|
HOME | GREEK LANGUAGE | LIBRARIES | BLOG | HELP | SEARCH | FREEWARE | BOOKSTORE |
|
|
Translated by Stephen MacKenna and B. S. Page.
Plotinus Resources OnLine and in Print
|
» Contents of this Ennead
129 pages - You are on Page 52
If the soul is to have any significance — to be a definite principle with a function of its own — we are forced to recognize two orders of fact, an order in which the body is a means but all culminates in soul, and an order which is of the soul alone. This being admitted, aspiration will belong to soul, and so, as a consequence, will that memory of the aspiration and of its attainment or frustration, without which the soul’s nature would fall into the category of the unstable [that is to say of the undivine, unreal]. Deny this character of the soul and at once we refuse it perception, consciousness, any power of comparison, almost any understanding. Yet these powers of which, embodied it becomes the source cannot be absent from its own nature. On the contrary; it possesses certain activities to be expressed in various functions whose accomplishment demands bodily organs; at its entry it brings with it [as vested in itself alone] the powers necessary for some of these functions, while in the case of others it brings the very activities themselves.
Memory, in point of fact, is impeded by the body: even as things are, addition often brings forgetfulness; with thinning and dearing away, memory will often revive. The soul is a stability; the shifting and fleeting thing which body is can be a cause only of its forgetting not of its remembering — Lethe stream may be understood in this sense — and memory is a fact of the soul.
Reference address : https://ellopos.net/elpenor/greek-texts/ancient-Greece/plotinus/enneads-4.asp?pg=52
