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Translated by Stephen MacKenna and B. S. Page.
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» Contents of this Ennead
128 pages - You are on Page 5
3. “Atoms” or “elements” — it is in either case an absurdity, an impossibility, to hand over the universe and its contents to material entities, and out of the disorderly swirl thus occasioned to call order, reasoning, and the governing soul into being; but the atomic origin is, if we may use the phrase, the most impossible.
A good deal of truth has resulted from the discussion of this subject; but, even to admit such principles does not compel us to admit universal compulsion or any kind of “fate.”
Suppose the atoms to exist:
These atoms are to move, one downwards — admitting a down and an up — another slant-wise, all at haphazard, in a confused conflict. Nothing here is orderly; order has not come into being, though the outcome, this Universe, when it achieves existence, is all order; and thus prediction and divination are utterly impossible, whether by the laws of the science — what science can operate where there is no order? — or by divine possession and inspiration, which no less require that the future be something regulated.
Material entities exposed to all this onslaught may very well be under compulsion to yield to whatsoever the atoms may bring: but would anyone pretend that the acts and states of a soul or mind could be explained by any atomic movements? How can we imagine that the onslaught of an atom, striking downwards or dashing in from any direction, could force the soul to definite and necessary reasonings or impulses or into any reasonings, impulses or thoughts at all, necessary or otherwise? And what of the soul’s resistance to bodily states? What movement of atoms could compel one man to be a geometrician, set another studying arithmetic or astronomy, lead a third to the philosophic life? In a word, if we must go, like soulless bodies, wherever bodies push and drive us, there is an end to our personal act and to our very existence as living beings.
The School that erects other material forces into universal causes is met by the same reasoning: we say that while these can warm us and chill us, and destroy weaker forms of existence, they can be causes of nothing that is done in the sphere of mind or soul: all this must be traceable to quite another kind of Principle.
Reference address : https://ellopos.net/elpenor/greek-texts/ancient-greece/plotinus/enneads-3.asp?pg=5
