the six enneads-第79部分

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f　sense。　Of　course；　even　in　that　ideal　realm　there　is　apartness；　but　in　a　characteristic　mode；　just　as　in　a　mode；　there　is　priority。　　　　　Now；　apartness　may　be　explained　as　simply　differentiation：　but　how　account　for　priority　unless　on　the　assumption　of　some　ordering　principle　arranging　from　above；　and　in　that　disposal　necessarily　affirming　a　serial　order？　　　　　There　must　be　such　a　principle；　or　all　would　exist　simultaneously；　but　the　indicated　conclusion　does　not　follow　unless　order　and　ordering　principle　are　distinct；　if　the　ordering　principle　is　Primal　Order；　there　is　no　such　affirmation　of　series；　there　is　simply　making；　the　making　of　this　thing　after　that　thing。　The　affirmation　would　imply　that　the　ordering　principle　looks　away　towards　Order　and　therefore　is　not；　itself；　Order。　　　　　But　how　are　Order　and　this　orderer　one　and　the　same？　　　　　Because　the　ordering　principle　is　no　conjoint　of　matter　and　idea　but　is　soul；　pure　idea；　the　power　and　energy　second　only　to　the　Intellectual…Principle：　and　because　the　succession　is　a　fact　of　the　things　themselves；　inhibited　as　they　are　from　this　comprehensive　unity。　The　ordering　soul　remains　august；　a　circle；　as　we　may　figure　it；　in　complete　adaptation　to　its　centre；　widening　outward；　but　fast　upon　it　still；　an　outspreading　without　interval。　　　　　The　total　scheme　may　be　summarized　in　the　illustration　of　The　Good　as　a　centre；　the　Intellectual…Principle　as　an　unmoving　circle；　the　Soul　as　a　circle　in　motion；　its　moving　being　its　aspiration：　the　Intellectual…Principle　possesses　and　has　ever　embraced　that　which　is　beyond　being；　the　soul　must　seek　it　still：　the　sphere　of　the　universe；　by　its　possession　of　the　soul　thus　aspirant；　is　moved　to　the　aspiration　which　falls　within　its　own　nature；　this　is　no　more　than　such　power　as　body　may　have；　the　mode　of　pursuit　possible　where　the　object　pursued　is　debarred　from　entrance；　it　is　the　motion　of　coiling　about；　with　ceaseless　return　upon　the　same　path…　in　other　words；　it　is　circuit。　　　　　17。　But　how　comes　it　that　the　intuitions　and　the　Reason…Principles　of　the　soul　are　not　in　the　same　timeless　fashion　within　ourselves；　but　that　here　the　later　of　order　is　converted　into　a　later　of　time…　bringing　in　all　these　doubts？　　　　　Is　it　because　in　us　the　governing　and　the　answering　principles　are　many　and　there　is　no　sovereign　unity？　　　　　That　condition；　and；　further；　the　fact　that　our　mental　acts　fall　into　a　series　according　to　the　succession　of　our　needs；　being　not　self…determined　but　guided　by　the　variations　of　the　external：　thus　the　will　changes　to　meet　every　incident　as　each　fresh　need　arises　and　as　the　external　impinges　in　its　successive　things　and　events。　　　　　A　variety　of　governing　principles　must　mean　variety　in　the　images　formed　upon　the　representative　faculty；　images　not　issuing　from　one　internal　centre；　but；　by　difference　of　origin　and　of　acting…　point；　strange　to　each　other；　and　so　bringing　compulsion　to　bear　upon　the　movements　and　efficiencies　of　the　self。　　　　　When　the　desiring　faculty　is　stirred；　there　is　a　presentment　of　the　object…　a　sort　of　sensation；　in　announcement　and　in　picture；　of　the　experience…　calling　us　to　follow　and　to　attain：　the　personality；　whether　it　resists　or　follows　and　procures；　is　necessarily　thrown　out　of　equilibrium。　