the six enneads-第143章

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elf；　from　the　Good　it　takes　what　itself　did　not　possess。　From　that　Unity　came　multiplicity　to　Intellectual…Principle；　it　could　not　sustain　the　power　poured　upon　it　and　therefore　broke　it　up；　it　turned　that　one　power　into　variety　so　as　to　carry　it　piecemeal。　　　　　All　its　production；　effected　in　the　power　of　The　Good；　contains　goodness；　it　is　good；　itself；　since　it　is　constituted　by　these　things　of　good；　it　is　Good　made　diverse。　It　might　be　likened　to　a　living　sphere　teeming　with　variety；　to　a　globe　of　faces　radiant　with　faces　all　living；　to　a　unity　of　souls；　all　the　pure　souls；　not　faulty　but　the　perfect；　with　Intellect　enthroned　over　all　so　that　the　place　entire　glows　with　Intellectual　splendour。　　　　　But　this　would　be　to　see　it　from　without；　one　thing　seeing　another；　the　true　way　is　to　become　Intellectual…Principle　and　be；　our　very　selves；　what　we　are　to　see。　　　　　16。　But　even　there　we　are　not　to　remain　always；　in　that　beauty　of　the　multiple；　we　must　make　haste　yet　higher；　above　this　heaven　of　ours　and　even　that；　leaving　all　else　aside　we　ask　in　awe　〃Who　produced　that　realm　and　how？〃　Everything　There　is　a　single　Idea　in　an　individual　impression　and；　informed　by　The　Good；　possesses　the　universal　good　transcendent　over　all。　Each　possessing　that　Being　above；　possesses　also　the　total　Living…Form　in　virtue　of　that　transcendent　life；　possesses；　no　doubt；　much　else　as　well。　　　　　But　what　is　the　Nature　of　this　Transcendent　in　view　of　which　and　by　way　of　which　the　Ideas　are　good？　　　　　The　best　way　of　putting　the　question　is　to　ask　whether；　when　Intellectual…Principle　looked　towards　The　Good；　it　had　Intellection　of　that　unity　as　a　multiplicity　and；　itself　a　unity；　plied　its　Act　by　breaking　into　parts　what　it　was　too　feeble　to　know　as　a　whole。　　　　　No：　that　would　not　be　Intellection　looking　upon　the　Good；　it　would　be　a　looking　void　of　Intellection。　We　must　think　of　it　not　as　looking　but　as　living；　dependent　upon　That；　it　kept　itself　turned　Thither；　all　the　tendance　taking　place　There　and　upon　That　must　be　a　movement　teeming　with　life　and　must　so　fill　the　looking　Principle；　there　is　no　longer　bare　Act；　there　is　a　filling　to　saturation。　Forthwith　Intellectual…Principle　becomes　all　things；　knows　that　fact　in　virtue　of　its　self…knowing　and　at　once　becomes　Intellectual…Principle；　filled　so　as　to　hold　within　itself　that　object　of　its　vision；　seeing　all　by　the　light　from　the　Giver　and　bearing　that　Giver　with　it。　　　　　In　this　way　the　Supreme　may　be　understood　to　be　the　cause　at　once　of　essential　reality　and　of　the　knowing　of　reality。　The　sun；　cause　of　the　existence　of　sense…things　and　of　their　being　seen；　is　indirectly　the　cause　of　sight；　without　being　either　the　faculty　or　the　object：　similarly　this　Principle；　The　Good；　cause　of　Being　and　Intellectual…Principle；　is　a　light　appropriate　to　what　is　to　be　seen　There　and　to　their　seer；　neither　the　Beings　nor　the　Intellectual…Principle；　it　is　their　source　and　by　the　light　it　sheds　upon　both　makes　them　objects　of　Intellection。　This　filling　procures　the　existence；　after　the　filling；　the　being；　the　existence　achieved；　the　seeing　followed：　the　beginning　is　that　state　of　not　yet　having　been　filled；　though　there　is；　also；　the　beginning　which　means　that　the　Filling　Principle　was　outside　and　by　that　act　of　filling　gave　shape　to　the　filled。　　　　　17。　But　in　what　mode　are　these　secondaries；　and　Intellectual…Principle　itself；　within　the　First？　They　are　not　in　the　Filling　Principle；　they　are　not　in　the　filled　since　before　that　moment　it　did　not　contain　them。　　　　　Giving　need　not　comport　possessing；　in　this　order　we　are　to　think　of　a　giver　as　a　greater　and　of　a　gift　as　a　lower；　this　is　the　meaning　of　origin　among　real　Beings。　