the six enneads-第43节
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
ondition and of all movement whether without or… supposing that we are allowed as individuals some little power towards personal act… within ourselves。 But it is the theory of the most rigid and universal Necessity： all the causative forces enter into the system； and so every several phenomenon rises necessarily； where nothing escapes Destiny； nothing has power to check or to change。 Such forces beating upon us； as it were； from one general cause leave us no resource but to go where they drive。 All our ideas will be determined by a chain of previous causes； our doings will be determined by those ideas； personal action becomes a mere word。 That we are the agents does not save our freedom when our action is prescribed by those causes； we have precisely what belongs to everything that lives； to infants guided by blind impulses； to lunatics； all these act； why； even fire acts； there is act in everything that follows the plan of its being； servilely。 No one that sees the implications of this theory can hesitate： unable to halt at such a determinant principle； we seek for other explanations of our action。 8。 What can this other cause be； one standing above those treated of； one that leaves nothing causeless； that preserves sequence and order in the Universe and yet allows ourselves some reality and leaves room for prediction and augury？ Soul： we must place at the crest of the world of beings； this other Principle； not merely the Soul of the Universe but； included in it； the Soul of the individual： this； no mean Principle； is needed to be the bond of union in the total of things； not； itself； a thing sprung like things from life…seeds； but a first…hand Cause； bodiless and therefore supreme over itself； free； beyond the reach of kosmic Cause： for； brought into body； it would not be unrestrictedly sovereign； it would hold rank in a series。 Now the environment into which this independent principle enters； when it comes to this midpoint； will be largely led by secondary causes ＇or； by chance…causes＇： there will therefore be a compromise； the action of the Soul will be in part guided by this environment while in other matters it will be sovereign； leading the way where it will。 The nobler Soul will have the greater power； the poorer Soul； the lesser。 A soul which defers to the bodily temperament cannot escape desire and rage and is abject in poverty； overbearing in wealth； arbitrary in power。 The soul of nobler nature holds good against its surroundings； it is more apt to change them than to be changed； so that often it improves the environment and； where it must make concession； at least keeps its innocence。 9。 We admit； then； a Necessity in all that is brought about by this compromise between evil and accidental circumstance： what room was there for anything else than the thing that is？ Given all the causes； all must happen beyond aye or nay… that is； all the external and whatever may be due to the sidereal circuit… therefore when the Soul has been modified by outer forces and acts under that pressure so that what it does is no more than an unreflecting acceptance of stimulus； neither the act nor the state can be described as voluntary： so； too； when even from within itself； it falls at times below its best and ignores the true； the highest； laws of action。 But when our Soul holds to its Reason…Principle； to the guide； pure and detached and native to itself； only then can we speak of personal operation； of voluntary act。 Things so done may truly be described as our doing； for they have no other source； they are the issue of the unmingled Soul； a Principle that is a First； a leader； a sovereign not subject to the errors of ignorance； not to be overthrown by the tyranny of the desires which； where they can break in； drive and drag； so as to allow of no act of ours； but mere answer to stimulus。 10。 To sum the results of our argument： All things and events are foreshown and brought into being by causes； but the causation is of two Kinds； there are results originating from the Soul and results due to other causes； those of the environment。 In the action of our Souls all that is done of their own motion in the light of sound reason is the Soul's work； while what is done where they are hindered from their own action is not so much done as suffered。 Unwisdom； then； is not due to the Soul； and； in general… if we mean by Fate a compulsion outside ourselves… an act is fated when it is contrary to wisdom。 But all our best is of our own doing： such is our nature as long as we remain detached。 The wise and good do perform acts； their right action is the expression of their own power： in the others it comes in the breathing spaces when the passions are in abeyance； but it is not that they draw this occasional wisdom from outside themselves； simply； they are for the time being unhindered。 SECOND TRACTATE。
ON PROVIDENCE （1）。
1。 To make the existence and coherent structure of this Universe depend upon automatic activity and upon chance is against all good sense。 Such a notion could be entertained only where there is neither intelligence nor even ordinary perception； and reason enough has been urged against it； though none is really necessary。 But there is still the question as to the process by which the individual things of this sphere have come into being； how they were made。 Some of them seem so undesirable as to cast doubts upon a Universal Providence； and we find； on the one hand； the denial of any controlling power； on the other the belief that the Kosmos is the work of an evil creator。 This matter must be examined through and through from the very first principles。 We may； however； omit for the present any consideration of the particular providence； that beforehand decision which accomplishes or holds things in abeyance to some good purpose and gives or withholds in our own regard： when we have established the Universal Providence which we affirm； we can link the secondary with it。 Of course the belief that after a certain lapse of time a Kosmos previously non…existent came into being would imply a foreseeing and a reasoned plan on the part of God providing for the production of the Universe and securing all possible perfection in it… a guidance and partial providence； therefore； such as is indicated。 But since we hold the eternal existence of the Universe； the utter absence of a beginning to it； we are forced； in sound and sequent reasoning； to explain the providence ruling in the Universe as a universal consonance with the divine Intelligence to which the Kosmos is subsequent not in time but in the fact of derivation； in the fact that the Divine Intelligence； preceding it in Kind； is its cause as being the Archetype and Model which it merely images； the primal by which； from all eternity； it has its existence and subsistence。 The relationship may be presented thus： The authentic and primal Kosmos is the Being of the Intellectual Principle and of the Veritable Existent。 This contains within itself no spatial distinction； and has none of the feebleness of division； and even its parts bring no incompleteness to it since here the individual is not severed from the entire。 In this Nature inheres all life and all intellect； a life living and having intellection as one act within a unity： every part that it gives forth is a whole； all its content is its very own； for there is here no separation of thing from thing； no part standing in isolated existence estranged from the rest； and therefore nowhere is there any wronging of any other； any opposition。 Everywhere one and complete； it is at rest throughout and shows difference at no point； it does not make over any of its content into any new form； there can be no reason for changing what is everywhere perfect。 Why should Reason elaborate yet another Reason； or Intelligence another Intelligence？ An indwelling power of making things is in the character of a being not at all points as it should be but making； moving； by reason of some failure in quality。 Those whose nature is all blessedness have no more to do than to repose in themselves and be their being。 A widespread activity is dangerous to those who must go out from themselves to act。 But such is the blessedness of this Being that in its very non…action it magnificently operates and in its self…dwelling it produces mightily。 2。 By derivation from that Authentic Kosmos； one within itself； there subsists this lower kosmos； no longer a true unity。 It is multiple； divided into various elements； thing standing apart from thing in a new estrangement。 No longer is there concord unbroken； hostility； too； has entered as the result of difference and distance； imperfection has inevitably introduced discord； for a part is not self…sufficient； it must pursue something outside itself for its fulfillment； and so it becomes the enemy to what it needs。 This Kosmos of parts has come into being not as the result of a judgement establishing its desirability； but by the sheer necessity of a secondary Kind。 The Intellectual Realm was not of a nature to be the ultimate of existents。 It was the First and it held great power； all there is o
