the six enneads-第154部分

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ard　of　the　essence；　something　contributory　to　the　being：　the　essence；　then；　preceded　the　safeguard　and　the　cause　was　inbound　with　the　essence；　distinct；　this　cause　is　in　its　nature　a　part　of　the　essence。　　　　　All　parts；　thus；　exist　in　regard　to　each　other：　the　essence　is　all…embracing；　complete；　entire；　the　excellency　is　inbound　with　the　cause　and　embraced　by　it；　the　being；　the　essence；　the　cause；　all　are　one。　　　　　But；　at　this；　sense…perception…　even　in　its　particular　modes…　is　involved　in　the　Idea　by　eternal　necessity；　in　virtue　of　the　completeness　of　the　Idea；　Intellectual…Principle；　as　all…inclusive；　contains　in　itself　all　by　which　we　are　brought；　later；　to　recognise　this　perfection　in　its　nature；　the　cause；　There；　was　one　total；　all…inclusive；　thus　Man　in　the　Intellectual　was　not　purely　intellect；　sense…perception　being　an　addition　made　upon　his　entry　into　birth：　all　this　would　seem　to　imply　a　tendance　in　that　great　Principle　towards　the　lower；　towards　this　sphere。　　　　　But　how　could　that　Principle　have　such　perception；　be　aware　of　things　of　sense？　Surely　it　is　untenable　on　the　one　hand　that　sense…perception　should　exist　There；　from　eternity；　and　on　the　other　that　only　upon　the　debasement　of　the　soul　should　there　be　sense…perception　here　and　the　accomplishment　in　this　realm　of　the　Act　of　what　was　always　a　power　in　that？　　　　　4。　To　meet　the　difficulty　we　must　make　a　close　examination　of　the　nature　of　Man　in　the　Intellectual；　perhaps；　though；　it　is　better　to　begin　with　the　man　of　this　plane　lest　we　be　reasoning　to　Man　There　from　a　misconception　of　Man　here。　There　may　even　be　some　who　deny　the　difference。　　　　　We　ask　first　whether　man　as　here　is　a　Reason…Principle　different　to　that　soul　which　produces　him　as　here　and　gives　him　life　and　thought；　or　is　he　that　very　soul　or；　again；　the　＇yet　lower＇　soul　using　the　human　body？　　　　　Now　if　man　is　a　reasonable　living　being　and　by　〃living　being〃　is　meant　a　conjoint　of　soul　and　body；　the　Reason…Principle　of　man　is　not　identical　with　soul。　But　if　the　conjoint　of　soul　and　body　is　the　reason…principle　of　man；　how　can　man　be　an　eternal　reality；　seeing　that　it　is　only　when　soul　and　body　have　come　together　that　the　Reason…Principle　so　constituted　appears？　　　　　The　Reason…Principle　will　be　the　foreteller　of　the　man　to　be；　not　the　Man　Absolute　with　which　we　are　dealing　but　more　like　his　definition；　and　not　at　that　indicating　his　nature　since　what　is　indicated　is　not　the　Idea　that　is　to　enter　Matter　but　only　that　of　the　known　thing；　the　conjoint。　We　have　not　yet　found　the　Man　we　are　seeking；　the　equivalent　of　the　Reason…Principle。　　　　　But…　it　may　be　said…　the　Reason…Principle　of　such　beings　must　be　some　conjoint；　one　element　in　another。　　　　　This　does　not　define　the　principle　of　either。　If　we　are　to　state　with　entire　accuracy　the　Reason…Principles　of　the　Forms　in　Matter　and　associated　with　Matter；　we　cannot　pass　over　the　generative　Reason…Principle；　in　this　case　that　of　Man；　especially　since　we　hold　that　a　complete　definition　must　cover　the　essential　manner　of　being。　　　　　What；　then；　is　this　essential　of　Man？　What　is　the　indwelling；　inseparable　something　which　constitutes　Man　as　here？　Is　the　Reason…Principle　itself　a　reasoning　living　being　or　merely　a　maker　of　that　reasoning　life…form？　and　what　is　it　apart　from　that　act　of　making？　　　　　