　would　be　the　body。　　　　　This　conclusion　must　not　however　prevent　our　seeking　in　the　actual　substance　of　the　Sensible　world　an　element　held　in　common　by　Matter；　by　Form　and　by　their　Composite；　all　of　which　are　designated　as　substances；　though　it　is　not　maintained　that　they　are　Substance　in　an　equal　degree；　Form　is　usually　held　to　be　Substance　in　a　higher　degree　than　Matter；　and　rightly　so；　in　spite　of　those　who　would　have　Matter　to　be