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Translated by Stephen MacKenna and B. S. Page.
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» Contents of this Ennead
129 pages - You are on Page 101
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.
Reference address : https://ellopos.net/elpenor/greek-texts/ancient-Greece/plotinus/enneads-4.asp?pg=101