First　there　must　be　an　actualized　thing；　its　laters　must　be　potentially　their　own　priors；　a　first　must　transcend　its　derivatives；　the　giver　transcends　the　given；　as　a　superior。　If　therefore　there　is　a　prior　to　actuality；　that　prior　transcends　Activity　and　so　transcends　Life。　Our　sphere　containing　life；　there　is　a　Giver　of　Life；　a　principle　of　greater　good；　of　greater　worth　than　Life；　this　possessed　Life　and　had　no　need　to　look　for　it　to　any　giver　in　possession　of　Life's　variety。　　　　　But　the　Life　was　a　vestige　of　that　Primal　not　a　life　lived　by　it；　Life；　then；　as　it　looked　towards　That　was　undetermined；　having　looked　it　had　determination　though　That　had　none。　Life　looks　to　unity　and　is　determined　by　it；　taking　bound；　limit；　form。　But　this　form　is　in　the　shaped；　the　shaper　had　none；　the　limit　was　not　external　as　something　drawn　about　a　magnitude；　the　limit　was　that　of　the　multiplicity　of　the　Life　There；　limitless　itself　as　radiated　from　its　great　Prior；　the　Life　itself　was　not　that　of　some　determined　being；　or　it　would　be　no　more　than　the　life　of　an　individual。　Yet　it　is　defined；　it　must　then　have　been　defined　as　the　Life　of　a　unity　including　multiplicity；　certainly　too　each　item　of　the　multiplicity　is　determined；　determined　as　multiple　by　the　multiplicity　of　Life　but　as　a　unity　by　the　fact　of　limit。　　　　　As　what；　then；　is　its　unity　determined？　　　　　As　Intellectual…Principle：　determined　Life　is　Intellectual…Principle。　And　the　multiplicity？　　　　　As　the　multiplicity　of　Intellectual…Principles：　all　its　multiplicity　resolves　itself　into　Intellectual…Principles…　on　the　one　hand　the　collective　Principle；　on　the　other　the　particular　Principles。　　　　　But　does　this　collective　Intellectual…Principle　include　each　of　the　particular　Principles　as　identical　with　itself？　　　　　No：　it　would　be　thus　the　container　of　only　the　one　thing；　since　there　are　many　Intellectual…Principles　within　the　collective；　there　must　be　differentiation。　　　　　Once　more；　how　does　the　particular　Intellect　come　to　this　differentiation？　　　　　It　takes　its　characteristic　difference　by　becoming　entirely　a　unity　within　the　collective　whose　totality　could　not　be　identical　with　any　particular。　　　　　Thus　the　Life　in　the　Supreme　was　the　collectivity　of　power；　the　vision　taking　place　There　was　the　potentiality　of　all；　Intellectual…Principle；　thus　arising；　is　manifested　as　this　universe　of　Being。　It　stands　over　the　Beings　not　as　itself　requiring　base　but　that　it　may　serve　as　base　to　the　Form　of　the　Firsts；　the　Formless　Form。　And　it　takes　position　towards　the　soul；　becoming　a　light　to　the　soul　as　itself　finds　its　light　in　the　First；　whenever　Intellectual…Principle　becomes　the　determinant　of　soul　it　shapes　it　into　Reasoning　Soul；　by　communicating　a　trace　of　what　itself　has　come　to　possess。　　　　　Thus　Intellectual…Principle　is　a　vestige　of　the　Supreme；　but　since　the　vestige　is　a　Form　going　out　into　extension；　into　plurality；　that　Prior；　as　the　source　of　Form；　must　be　itself　without　shape　and　Form：　if　the　Prior　were　a　Form；　the　Intellectual…Principle　itself　could　be　only　a　Reason…Principle。　It　was　necessary　that　The　First　be　utterly　without　multiplicity；　for　otherwise　it　must　be　again　referred　to　a　prior。　　　　　18。　But　in　what　way　is　the　content　of　Intellectual…Principle　participant　in　good？　Is　it　because　each　member　of　it　is　an　Idea　or　because　of　their　beauty　or　how？　　　　　Anything　coming　from　The　Good　carries　the　image　and　type　belonging　to　that　original　or　deriving　from　it；　as　anything　going　back　to　warmth　or　sweetness　carries　the　memory　of　those　originals：　Life　entered　into　Intellectual…Principle　from　The　Supreme；　for　its　origin　is　in　the　Activity　streaming　Thence；　Intellectual…Principle　springs　from　the　Supreme；　and　with　it　the　beauty　of　the　Ideas；　at　once　all　these；　Life；　Intellectual…Principle；　Idea；　must　inevitably　have　goodness。　　　　　