the six enneads-第168节

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　must　be　significant；　it　is　no　attitude　of　the　mind　applying　itself　to　a　non…existent；　the　This　shows　a　thing　present；　as　much　as　if　we　used　the　strict　name　of　the　object。　　　　　14。　To　the　argument　touching　relation　we　have　an　answer　surely　legitimate：　　　　　The　Unity　is　not　of　a　nature　to　lose　its　own　manner　of　being　only　because　something　else　stands　in　a　state　which　it　does　not　itself　share；　to　stray　from　its　unity　it　must　itself　suffer　division　into　duality　or　the　still　wider　plurality。　　　　　If　by　division　the　one　identical　mass　can　become　a　duality　without　loss　of　quantity；　clearly　the　unity　it　possessed　and　by　this　destructive　division　lost　was　something　distinct。　What　may　be　alternatively　present　and　absent　to　the　same　subject　must　be　classed　among　Real…Beings；　regardless　of　position；　an　accidental　elsewhere；　it　must　have　reality　in　itself　whether　it　be　manifested　in　things　of　sense　or　in　the　Intellectual…　an　accidental　in　the　Laters　but　self…existent　in　the　higher；　especially　in　the　First　in　its　aspect　of　Unity　developing　into　Being。　We　may　be　told　that　Unity　may　lose　that　character　without　change　in　itself；　becoming　duality　by　association　with　something　else；　but　this　is　not　true；　unity　does　not　become　two　things；　neither　the　added　nor　what　takes　the　addition　becomes　two；　each　remains　the　one　thing　it　was；　the　duality　is　predicable　of　the　group　only；　the　unity　remaining　unchanged　in　each　of　those　unchanged　constituents。　　　　　Two　and　the　Dyad　are　not　essentially　relative：　if　the　only　condition　to　the　construction　of　duality　were　meeting　and　association　such　a　relation　might　perhaps　constitute　Twoness　and　Duality；　but　in　fact　we　see　Duality　produced　by　the　very　opposite　process；　by　the　splitting　apart　of　a　unity。　This　shows　that　duality…　or　any　other　such　numerical　form…　is　no　relation　produced　either　by　scission　or　association。　If　one　configuration　produces　a　certain　thing　it　is　impossible　that　the　opposite　should　produce　the　same　so　that　the　thing　may　be　identified　with　the　relation。　　　　　What　then　is　the　actual　cause？　　　　　Unity　is　due　to　the　presence　of　Unity；　duality　to　that　of　Duality；　it　is　precisely　as　things　are　white　by　Whiteness；　just　by　Justice；　beautiful　by　Beauty。　Otherwise　we　must　reject　these　universals　and　call　in　relation　here　also：　justice　would　arise　from　a　certain　attitude　in　a　given　situation；　Beauty　from　a　certain　pattern　of　the　person　with　nothing　present　able　to　produce　the　beauty；　nothing　coming　from　without　to　effect　that　agreeable　appearance。　　　　　You　see　something　which　you　pronounce　to　be　a　unity；　that　thing　possesses　also　size；　form；　and　a　host　of　other　characteristics　you　might　name；　size；　bulk；　sweetness；　bitterness　and　other　Ideas　are　actually　present　in　the　thing；　it　surely　cannot　be　thought　that；　while　every　conceivable　quality　has　Real…Being；　quantity　＇Number＇　has　not　and　that　while　continuous　quantity　exists；　discrete　quantity　does　not　and　this　though　continuous　quantity　is　measured　by　the　discrete。　No：　as　size　by　the　presence　of　Magnitude；　and　Oneness　by　the　presence　of　Unity；　so　with　Duality　and　all　the　other　numerical　modes。　　　　　As　to　the　How　of　participation；　the　enquiry　is　that　of　all　participation　in　Ideal　Forms；　we　must　note；　however；　that　the　presence　of　the　Decad　in　the　looser　totals　is　different　from　its　presence　in　the　continuous；　there　is　difference　again　in　its　presence　within　many　powers　where　multiplicity　is　concentred　in　unity；　arrived　at　the　Intellectuals；　there　too　we　discover　Number；　the　Authentic　Number；　no　longer　entering　the　alien；　Decad…Absolute　not　Decad　of　some　particular　Intellectual　group。　　　　　15。　We　must　repeat：　The　Collective　Being；　the　Authentic；　There；　is　at　once　Being　and　Intellectual…Principle　and　the　Complete　Living　Form；　thus　it　includes　the　total　of　living　things；　the　Unity　There　is　reproduced　by　the　unity　of　this　living　universe　in　the　degree　possible　to　it…　for　the　sense…nature　as　such　cannot　compass　that　transcendental　unity…　thus　that　Living…All　is　inevitably　Number…Entire：　if　the　Number　were　not　complete；　the　All　would　be　deficient　to　the　extent　of　some　number；　and　if　every　number　applicable　to　living　things　were　not　contained　in　it；　it　would　not　be　the　all…comprehending　Life…Form。　Therefore；　Number　exists　before　every　living　thing；　before　the　collective　Life…Form。　　　　　Again：　Man　exists　in　the　Intellectual　and　with　him　all　other　living　things；　both　by　possession　of　Real…Being　and　because　that　is　the　Life…Form　Complete。　