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Translated by Stephen MacKenna and B. S. Page.
Plotinus Resources OnLine and in Print
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» Contents of this Ennead
II: 69 pages - You are on Page 28
3. Anyone who rejects this view, and holds that either atoms or some entities void of part coming together produce soul, is refuted by the very unity of soul and by the prevailing sympathy as much as by the very coherence of the constituents. Bodily materials, in nature repugnant to unification and to sensation, could never produce unity or self-sensitiveness, and soul is self-sensitive. And, again, constituents void of part could never produce body or bulk.
Perhaps we will be asked to consider body as a simple entity [disregarding the question of any constituent elements]: they will tell us, then, that no doubt, as purely material, it cannot have a self-springing life — since matter is without quality — but that life is introduced by the fact that the Matter is brought to order under Forming-Idea. But if by this Forming-Idea they mean an essential, a real being, then it is not the conjoint of body and idea that constitutes soul: it must be one of the two items and that one, being [by hypothesis] outside of the Matter, cannot be body: to make it body would simply force us to repeat our former analysis.
If on the contrary they do not mean by this Forming-Idea a real being, but some condition or modification of the Matter, they must tell us how and whence this modification, with resultant life, can have found the way into the Matter: for very certainly Matter does not mould itself to pattern or bring itself to life.
It becomes clear that since neither Matter nor body in any mode has this power, life must be brought upon the stage by some directing principle external and transcendent to all that is corporeal.
Reference address : https://ellopos.net/elpenor/greek-texts/ancient-greece/plotinus/enneads-4b.asp?pg=28
