the six enneads- 第51部分

o　make　it　appear　to　be　immune；　unchangeable；　when　any　of　such　emotions　lodge　in　it。　And　even　considering　it　as　an　Authentic　Being；　devoid　of　magnitude　and　necessarily　indestructible；　we　must　be　very　careful　how　we　attribute　any　such　experiences　to　it　or　we　will　find　ourselves　unconsciously　making　it　subject　to　dissolution。　If　its　essence　is　a　Number　or　as　we　hold　a　Reason…Principle；　under　neither　head　could　it　be　susceptible　of　feeling。　We　can　think；　only；　that　it　entertains　unreasoned　reasons　and　experiences　unexperienced；　all　transmuted　from　the　material　frames；　foreign　and　recognized　only　by　parallel；　so　that　it　possesses　in　a　kind　of　non…possession　and　knows　affection　without　being　affected。　How　this　can　be　demands　enquiry。　　　　　2。　Let　us　begin　with　virtue　and　vice　in　the　Soul。　What　has　really　occurred　when；　as　we　say；　vice　is　present？　In　speaking　of　extirpating　evil　and　implanting　goodness；　of　introducing　order　and　beauty　to　replace　a　former　ugliness；　we　talk　in　terms　of　real　things　in　the　Soul。　　　　　Now　when　we　make　virtue　a　harmony；　and　vice　a　breach　of　harmony；　we　accept　an　opinion　approved　by　the　ancients；　and　the　theory　helps　us　decidedly　to　our　solution。　For　if　virtue　is　simply　a　natural　concordance　among　the　phases　of　the　Soul；　and　vice　simply　a　discord；　then　there　is　no　further　question　of　any　foreign　presence；　harmony　would　be　the　result　of　every　distinct　phase　or　faculty　joining　in；　true　to　itself；　discord　would　mean　that　not　all　chimed　in　at　their　best　and　truest。　Consider；　for　example；　the　performers　in　a　choral　dance；　they　sing　together　though　each　one　has　his　particular　part；　and　sometimes　one　voice　is　heard　while　the　others　are　silent；　and　each　brings　to　the　chorus　something　of　his　own；　it　is　not　enough　that　all　lift　their　voices　together；　each　must　sing；　choicely；　his　own　part　to　the　music　set　for　him。　Exactly　so　in　the　case　of　the　Soul；　there　will　be　harmony　when　each　faculty　performs　its　appropriate　part。　　　　　Yes：　but　this　very　harmony　constituting　the　virtue　of　the　Soul　must　depend　upon　a　previous　virtue；　that　of　each　several　faculty　within　itself；　and　before　there　can　be　the　vice　of　discord　there　must　be　the　vice　of　the　single　parts；　and　these　can　be　bad　only　by　the　actual　presence　of　vice　as　they　can　be　good　only　by　the　presence　of　virtue。　It　is　true　that　no　presence　is　affirmed　when　vice　is　identified　with　ignorance　in　the　reasoning　faculty　of　the　Soul；　ignorance　is　not　a　positive　thing；　but　in　the　presence　of　false　judgements…　the　main　cause　of　vice…　must　it　not　be　admitted　that　something　positive　has　entered　into　the　Soul；　something　perverting　the　reasoning　faculty？　So；　the　initiative　faculty；　is　it　not；　itself；　altered　as　one　varies　between　timidity　and　boldness？　And　the　desiring　faculty；　similarly；　as　it　runs　wild　or　accepts　control？　　　　　Our　teaching　is　that　when　the　particular　faculty　is　sound　it　performs　the　reasonable　act　of　its　essential　nature；　obeying　the　reasoning　faculty　in　it　which　derives　from　the　Intellectual　Principle　and　communicates　to　the　rest。　And　this　following　of　reason　is　not　the　acceptance　of　an　imposed　shape；　it　is　like　using　the　eyes；　the　Soul　sees　by　its　act；　that　of　looking　towards　reason。　