The　living　being　corresponds　to　a　reasoning　life　in　the　Reason…Principle；　man　therefore　is　a　reasoning　life：　but　there　is　no　life　without　soul；　either；　then；　the　soul　supplies　the　reasoning　life…　and　man　therefore　is　not　an　essence　but　simply　an　activity　of　the　soul…　or　the　soul　is　the　man。　　　　　But　if　reasoning　soul　is　the　man；　why　does　it　not　constitute　man　upon　its　entry　into　some　other　animal　form？　　　　　5。　Man；　thus；　must　be　some　Reason…Principle　other　than　soul。　But　why　should　he　not　be　some　conjoint…　a　soul　in　a　certain　Reason…Principle…　the　Reason…Principle　being；　as　it　were；　a　definite　activity　which　however　could　not　exist　without　that　which　acts？　　　　　This　is　the　case　with　the　Reason…Principles　in　seed　which　are　neither　soulless　nor　entirely　soul。　For　these　productive　principles　cannot　be　devoid　of　soul　and　there　is　nothing　surprising　in　such　essences　being　Reason…Principles。　　　　　But　these　principles　producing　other　forms　than　man；　of　what　phase　of　soul　are　they　activities？　Of　the　vegetal　soul？　Rather　of　that　which　produces　animal　life；　a　brighter　soul　and　therefore　one　more　intensely　living。　　　　　The　soul　of　that　order；　the　soul　that　has　entered　into　Matter　of　that　order；　is　man　by　having；　apart　from　body；　a　certain　disposition；　within　body　it　shapes　all　to　its　own　fashion；　producing　another　form　of　Man；　man　reduced　to　what　body　admits；　just　as　an　artist　may　make　a　reduced　image　of　that　again。　　　　　It　is　soul；　then；　that　holds　the　pattern　and　Reason…Principles　of　Man；　the　natural　tendencies；　the　dispositions　and　powers…　all　feeble　since　this　is　not　the　Primal　Man…　and　it　contains　also　the　Ideal…Forms　of　other　senses；　Forms　which　themselves　are　senses；　bright　to　all　seeming　but　images；　and　dim　in　comparison　with　those　of　the　earlier　order。　　　　　The　higher　Man；　above　this　sphere；　rises　from　the　more　godlike　soul；　a　soul　possessed　of　a　nobler　humanity　and　brighter　perceptions。　This　must　be　the　Man　of　Plato's　definition　＇〃Man　is　Soul〃＇；　where　the　addition　〃Soul　as　using　body〃　marks　the　distinction　between　the　soul　which　uses　body　directly　and　the　soul；　poised　above；　which　touches　body　only　through　that　intermediary。　　　　　The　Man　of　the　realm　of　birth　has　sense…perception：　the　higher　soul　enters　to　bestow　a　brighter　life；　or　rather　does　not　so　much　enter　as　simply　impart　itself；　for　soul　does　not　leave　the　Intellectual　but；　maintaining　that　contact；　holds　the　lower　life　as　pendant　from　it；　blending　with　it　by　the　natural　link　of　Reason…Principle　to　Reason…Principle：　and　man；　the　dimmer；　brightens　under　that　illumination。　　　　　6。　But　how　can　that　higher　soul　have　sense…perception？　　　　　It　is　the　perception　of　what　falls　under　perception　There；　sensation　in　the　mode　of　that　realm：　it　is　the　source　of　the　soul's　perception　of　the　sense…realm　in　its　correspondence　with　the　Intellectual。　Man　as　sense…percipient　becomes　aware　of　that　correspondence　and　accommodates　the　sense…realm　to　the　lowest　extremity　of　its　counterpart　There；　proceeding　from　the　fire　Intellectual　to　the　fire　here　which　becomes　perceptible　by　its　analogy　with　that　of　the　higher　sphere。　If　material　things　existed　There；　the　soul　would　perceive　them；　Man　in　the　Intellectual；　Man　as　Intellectual　soul；　would　be　aware　of　the　terrestrial。　This　is　how　the　secondary　Man；　copy　of　Man　in　the　Intellectual；　contains　the　Reason…Principles　in　copy；　and　Man　in　the　Intellectual…Principle　contained　the　Man　that　existed　before　any　man。　