The　same　disturbance　is　caused　by　passion　urging　revenge　and　by　the　needs　of　the　body；　every　other　sensation　or　experience　effects　its　own　change　upon　our　mental　attitude；　then　there　is　the　ignorance　of　what　is　good　and　the　indecision　of　a　soul　＇a　human　soul＇　thus　pulled　in　every　direction；　and；　again；　the　interaction　of　all　these　perplexities　gives　rise　to　yet　others。　　　　　But　do　variations　of　judgement　affect　that　very　highest　in　us？　　　　　No：　the　doubt　and　the　change　of　standard　are　of　the　Conjoint　＇of　the　soul…phase　in　contact　with　body＇；　still；　the　right　reason　of　that　highest　is　weaker　by　being　given　over　to　inhabit　this　mingled　mass：　not　that　it　sinks　in　its　own　nature：　it　is　much　as　amid　the　tumult　of　a　public　meeting　the　best　adviser　speaks　but　fails　to　dominate；　assent　goes　to　the　roughest　of　the　brawlers　and　roarers；　while　the　man　of　good　counsel　sits　silent；　ineffectual；　overwhelmed　by　the　uproar　of　his　inferiors。　　　　　The　lowest　human　type　exhibits　the　baser　nature；　the　man　is　a　compost　calling　to　mind　inferior　political　organization：　in　the　mid…type　we　have　a　citizenship　in　which　some　better　section　sways　a　demotic　constitution　not　out　of　control：　in　the　superior　type　the　life　is　aristocratic；　it　is　the　career　of　one　emancipated　from　what　is　a　base　in　humanity　and　tractable　to　the　better；　in　the　finest　type；　where　the　man　has　brought　himself　to　detachment；　the　ruler　is　one　only；　and　from　this　master　principle　order　is　imposed　upon　the　rest；　so　that　we　may　think　of　a　municipality　in　two　sections；　the　superior　city　and；　kept　in　hand　by　it；　the　city　of　the　lower　elements。　　　　　18。　There　remains　the　question　whether　the　body　possesses　any　force　of　its　own…　so　that；　with　the　incoming　of　the　soul；　it　lives　in　some　individuality…　or　whether　all　it　has　is　this　Nature　we　have　been　speaking　of；　the　superior　principle　which　enters　into　relations　with　it。　　　　　Certainly　the　body；　container　of　soul　and　of　nature；　cannot　even　in　itself　be　as　a　soulless　form　would　be：　it　cannot　even　be　like　air　traversed　by　light；　it　must　be　like　air　storing　heat：　the　body　holding　animal　or　vegetive　life　must　hold　also　some　shadow　of　soul；　and　it　is　body　thus　modified　that　is　the　seat　of　corporeal　pains　and　pleasures　which　appear　before　us；　the　true　human　being；　in　such　a　way　as　to　produce　knowledge　without　emotion。　By　〃us；　the　true　human　being〃　I　mean　the　higher　soul　for；　in　spite　of　all；　the　modified　body　is　not　alien　but　attached　to　our　nature　and　is　a　concern　to　us　for　that　reason：　〃attached；〃　for　this　is　not　ourselves　nor　yet　are　we　free　of　it；　it　is　an　accessory　and　dependent　of　the　human　being；　〃we〃　means　the　master…principle；　the　conjoint；　similarly　is　in　its　own　way　an　〃ours〃；　and　it　is　because　of　this　that　we　care　for　its　pain　and　pleasure；　in　proportion　as　we　are　weak　rather　than　strong；　gripped　rather　than　working　towards　detachment。　　　　　The　other；　the　most　honourable　phase　of　our　being；　is　what　we　think　of　as　the　true　man　and　into　this　we　are　penetrating。　　　　　Pleasure　and　pain　and　the　like　must　not　be　attributed　to　the　soul　alone；　but　to　the　modified　body　and　to　something　intermediary　between　soul　and　body　and　made　up　of　both。　A　unity　is　independent：　thus　body　alone；　a　lifeless　thing；　can　suffer　no　hurt…　in　its　dissolution　there　is　no　damage　to　the　body；　but　merely　to　its　unity…　and　soul　in　similar　isolation　cannot　even　suffer　dissolution；　and　by　its　very　nature　is　immune　from　evil。　　　　　But　when　two　distinct　things　become　one　in　an　artificial　unity；　there　is　a　probable　source　of　pain　to　them　in　the　mere　fact　that　they　were　inapt　to　partnership。　