The　faculty　of　sight　in　the　performance　of　its　act　is　essentially　what　it　was　when　it　lay　latent；　its　act　is　not　a　change　in　it；　but　simply　its　entering　into　the　relation　that　belongs　to　its　essential　character；　it　knows…　that　is；　sees…　without　suffering　any　change：　so；　precisely；　the　reasoning　phase　of　the　Soul　stands　towards　the　Intellectual　Principle；　this　it　sees　by　its　very　essence；　this　vision　is　its　knowing　faculty；　it　takes　in　no　stamp；　no　impression；　all　that　enters　it　is　the　object　of　vision…　possessed；　once　more；　without　possession；　it　possesses　by　the　fact　of　knowing　but　〃without　possession〃　in　the　sense　that　there　is　no　incorporation　of　anything　left　behind　by　the　object　of　vision；　like　the　impression　of　the　seal　on　sealing…wax。　　　　　And　note　that　we　do　not　appeal　to　stored…up　impressions　to　account　for　memory：　we　think　of　the　mind　awakening　its　powers　in　such　a　way　as　to　possess　something　not　present　to　it。　　　　　Very　good：　but　is　it　not　different　before　and　after　acquiring　the　memory？　　　　　Be　it　so；　but　it　has　suffered　no　change…　unless　we　are　to　think　of　the　mere　progress　from　latency　to　actuality　as　change…　nothing　has　been　introduced　into　the　mind；　it　has　simply　achieved　the　Act　dictated　by　its　nature。　　　　　It　is　universally　true　that　the　characteristic　Act　of　immaterial　entities　is　performed　without　any　change　in　them…　otherwise　they　would　at　last　be　worn　away…　theirs　is　the　Act　of　the　unmoving；　where　act　means　suffering　change；　there　is　Matter：　an　immaterial　Being　would　have　no　ground　of　permanence　if　its　very　Act　changed　it。　　　　　Thus　in　the　case　of　Sight；　the　seeing　faculty　is　in　act　but　the　material　organ　alone　suffers　change：　judgements　are　similar　to　visual　experiences。　　　　　But　how　explain　the　alternation　of　timidity　and　daring　in　the　initiative　faculty？　　　　　Timidity　would　come　by　the　failure　to　look　towards　the　Reason…Principle　or　by　looking　towards　some　inferior　phase　of　it　or　by　some　defect　in　the　organs　of　action…　some　lack　or　flaw　in　the　bodily　equipment…　or　by　outside　prevention　of　the　natural　act　or　by　the　mere　absence　of　adequate　stimulus：　boldness　would　arise　from　the　reverse　conditions：　neither　implies　any　change；　or　even　any　experience；　in　the　Soul。　　　　　So　with　the　faculty　of　desire：　what　we　call　loose　living　is　caused　by　its　acting　unaccompanied；　it　has　done　all　of　itself；　the　other　faculties；　whose　business　it　is　to　make　their　presence　felt　in　control　and　to　point　the　right　way；　have　lain　in　abeyance；　the　Seer　in　the　Soul　was　occupied　elsewhere；　for；　though　not　always　at　least　sometimes；　it　has　leisure　for　a　certain　degree　of　contemplation　of　other　concerns。　　　　　Often；　moreover；　the　vice　of　the　desiring　faculty　will　be　merely　some　ill　condition　of　the　body；　and　its　virtue；　bodily　soundness；　thus　there　would　again　be　no　question　of　anything　imported　into　the　Soul。　　　　　3。　But　how　do　we　explain　likings　and　aversions？　Sorrow；　too；　and　anger　and　pleasure；　desire　and　fear…　are　these　not　changes；　affectings；　present　and　stirring　within　the　Soul？　　　　　This　question　cannot　be　ignored。　To　deny　that　changes　take　place　and　are　intensely　felt　is　in　sharp　contradiction　to　obvious　facts。　But；　while　we　recognize　this；　we　must　make　very　sure　what　it　is　that　changes。　To　represent　the　Soul　or　Mind　as　being　the　seat　of　these　emotions　is　not　far　removed　from　making　it　blush　or　turn　pale；　it　is　to　forget　that　while　the　Soul　or　Mind　is　the　means；　the　effect　takes　place　in　the　distinct　organism；　the　animated　body。　　　　　At　the　idea　of　disgrace；　the　shame　is　in　the　Soul；　but　the　body　is　occupied　by　the　Soul…　not　to　trouble　about　words…　is；　at　any　rate；　close　to　it　and　very　different　from　soulless　matter；　and　so；　is　affected　in　the　blood；　mobile　in　its　nature。　