the six enneads-第91节

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human　being。　　　　　Pleasures　and　pains…　the　conditions；　that　is；　not　the　perception　of　them…　and　the　nascent　stage　of　desire；　we　assigned　to　the　body　as　a　determined　thing；　the　body　brought；　in　some　sense；　to　life：　are　we　entitled　to　say　the　same　of　the　nascent　stage　of　passion？　Are　we　to　consider　passion　in　all　its　forms　as　vested　in　the　determined　body　or　in　something　belonging　to　it；　for　instance　in　the　heart　or　the　bile　necessarily　taking　condition　within　a　body　not　dead？　Or　are　we　to　think　that　just　as　that　which　bestows　the　vestige　of　the　soul　is　a　distinct　entity；　so　we　may　reason　in　this　case…　the　passionate　element　being　one　distinct　thing；　itself；　and　not　deriving　from　any　passionate　or　percipient　faculty？　　　　　Now　in　the　first　case　the　soul…principle　involved；　the　vegetal；　pervades　the　entire　body；　so　that　pain　and　pleasure　and　nascent　desire　for　the　satisfaction　of　need　are　present　all　over　it…　there　is　possibly　some　doubt　as　to　the　sexual　impulse；　which；　however；　it　may　suffice　to　assign　to　the　organs　by　which　it　is　executed…　but　in　general　the　region　about　the　liver　may　be　taken　to　be　the　starting　point　of　desire；　since　it　is　the　main　acting　point　of　the　vegetal　principle　which　transmits　the　vestige　phase　of　the　soul　to　the　liver　and　body…　the　seat；　because　the　spring。　　　　　But　in　this　other　case；　of　passion；　we　have　to　settle　what　it　is；　what　form　of　soul　it　represents：　does　it　act　by　communicating　a　lower　phase　of　itself　to　the　regions　round　the　heart；　or　is　it　set　in　motion　by　the　higher　soul…phase　impinging　upon　the　Conjoint　＇the　animate…total＇；　or　is　there；　in　such　conditions　no　question　of　soul…phase；　but　simply　passion　itself　producing　the　act　or　state　of　＇for　example＇　anger？　　　　　Evidently　the　first　point　for　enquiry　is　what　passion　is。　　　　　Now　we　all　know　that　we　feel　anger　not　only　over　our　own　bodily　suffering；　but　also　over　the　conduct　of　others；　as　when　some　of　our　associates　act　against　our　right　and　due；　and　in　general　over　any　unseemly　conduct。　It　is　at　once　evident　that　anger　implies　some　subject　capable　of　sensation　and　of　judgement：　and　this　consideration　suffices　to　show　that　the　vegetal　nature　is　not　its　source；　that　we　must　look　for　its　origin　elsewhere。　　　　　On　the　other　hand；　anger　follows　closely　upon　bodily　states；　people　in　whom　the　blood　and　the　bile　are　intensely　active　are　as　quick　to　anger　as　those　of　cool　blood　and　no　bile　are　slow；　animals　grow　angry　though　they　pay　attention　to　no　outside　combinations　except　where　they　recognize　physical　danger；　all　this　forces　us　again　to　place　the　seat　of　anger　in　the　strictly　corporeal　element；　the　principle　by　which　the　animal　organism　is　held　together。　Similarly；　that　anger　or　its　first　stirring　depends　upon　the　condition　of　the　body　follows　from　the　consideration　that　the　same　people　are　more　irritable　ill　than　well；　fasting　than　after　food：　it　would　seem　that　the　bile　and　the　blood；　acting　as　vehicles　of　life；　produce　these　emotions。　　　　　Our　conclusion　＇reconciling　with　these　corporeal　facts　the　psychic　or　mental　element　indicated＇　will　identify；　first；　some　suffering　in　the　body　answered　by　a　movement　in　the　blood　or　in　the　bile：　sensation　ensues　and　the　soul；　brought　by　means　of　the　representative　faculty　to　partake　in　the　condition　of　the　affected　body；　is　directed　towards　the　cause　of　the　pain：　the　reasoning　soul；　in　turn；　from　its　place　above　the　phase　not　inbound　with　body…acts　in　its　own　mode　when　the　breach　of　order　has　become　manifest　to　it：　it　calls　in　the　alliance　of　that　ready　passionate　faculty　which　is　the　natural　combatant　of　the　evil　disclosed。　　　　　Thus　anger　has　two　phases；　there　is　firstly　that　which；　rising　apart　from　all　process　of　reasoning；　draws　reason　to　itself　by　the　medium　of　the　imaging　faculty；　and　secondly　that　which；　rising　in　reason；　touches　finally　upon　the　specific　principle　of　the　emotion。　Both　these　depend　upon　the　existence　of　that　principle　of　vegetal　life　and　generation　by　which　the　body　becomes　an　organism　aware　of　pleasure　and　pain：　this　principle　it　was　that　made　the　body　a　thing　of　bile　and　bitterness；　and　thus　it　leads　the　indwelling　soul…phase　to　corresponding　states…　churlish　and　angry　under　stress　of　environment…　so　that　being　wronged　itself；　it　tries；　as　we　may　put　it；　to　return　the　wrong　upon　its　surroundings；　and　bring　them　to　the　same　condition。　　　　　That　this　soul…vestige；　which　determines　the　movements　of　passion　is　of　one　essence　＇con…substantial＇　with　the　other　is　evident　from　the　consideration　that　those　of　us　less　avid　of　corporeal　pleasures；　especially　those　that　wholly　repudiate　the　body；　are　the　least　prone　to　anger　and　to　all　experiences　not　rising　from　reason。　　　　　