But　what　is　the　common　element　in　them？　Derivation　from　the　First　is　not　enough　to　procure　identical　quality；　there　must　be　some　element　held　in　common　by　the　things　derived：　one　source　may　produce　many　differing　things　as　also　one　outgoing　thing　may　take　difference　in　various　recipients：　what　enters　into　the　First　Act　is　different　from　what　that　Act　transmits　and　there　is　difference；　again；　in　the　effect　here。　Nonetheless　every　item　may　be　good　in　a　degree　of　its　own。　To　what；　then；　is　the　highest　degree　due？　　　　　But　first　we　must　ask　whether　Life　is　a　good；　bare　Life；　or　only　the　Life　streaming　Thence；　very　different　from　the　Life　known　here？　Once　more；　then；　what　constitutes　the　goodness　of　Life？　　　　　The　Life　of　The　Good；　or　rather　not　its　Life　but　that　given　forth　from　it。　　　　　But　if　in　that　higher　Life　there　must　be　something　from　That；　something　which　is　the　Authentic　Life；　we　must　admit　that　since　nothing　worthless　can　come　Thence　Life　in　itself　is　good；　so　too　we　must　admit；　in　the　case　of　Authentic　Intellectual…Principle；　that　its　Life　because　good　derives　from　that　First；　thus　it　becomes　clear　that　every　Idea　is　good　and　informed　by　the　Good。　The　Ideas　must　have　something　of　good；　whether　as　a　common　property　or　as　a　distinct　attribution　or　as　held　in　some　distinct　measure。　　　　　Thus　it　is　established　that　the　particular　Idea　contains　in　its　essence　something　of　good　and　thereby　becomes　a　good　thing；　for　Life　we　found　to　be　good　not　in　the　bare　being　but　in　its　derivation　from　the　Authentic；　the　Supreme　whence　it　sprung：　and　the　same　is　true　of　Intellectual…Principle：　we　are　forced　therefore　admit　a　certain　identity。　　　　　When；　with　all　their　differences；　things　may　be　affirmed　to　have　a　measure　of　identity；　the　matter　of　the　identity　may　very　well　be　established　in　their　very　essence　and　yet　be　mentally　abstracted；　thus　life　in　man　or　horse　yields　the　notion　of　animal；　from　water　or　fire　we　may　get　that　of　warmth；　the　first　case　is　a　definition　of　Kind；　the　other　two　cite　qualities；　primary　and　secondary　respectively。　Both　or　one　part　of　Intellect；　then；　would　be　called　by　the　one　term　good。　　　　　Is　The　Good；　then；　inherent　in　the　Ideas　essentially？　Each　of　them　is　good　but　the　goodness　is　not　that　of　the　Unity…Good。　How；　then；　is　it　present？　　　　　By　the　mode　of　parts。　　　　　But　The　Good　is　without　parts？　　　　　No　doubt　The　Good　is　a　unity；　but　here　it　has　become　particularized。　The　First　Activity　is　good　and　anything　determined　in　accord　with　it　is　good　as　also　is　any　resultant。　There　is　the　good　that　is　good　by　origin　in　The　First；　the　good　that　is　in　an　ordered　system　derived　from　that　earlier；　and　the　good　that　is　in　the　actualization　＇in　the　thing　participant＇。　Derived；　then；　not　identical…　like　the　speech　and　walk　and　other　characteristics　of　one　man；　each　playing　its　due　part。　　　　　Here；　it　is　obvious；　goodness　depends　upon　order；　rhythm；　but　what　equivalent　exists　There？　　　　　We　might　answer　that　in　the　case　of　the　sense…order；　too；　the　good　is　imposed　since　the　ordering　is　of　things　different　from　the　Orderer　but　that　There　the　very　things　are　good。　　　　　But　why　are　they　thus　good　in　themselves？　We　cannot　be　content　with　the　conviction　of　their　goodness　on　the　ground　of　their　origin　in　that　realm：　we　do　not　deny　that　things　deriving　Thence　are　good；　but　our　subject　demands　that　we　discover　the　mode　by　which　they　come　to　possess　that　goodness。　　　　　19。　Are　we　to　rest　all　on　pursuit　and　on　the　soul？　Is　it　enough　to　put　faith　in　the　soul's　choice　and　call　that　good　which　the　soul　pursues；　never　asking　ourselves　the　motive　of　its　choice？　We　marshal　demonstration　as　to　the　nature　of　everything　else；　is　the　good　to　be　dismissed　as　choice？　　　　　Several　absurdities　would　be　entailed。　The　good　becomes　a　mere　attribute　of　things；　objects　of　pursuit　are　many