Fear　begins　in　the　mind；　the　pallor　is　simply　the　withdrawal　of　the　blood　inwards。　So　in　pleasure；　the　elation　is　mental；　but　makes　itself　felt　in　the　body；　the　purely　mental　phase　has　not　reached　the　point　of　sensation：　the　same　is　true　of　pain。　So　desire　is　ignored　in　the　Soul　where　the　impulse　takes　its　rise；　what　comes　outward　thence；　the　Sensibility　knows。　　　　　When　we　speak　of　the　Soul　or　Mind　being　moved…　as　in　desire；　reasoning；　judging…　we　do　not　mean　that　it　is　driven　into　its　act；　these　movements　are　its　own　acts。　　　　　In　the　same　way　when　we　call　Life　a　movement　we　have　no　idea　of　a　changing　substance；　the　naturally　appropriate　act　of　each　member　of　the　living　thing　makes　up　the　Life；　which　is；　therefore；　not　a　shifting　thing。　　　　　To　bring　the　matter　to　the　point：　put　it　that　life；　tendency；　are　no　changements；　that　memories　are　not　forms　stamped　upon　the　mind；　that　notions　are　not　of　the　nature　of　impressions　on　sealing…wax；　we　thence　draw　the　general　conclusion　that　in　all　such　states　and　movements　the　Soul；　or　Mind；　is　unchanged　in　substance　and　in　essence；　that　virtue　and　vice　are　not　something　imported　into　the　Soul…　as　heat　and　cold；　blackness　or　whiteness　are　importations　into　body…　but　that；　in　all　this　relation；　matter　and　spirit　are　exactly　and　comprehensively　contraries。　　　　　4。　We　have；　however；　still　to　examine　what　is　called　the　affective　phase　of　the　Soul。　This　has；　no　doubt；　been　touched　upon　above　where　we　dealt　with　the　passions　in　general　as　grouped　about　the　initiative　phase　of　the　Soul　and　the　desiring　faculty　in　its　effort　to　shape　things　to　its　choice：　but　more　is　required；　we　must　begin　by　forming　a　clear　idea　of　what　is　meant　by　this　affective　faculty　of　the　Soul。　　　　　In　general　terms　it　means　the　centre　about　which　we　recognize　the　affections　to　be　grouped；　and　by　affections　we　mean　those　states　upon　which　follow　pleasure　and　pain。　　　　　Now　among　these　affections　we　must　distinguish。　Some　are　pivoted　upon　judgements；　thus；　a　Man　judging　his　death　to　be　at　hand　may　feel　fear；　foreseeing　some　fortunate　turn　of　events；　he　is　happy：　the　opinion　lies　in　one　sphere；　the　affection　is　stirred　in　another。　Sometimes　the　affections　take　the　lead　and　automatically　bring　in　the　notion　which　thus　becomes　present　to　the　appropriate　faculty：　but　as　we　have　explained；　an　act　of　opinion　does　not　introduce　any　change　into　the　Soul　or　Mind：　what　happens　is　that　from　the　notion　of　some　impending　evil　is　produced　the　quite　separate　thing；　fear；　and　this　fear；　in　turn；　becomes　known　in　that　part　of　the　Mind　which　is　said　under　such　circumstances　to　harbour　fear。　　　　　But　what　is　the　action　of　this　fear　upon　the　Mind？　　　　　The　general　answer　is　that　it　sets　up　trouble　and　confusion　before　an　evil　anticipated。　It　should；　however；　be　quite　clear　that　the　Soul　or　Mind　is　the　seat　of　all　imaginative　representation…　both　the　higher　representation　known　as　opinion　or　judgement　and　the　lower　representation　which　is　not　so　much　a　judgement　as　a　vague　notion　unattended　by　discrimination；　something　resembling　the　action　by　which；　as　is　believed；　the　〃Nature〃　of　common　speech　produces；　unconsciously；　the　objects　of　the　partial　sphere。　It　is　equally　certain　that　in　all　that　follows　upon　the　mental　act　or　state；　the　disturbance；　confined　to　the　body；　belongs　to　the　sense…order；　trembling；　pallor；　inability　to　speak；　have　obviously　nothing　to　do　with　t