|
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
128 pages - You are on Page 44
4. If man were all of one piece — I mean, if he were nothing more than a made thing, acting and acted upon according to a fixed nature — he could be no more subject to reproach and punishment than the mere animals. But as the scheme holds, man is singled out for condemnation when he does evil; and this with justice. For he is no mere thing made to rigid plan; his nature contains a Principle apart and free.
This does not, however, stand outside of Providence or of the Reason of the All; the Over-World cannot be dependent upon the World of Sense. The higher shines down upon the lower, and this illumination is Providence in its highest aspect: The Reason-Principle has two phases, one which creates the things of process and another which links them with the higher beings: these higher beings constitute the over-providence on which depends that lower providence which is the secondary Reason-Principle inseparably united with its primal: the two — the Major and Minor Providence — acting together produce the universal woof, the one all-comprehensive Providence.
Men possess, then, a distinctive Principle: but not all men turn to account all that is in their Nature; there are men that live by one Principle and men that live by another or, rather, by several others, the least noble. For all these Principles are present even when not acting upon the man — though we cannot think of them as lying idle; everything performs its function.
“But,” it will be said, “what reason can there be for their not acting upon the man once they are present; inaction must mean absence?”
We maintain their presence always, nothing void of them.
Reference address : https://ellopos.net/elpenor/greek-texts/ancient-greece/plotinus/enneads-3.asp?pg=44
