|
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
II: 69 pages - You are on Page 34
Suppose the sense-object be such a unity as a face: all the points of observation must be brought together in one visual total, as is obvious since there could be no panorama of great expanses unless the detail were compressed to the capacity of the pupils.
Much more must this be true in the case of thoughts, partless entities as they are, impinging upon the centre of consciousness which [to receive them] must itself be void of part.
Either this or, supposing the centre of consciousness to be a thing of quantity and extension, the sensible object will coincide with it point by point of their co-expansion so that any given point in the faculty will perceive solely what coincides with it in the object: and thus nothing in us could perceive any thing as a whole.
This cannot be: the faculty entire must be a unity; no such dividing is possible; this is no matter in which we can think of equal sections coinciding; the centre of consciousness has no such relation of equality with any sensible object. The only possible ratio of divisibility would be that of the number of diverse elements in the impinging sensation: are we then to suppose that each part of the soul, and every part of each part, will have perception? Or will the part of the parts have none? That is impossible: every part, then, has perception; the [hypothetical] magnitude, of soul and each part of soul, is infinitely divisible; there will therefore be in each part an infinite number of perceptions of the object, and therefore an infinitude of representations of it at our centre of consciousness.
If the sentient be a material entity sensation could only be of the order of seal-impressions struck by a ring on wax, in this case by sensible objects on the blood or on the intervenient air.
If, at this, the impression is like one made in liquids — as would be reasonable — it will be confused and wavering as upon water, and there can be no memory. If the impressions are permanent, then either no fresh ones can be stamped upon the occupied ground — and there can be no change of sensations — or, others being made, the former will be obliterated; and all record of the past is done away with.
If memory implies fresh sensations imposed upon former ones, the earlier not barring their way, the soul cannot be a material entity.
Reference address : https://ellopos.net/elpenor/greek-texts/ancient-greece/plotinus/enneads-4b.asp?pg=34