This　does　not；　of　course；　refer　to　two　bodies；　that　is　a　question　of　one　nature；　and　I　am　speaking　of　two　natures。　When　one　distinct　nature　seeks　to　associate　itself　with　another；　a　different；　order　of　being…　the　lower　participating　in　the　higher；　but　unable　to　take　more　than　a　faint　trace　of　it…　then　the　essential　duality　becomes　also　a　unity；　but　a　unity　standing　midway　between　what　the　lower　was　and　what　it　cannot　absorb；　and　therefore　a　troubled　unity；　the　association　is　artificial　and　uncertain；　inclining　now　to　this　side　and　now　to　that　in　ceaseless　vacillation；　and　the　total　hovers　between　high　and　low；　telling；　downward　bent；　of　misery　but；　directed　to　the　above；　of　longing　for　unison。　　　　　19。　Thus　what　we　know　as　pleasure　and　pain　may　be　identified：　pain　is　our　perception　of　a　body　despoiled；　deprived　of　the　image　of　the　soul；　pleasure　our　perception　of　the　living　frame　in　which　the　image　of　the　soul　is　brought　back　to　harmonious　bodily　operation。　The　painful　experience　takes　place　in　that　living　frame；　but　the　perception　of　it　belongs　to　the　sensitive　phase　of　the　soul；　which；　as　neighbouring　the　living　body；　feels　the　change　and　makes　it　known　to　the　principle；　the　imaging　faculty；　into　which　the　sensations　finally　merge；　then　the　body　feels　the　pain；　or　at　least　the　body　is　affected：　thus　in　an　amputation；　when　the　flesh　is　cut　the　cutting　is　an　event　within　the　material　mass；　but　the　pain　felt　in　that　mass　is　there　felt　because　it　is　not　a　mass　pure　and　simple；　but　a　mass　under　certain　＇non…material＇　conditions；　it　is　to　that　modified　substance　that　the　sting　of　the　pain　is　present；　and　the　soul　feels　it　by　an　adoption　due　to　what　we　think　of　as　proximity。　　　　　And；　itself　unaffected；　it　feels　the　corporeal　conditions　at　every　point　of　its　being；　and　is　thereby　enabled　to　assign　every　condition　to　the　exact　spot　at　which　the　wound　or　pain　occurs。　Being　present　as　a　whole　at　every　point　of　the　body；　if　it　were　itself　affected　the　pain　would　take　it　at　every　point；　and　it　would　suffer　as　one　entire　being；　so　that　it　could　not　know；　or　make　known；　the　spot　affected；　it　could　say　only　that　at　the　place　of　its　presence　there　existed　pain…　and　the　place　of　its　presence　is　the　entire　human　being。　As　things　are；　when　the　finger　pains　the　man　is　in　pain　because　one　of　his　members　is　in　pain；　we　class　him　as　suffering；　from　his　finger　being　painful；　just　as　we　class　him　as　fair　from　his　eyes　being　blue。　　　　　But　the　pain　itself　is　in　the　part　affected　unless　we　include　in　the　notion　of　pain　the　sensation　following　upon　it；　in　which　case　we　are　saying　only　that　distress　implies　the　perception　of　distress。　But　＇this　does　not　mean　that　the　soul　is　affected＇　we　cannot　describe　the　perception　itself　as　distress；　it　is　the　knowledge　of　the　distress　and；　being　knowledge；　is　not　itself　affected；　or　it　could　not　know　and　convey　a　true　message：　a　messenger；　affected；　overwhelmed　by　the　event；　would　either　not　convey　the　message　or　not　convey　it　faithfully。　　　　　20。　As　with　bodily　pain　and　pleasure　so　with　the　bodily　desires；　their　origin；　also；　must　be　attributed　to　what　thus　stands　midway；　to　that　Nature　we　described　as　the　corporeal。　　　　　Body　undetermined　cannot　be　imagined　to　give　rise　to　appetite　and　purpose；　nor　can　pure　soul　be　occupied　about　sweet　and　bitter：　all　this　must　belong　to　what　is　specifically　body　but　chooses　to　be　something　else　as　well；　and　so　has　acquired　a　restless　movement　unknown　to　the　sou