Even　the　man　of　this　sphere　is　a　member　of　the　Intellectual　since　that　is　the　Life…Form　Complete；　every　living　thing　by　virtue　of　having　life；　is　There；　There　in　the　Life…form；　and　man　is　There　also；　in　the　Intellectual；　in　so　far　as　he　is　intellect；　for　all　intelligences　are　severally　members　of　That。　Now　all　this　means　Number　There。　Yet　even　in　Intellect　Number　is　not　present　primally；　its　presence　There　is　the　reckoning　of　the　Acts　of　Intellectual…Principle；　it　tallies　with　the　justice　in　Intellectual…Principle；　its　moral　wisdom；　its　virtues；　its　knowledge；　all　whose　possession　makes　That　Principle　what　it　is。　　　　　But　knowledge…　must　not　this　imply　presence　to　the　alien？　No；　knowledge；　known　and　knower　are　an　identity；　so　with　all　the　rest；　every　member　of　Intellectual…Principle　is　therefore　present　to　it　primally；　justice；　for　example；　is　not　accidental　to　it　as　to　soul　in　its　character　as　soul；　where　these　virtues　are　mainly　potential　becoming　actual　by　the　intention　towards　Intellectual…Principle　and　association　with　it。　　　　　Next　we　come　to　Being；　fully　realized；　and　this　is　the　seat　of　Number；　by　Number；　Being　brings　forth　the　Beings；　its　movement　is　planned　to　Number；　it　establishes　the　numbers　of　its　offspring　before　bringing　them　to　be；　in　the　same　way　as　it　establishes　its　own　unity　by　linking　pure　Being　to　the　First：　the　numbers　do　not　link　the　lower　to　the　First；　it　suffices　that　Being　is　so　linked；　for　Being；　in　taking　form　as　Number；　binds　its　members　to　itself。　As　a　unity；　it　suffers　no　division；　remaining　self…constant；　as　a　thing　of　division；　containing　its　chosen　total　of　members；　it　knows　that　total　and　so　brings　forth　Number；　a　phase　therefore　of　its　content：　its　development　of　part　is　ruled　by　the　powers　of　Number；　and　the　Beings　it　produces　sum　to　that　Number。　Thus　Number；　the　primal　and　true；　is　Principle　and　source　of　actuality　to　the　Beings。　　　　　Hence　it　is　that　in　our　sphere；　also；　Number　accompanies　the　coming　to　be　of　particular　things　and　to　suppose　another　number　than　the　actual　is　to　suppose　the　production　of　something　else　or　of　nothing。　　　　　These　then　are　the　primal　numbers；　they　are　numerable；　the　numbers　of　the　other　order　are　of　a　double　character；　as　derived　from　the　first　numbers　they　are　themselves　numerable　but　as　acting　for　those　first　they　are　measures　of　the　rest　of　things；　numbering　numbers　and　numerables。　For　how　could　they　declare　a　Decad　save　in　the　light　of　numbers　within　themselves？　　　　　16。　But　here　we　may　be　questioned　about　these　numbers　which　we　describe　as　the　primal　and　authentic：　　　　　〃Where　do　you　place　these　numbers；　in　what　genus　among　Beings？　To　everyone　they　seem　to　come　under　Quantity　and　you　have　certainly　brought　Quantity　in；　where　you　say　that　discrete　Quantity　equally　with　the　continuous　holds　place　among　Beings；　but　you　go　on　to　say　that　there　are　the　numbers　belonging　to　the　Firsts　and　then　talk　of　other　numbers　quite　distinct；　those　of　reckoning；　tell　us　how　you　arrange　all　this；　for　there　is　difficulty　here。　And　then；　the　unity　in　sense…things…　is　that　a　quantity　or　is　quantity　here　just　so　many　units　brought　together；　the　unity　being　the　starting…point　of　quantity　but　not　quantity　itself？　And；　if　the　starting…point；　is　it　a　kindred　thing　or　of　another　genus？　All　this　you　owe　it　to　us　to　make　clear。〃　　　　　Be　it　so；　we　begin　by　pointing　out　a　distinction：　　　　　You　take　one　thing　with　another…　for　we　must　first　deal　with　objects　of　sense…　a　dog　and　a　man；　or　two　men；　or　you　take　a　group　and　affirm　ten；　a　decad　of　men：　in　this　case　the　number　affirmed　is　not　a　Reality；　even　as　Reality　goes　in　the　sphere　of　sense；　but　is　purely　Quantity：　similarly　when　you　resolve　into　units；　breaking　up　the　decad；　those　units　are　your　principle　of　Quantity　since　the　single　individual　is　not　a　unity　absolute。　　　　　But　the　case　is　different　when　you　consider　one　man　in　himself　and　affirm　a　certain　number；　duality；　for　example；　in　that　he　is　at　once　living　and　reasoning。　　　　　By　this　analysis　and　totalling；　you　get　quantity；　but　there　are　two　objects　under　consideration　and　each　of　these　is　one；　each　of　the　unities　contributes　to　the　complete　being　and　the　oneness　is　inherent　in　each；　this　is　another　kind　of　number；　number　essential；　even　the　duality　so　formed　is　no　posterior；　it　does　not　signify　a　quantity　apart　from　the　thing　but　the　quantity　in　the　essence　which　holds　the　thing　together。　The　number　here　is　no　mere　result　of　your　detailing；　the　things　exist　of　themselves　and　are　not　brought　together　by　your　reckoning；　but　what　has　it　to　do　with　essential　reality　that　you　count　one　man　in　with　another？　There　is　here　no　resultant　unity　such　as　that　of　a　choir…　the　decad　is　real　only　to　you　who　count　the　ten；　in　the　ten　of　your　reckoning　there　cannot　be　a　decad　without　a　unitary　basis；　it　is　you　that　make　th