The　diviner　shines　out　upon　the　secondary　and　the　secondary　upon　the　tertiary；　and　even　the　latest　possesses　them　all…　not　in　the　sense　of　actually　living　by　them　all　but　as　standing　in　under…parallel　to　them。　Some　of　us　act　by　this　lowest；　in　another　rank　there　is　a　double　activity；　a　trace　of　the　higher　being　included；　in　yet　another　there　is　a　blending　of　the　third　grade　with　the　others：　each　is　that　Man　by　which　he　acts　while　each　too　contains　all　the　grades；　though　in　some　sense　not　so。　On　the　separation　of　the　third　life　and　third　Man　from　the　body；　then　if　the　second　also　departs…　of　course　not　losing　hold　on　the　Above…　the　two；　as　we　are　told；　will　occupy　the　same　place。　No　doubt　it　seems　strange　that　a　soul　which　has　been　the　Reason…Principle　of　a　man　should　come　to　occupy　the　body　of　an　animal：　but　the　soul　has　always　been　all；　and　will　at　different　times　be　this　and　that。　　　　　Pure；　not　yet　fallen　to　evil；　the　soul　chooses　man　and　is　man；　for　this　is　the　higher；　and　it　produces　the　higher。　It　produces　also　the　still　loftier　beings；　the　Celestials　＇Daimons＇；　who　are　of　one　Form　with　the　soul　that　makes　Man：　higher　still　stands　that　Man　more　entirely　of　the　Celestial　rank；　almost　a　god；　reproducing　God；　a　Celestial　closely　bound　to　God　as　a　man　is　to　Man。　For　that　Being　into　which　man　develops　is　not　to　be　called　a　god；　there　remains　the　difference　which　distinguishes　souls；　all　of　the　same　race　though　they　be。　This　is　taking　〃Celestial〃　＇〃Daimon〃＇　in　the　sense　of　Plato。　　　　　When　a　soul　which　in　the　human　state　has　been　thus　attached　chooses　animal　nature　and　descends　to　that；　it　is　giving　forth　the　Reason…Principle…　necessarily　in　it…　of　that　particular　animal：　this　lower　it　contained　and　the　activity　has　been　to　the　lower。　　　　　7。　But　if　it　is　by　becoming　evil　and　inferior　that　the　soul　produces　the　animal　nature；　the　making　of　ox　or　horse　was　not　at　the　outset　in　its　character；　the　reason…principle　of　the　animal；　and　the　animal　itself；　must　lie　outside　of　the　natural　plan？　　　　　Inferior；　yes；　but　outside　of　nature；　no。　The　thing　There　＇Soul　in　the　Intellectual＇　was　in　some　sense　horse　and　dog　from　the　beginning；　given　the　condition；　it　produces　the　higher　kind；　let　the　condition　fail；　then；　since　produce　it　must；　it　produces　what　it　may：　it　is　like　a　skillful　craftsman　competent　to　create　all　kinds　of　works　of　art　but　reduced　to　making　what　is　ordered　and　what　the　aptitude　of　his　material　indicates。　　　　　The　power　of　the　All…Soul；　as　Reason…Principle　of　the　universe；　may　be　considered　as　laying　down　a　pattern　before　the　effective　separate　powers　go　forth　from　it：　this　plan　would　be　something　like　a　tentative　illumining　of　Matter；　the　elaborating　soul　would　give　minute　articulation　to　these　representations　of　itself；　every　separate　effective　soul　would　become　that　towards　which　it　tended；　assuming　that　particular　form　as　the　choral　dancer　adapts　himself　to　the　action　set　down　for　him。　　　　　But　this　is　to　anticipate：　our　enquiry　was　How　there　can　be　sense…perception　in　man　without　the　implication　that　the　Divine　addresses　itself　to　the　realm　of　process。　We　maintained；　and　proved；　that　the　Divine　does　not　look　to　this　realm　but　that　things　here　are　dependent　upon　those　and　represent　them　and　that　man　here；　holding　his　powers　from　Thence；　is　directed　Thither；　so　that；　while　sense　makes　the　environment　of　what　is　of　sense　in　him；　the　Intellectual　in　him　is　linked　to　the　Intellectual。　　　　　What　we　have　called　the　perceptibles　of　that　realm　enter　into　cognisance　in　a　way　of　their　own；　since　they　are　not　material；