the six enneads-第187节
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xisting before bringing Himself into existence〃； when He acted He was not in some state that could be described as 〃before existing。〃 He was already existent entirely。 Now assuredly an Activity not subjected essence is utterly free； God's selfhood； then； is of his own Act。 If his being has to be ensured by something else； He is no longer the self…existent First： if it be true to say that He is his own container； then He inducts Himself； for all that He contains is his own production from the beginning since from the beginning He caused the being of all that by nature He contains。 If there had been a moment from which He began to be； it would be possible assert his self…making in the literal sense； but； since what He is He is from before all time； his self…making is to be understood as simultaneous with Himself； the being is one and the same with the making and eternal 〃coming into existence。〃 This is the source also of his self…disposal… strictly applicable if there were a duality； but conveying； in the case of a unity； a disposing without a disposed； an abstract disposing。 But how a disposer with nothing to dispose？ In that there is here a disposer looking to a prior when there is none： since there is no prior； This is the First… but a First not in order but in sovereignty； in power purely self…controlled。 Purely； then nothing can be There that is under any external disposition； all in God is self…willing。 What then is there of his content that is not Himself； what that is not in Act； what not his work？ Imagine in Him anything not of his Act and at once His existence ceases to be pure； He is not self…disposing； not all…powerful： in that at least of whose doing He is not master He would be impotent。 21。 Could He then have made Himself otherwise than as He did？ If He could we must deny Him the power to produce goodness for He certainly cannot produce evil。 Power； There； is no producer of the inapt； it is that steadfast constant which is most decidedly power by inability to depart from unity： ability to produce the inapt inability to hold by the fitting； that self…making must be definite once for all since it is the right； besides； who could upset what is made by the will of God and is itself that will？ But whence does He draw that will seeing that essence； source of will； is inactive in Him？ The will was included in the essence； they were identical： or was there something； this will for instance； not existing in Him？ All was will； nothing unwilled in Him。 There is then nothing before that will： God and will were primally identical。 God； therefore； is what He willed； is such as He willed； and all that ensued upon that willing was what that definite willing engendered： but it engendered nothing new； all existed from the first。 As for his 〃self…containing；〃 this rightly understood can mean only that all the rest is maintained in virtue of Him by means of a certain participation； all traces back to the Supreme； God Himself； self…existing always； needs no containing； no participating； all in Him belongs to Him or rather He needs nothing from them in order to being Himself。 When therefore you seek to state or to conceive Him； put all else aside； abstracting all； keep solely to Him； see that you add nothing； be sure that your theory of God does not lessen Him。 Even you are able to take contact with Something in which there is no more than That Thing itself to affirm and know； Something which lies away above all and is… it alone… veritably free； subject not even to its own law； solely and essentially That One Thing； while all else is thing and something added。 NINTH TRACTATE。
ON THE GOOD； OR THE ONE。
1。 It is in virtue of unity that beings are beings。 This is equally true of things whose existence is primal and of all that are in any degree to be numbered among beings。 What could exist at all except as one thing？ Deprived of unity； a thing ceases to be what it is called： no army unless as a unity： a chorus； a flock； must be one thing。 Even house and ship demand unity； one house； one ship； unity gone； neither remains thus even continuous magnitudes could not exist without an inherent unity； break them apart and their very being is altered in the measure of the breach of unity。 Take plant and animal； the material form stands a unity； fallen from that into a litter of fragments； the things have lost their being； what was is no longer there； it is replaced by quite other things… as many others； precisely； as possess unity。 Health； similarly； is the condition of a body acting as a co…ordinate unity。 Beauty appears when limbs and features are controlled by this principle； unity。 Moral excellence is of a soul acting as a concordant total； brought to unity。 Come thus to soul… which brings all to unity； making； moulding； shaping； ranging to order… there is a temptation to say 〃Soul is the bestower of unity； soul therefore is the unity。〃 But soul bestows other characteristics upon material things and yet remains distinct from its gift： shape； Ideal…Form and the rest are all distinct from the giving soul； so； clearly； with this gift of unity； soul to make things unities looks out upon the unity just as it makes man by looking upon Man； realizing in the man the unity belonging to Man。 Anything that can be described as a unity is so in the precise degree in which it holds a characteristic being； the less or more the degree of the being； the less or more the unity。 Soul； while distinct from unity's very self； is a thing of the greater unity in proportion as it is of the greater； the authentic； being。 Absolute unity it is not： it is soul and one soul； the unity in some sense a concomitant； there are two things； soul and soul's unity as there is body with body's unity。 The looser aggregates； such as a choir； are furthest from unity； the more compact are the nearer； soul is nearer yet but still a participant。 Is soul to be identified with unity on the ground that unless it were one thing it could not be soul？ No； unity is equally necessary to every other thing； yet unity stands distinct from them； body and unity are not identical； body； too； is still a participant。 Besides； the soul； even the collective soul for all its absence of part； is a manifold： it has diverse powers… reasoning； desiring； perceiving… all held together by this chain of unity。 Itself a unity； soul confers unity； but also accepts it。 2。 It may be suggested that； while in the unities of the partial order the essence and the unity are distinct； yet in collective existence； in Real Being； they are identical； so that when we have grasped Being we hold unity； Real Being would coincide with Unity。 Thus； taking the Intellectual…Principle as Essential Being； that principle and the Unity Absolute would be at once Primal Being and Pure Unity； purveying； accordingly； to the rest of things something of Being and something； in proportion； of the unity which is itself。 There is nothing with which the unity would be more plausibly identified than with Being； either it is Being as a given man is man or it will correspond to the Number which rules in the realm of the particular； it will be a number applying to a certain unique thing as the number two applies to others。 Now if Number is a thing among things； then clearly so this unity must be； we would have to discover what thing of things it is。 If Number is not a thing but an operation of the mind moving out to reckon； then the unity will not be a thing。 We found that anything losing unity loses its being； we are therefore obliged to enquire whether the unity in particulars is identical with the being； and unity absolute identical with collective being。 Now the being of the particular is a manifold； unity cannot be a manifold； there must therefore be a distinction between Being and Unity。 Thus a man is at once a reasoning living being and a total of parts； his variety is held together by his unity； man therefore and unity are different… man a thing of parts against unity partless。 Much more must Collective Being； as container of all existence； be a manifold and therefore distinct from the unity in which it is but participant。 Again； Collective Being contains life and intelligence… it is no dead thing… and so； once more； is a manifold。 If Being is identical with Intellectual…Principle； even at that it is a manifold； all the more so when count is taken of the Ideal Forms in it； for the Idea； particular or collective； is； after all； a numerable agglomeration whose unity is that of a kosmos。 Above all； unity is The First： but Intellectual…Principle； Ideas and Being； cannot be so； for any member of the realm of Forms is an aggregation； a compound； and therefore… since components must precede their compound… is a later。 Other considerations also go to show that the Intellectual…Principle cannot be the First。 Intellect must be above the Intellectual Act： at least in its higher phase； that not concerned with the outer universe； it must be intent upon its Prior； its introversion is a conversion upon the Principle。 Considered as at once Thinker and Object of its Thought； it is dual； not simplex； not The Unity：