That　this　vegetal　principle；　underlying　anger；　should　be　present　in　trees　and　yet　passion　be　lacking　in　them　cannot　surprise　us　since　they　are　not　subject　to　the　movements　of　blood　and　bile。　If　the　occasions　of　anger　presented　themselves　where　there　is　no　power　of　sensation　there　could　be　no　more　than　a　physical　ebullition　with　something　approaching　to　resentment　＇an　unconscious　reaction＇；　where　sensation　exists　there　is　at　once　something　more；　the　recognition　of　wrong　and　of　the　necessary　defence　carries　with　it　the　intentional　act。　　　　　But　the　division　of　the　unreasoning　phase　of　the　soul　into　a　desiring　faculty　and　a　passionate　faculty…　the　first　identical　with　the　vegetal　principle；　the　second　being　a　lower　phase　of　it　acting　upon　the　blood　or　bile　or　upon　the　entire　living　organism…　such　a　division　would　not　give　us　a　true　opposition；　for　the　two　would　stand　in　the　relation　of　earlier　phase　to　derivative。　　　　　This　difficulty　is　reasonably　met　by　considering　that　both　faculties　are　derivatives　and　making　the　division　apply　to　them　in　so　far　as　they　are　new　productions　from　a　common　source；　for　the　division　applies　to　movements　of　desire　as　such；　not　to　the　essence　from　which　they　rise。　　　　　That　essence　is　not；　of　its　own　nature；　desire；　it　is；　however；　the　force　which　by　consolidating　itself　with　the　active　manifestation　proceeding　from　it　makes　the　desire　a　completed　thing。　And　that　derivative　which　culminates　in　passion　may　not　unreasonably　be　thought　of　as　a　vestige…phase　lodged　about　the　heart；　since　the　heart　is　not　the　seat　of　the　soul；　but　merely　the　centre　to　that　portion　of　the　blood　which　is　concerned　in　the　movements　of　passion。　　　　　29。　But…　keeping　to　our　illustration；　by　which　the　body　is　warmed　by　soul　and　not　merely　illuminated　by　it…　how　is　it　that　when　the　higher　soul　withdraws　there　is　no　further　trace　of　the　vital　principle？　　　　　For　a　brief　space　there　is；　and；　precisely；　it　begins　to　fade　away　immediately　upon　the　withdrawal　of　the　other；　as　in　the　case　of　warmed　objects　when　the　fire　is　no　longer　near　them：　similarly　hair　and　nails　still　grow　on　the　dead；　animals　cut　to　pieces　wriggle　for　a　good　time　after；　these　are　signs　of　a　life　force　still　indwelling。　　　　　Besides；　simultaneous　withdrawal　would　not　prove　the　identity　of　the　higher　and　lower　phases：　when　the　sun　withdraws　there　goes　with　it　not　merely　the　light　emanating　from　it；　guided　by　it；　attached　to　it；　but　also　at　once　that　light　seen　upon　obliquely　situated　objects；　a　light　secondary　to　the　sun's　and　cast　upon　things　outside　of　its　path　＇reflected　light　showing　as　colour＇；　the　two　are　not　identical　and　yet　they　disappear　together。　　　　　But　is　this　simultaneous　withdrawal　or　frank　obliteration？　　　　　The　question　applies　equally　to　this　secondary　light　and　to　the　corporeal　life；　that　life　which　we　think　of　as　being　completely　sunk　into　body。　　　　　No　light　whatever　remains　in　the　objects　once　illuminated；　that　much　is　certain；　but　we　have　to　ask　whether　it　has　sunk　back　into　its　source　or　is　simply　no　longer　in　existence。　　　　　How　could　it　pass　out　of　being；　a　thing　that　once　has　been？　　　　　But　what　really　was　it？　We　must　remember　that　what　we　know　as　colour　belongs　to　bodies　by　the　fact　that　they　throw　off　light；　yet　when　corruptible　bodies　are　transformed　the　colour　disappears　and　we　no　more　ask　where　the　colour　of　a　burned…out　fire　is　than　where　its　shape　is。　　　　　Still：　the　shape　is　merely　a　configuration；　like　the　lie　of　the　hands　clenched　or　spread；　the　colour　is　no　such　accidental　but　is　more　like；　for　example；　sweetness：　when　a　material　substance　breaks　up；　the　sweetness　of　what　was　sweet　in　it；　and　the　fragrance　of　what　was　fragrant；　may　very　well　not　be　annihilated；　but　enter　into　some　other　substance；　passing　unobserved　there　because　the　new　habitat　is　not　such　that　the　entrant　qualities　now　offer　anything　solid　to　perception。　　　　　May　we　not　think　that；　similarly；　the　light　belonging　to　bodies　that　have　been　dissolved　remains　in　being　while　the　solid　total；　made　up　of　all　that　is　characteristic；　disappears？　　　　　It　might　be　said　that　the　seeing　is　merely　the　sequel　to　some　law　＇of　our　own　nature＇；　so　that　what　we　call　qualities　do　not　actually　exist　in　the　substances。　　　　　But　this　is　to　make　the　qualities　indestructible　and　not　dependent　upon　the　composition　of　the　body；　it　would　no　longer　be　the　Reason…Principles　within　the　sperm　that　produce；　for　instance；　the　colours　of　a　bird's　variegated　plumage；　these　principles　would　merely　blend　and　place　them；　or　if　they　produced　them　would　draw　also　on　the　full　store　of　colours　in　the　sky；　producing　in　the　se