or the individuality of consciousness is overcome. Therefore what has brought upon Plotinus the reproach of fanaticism is this, that he had the thought of the essence of God being Thought itself and present in Thought. As the Christians said that He was once present to sensuous perception at a certain time and in a certain place—but also that He ever dwells in His people and is their Spirit—so Plotinus said that absolute essence is present in the self-consciousness that thinks, and exists in it as essence, or Thought itself is the Divine.
In further defining the relation of individual self-consciousness to the knowledge of absolute essence, Plotinus asserts (Ennead. VI. l. 7, c. 35, 36) that the soul which withdraws from the corporeal and loses every conception but that of pure essence brings itself nigh to the Deity. The principle of the philosophy of Plotinus is therefore the Reason which is in and for itself. The condition of ecstasy through which alone that which has true Being comes to be known, is named by Plotinus (Ennead. VI. l. 9, c. 11) a simplification of the soul, through which it is brought into a state of blissful repose, because its object is itself simple and at rest. But it is evident that we are not to imagine this simplification of self-consciousness to be a condition of fanaticism, seeing that even an immediate knowledge of God such as this is a thinking of Him and a comprehension of Him, and not a vacant feeling, or what is quite as vacant, an intuition. This withdrawal of the soul from the body takes place through pure thought; thought is the activity and at the same time the object. It is thus a tranquil state, without any wild turmoil of the blood or of the imagination. Ecstasy is not a mere rapturous condition of the senses and fancy, but rather a passing beyond the content of sensuous consciousness; it is pure thought that is at home with itself, and is its own object. Plotinus often speaks of this condition in the same way as in the following passage: “Often when I out of the body awaken to myself, and am beyond the other,” the external, “and have entered into my inmost nature, and have a wondrous intuition, and live a godlike life,” &c.[225] In this way Plotinus certainly approaches to the intuitive point of view. Yet his figurative mode of expression separates itself still more from the, in great measure, confused mythical ideas. The Idea of the philosophy of Plotinus is thus an intellectualism or a higher idealism, which indeed from the side of the Notion is not yet a perfect idealism; that of which Plotinus becomes conscious in his ecstasy is, however, philosophic thought, speculative Notions and Ideas.
As for the determinate principle of Plotinus, the objective, the content, which is at home with itself in this ecstasy, in this Being of Thought—this content, as regards its chief moments in the universal, is that already dealt with. The three principles are for him the One, the νοῦς and the soul.
a. The first, the absolute, the basis, is here, as with Philo, pure Being, the unchangeable, which is the basis and the cause of all Being that appears, whose potentiality is not apart from its actuality, but is absolute actuality in itself. It is the unity which is likewise essence, or unity as the essence of all essence. The true principle is not the multiplicity of present Being, the ordinary substantiality of things, according to which each appears as one separated from the others, for really and truly their unity is their essence. This unity is, properly speaking, not All; for All is nothing but the result of the units, the comprehension of them—forming the basis, as they do, as essence—in a unity which is strange to them. Nor is it before all; for it is not different from the all in actual existence, since otherwise it would again be only something thought.[226] The later unity, as regulative of the Reason, has the force of a subjective principle; but Plotinus establishes it as the highest objectivity, as Being.
This unity has no multiplicity in it, or multiplicity is not implicit; unity is only as it was for Parmenides and Zeno, absolute, pure Being; or else the absolute Good, in the sense in which the absolute was spoken of in the writings of Plato and especially in those of Aristotle. In the first place, what is the Good?—“It is that on which all depends (ἀνήρτηται),[227] and which all things desire (ἐφίεται)”—also according to Aristotle—“and have as principle, and which they are all in want of, while itself it has lack of nothing, is sufficient for itself, and is the measure and limit of all, which out of itself gives the νοῦς and essence (οὐσίαν) and soul and life, and the activity of reason (περὶ νοῦν ἐνήργειαν). And up to this point all is beautiful, but _it_ is more than beautiful (ὑπέρκαλος) and better than the best (ἐπέκεινα τῶν ἀρίστων), the superlatively good, bearing free rule, exercising royal rights in Thought (βασιλεύων ἐν τῷ νοητῷ). But it is itself by no means that whose principle it is. For when thou hast said “the Good,” add nothing thereto, and think of nothing beyond. When thou hast abrogated Being itself, and takest it in this wise, astonishment will seize thee; and, making this thy aim and resting therein, thou wilt understand it and its greatness by what is derived from it. And when thou hast Being thus before thee, and regardest it in this purity, wonder will lay hold of thee.”[228] Of absolute Being Plotinus then asserted that it is unknowable—which Philo also said—and that it remains in itself. On this point Plotinus expatiates at great length, and frequently recurs to the fact that the soul must really first attain to the thought of this unity through negative movement, which is something different from mere assertion, and is rather sceptical movement which makes trial of all predicates and finds nothing except this One. All such predicates as Being and substance do not conform to it in the opinion of Plotinus; for they express some determination or other. There is no sensation, no thought, no consciousness; for in all these there lies a distinction. Because the determination of the One is the main point, with Plotinus the Good is the aim for subjective thought as well as for practical; but although the Good is the absolutely free, it is nevertheless without resolution and will; for will has in it the distinction of itself and the Good.[229] That Being is and remains God, and is not outside of Him, but is His very self: “Absolute unity upholds things that they fall not asunder; it is the firm bond of unity in all, penetrating all—bringing together and unifying things which in mutual opposition were in danger of separation. We term it the One and the Good. It neither _is_, nor is it something, nor is it anything, but it is over all. All these categories are negatived; it has no magnitude, is not infinite. It is the middle point of the universe, the eternal source of virtue and the origin of divine love, around which all moves, by which every thing directs its course, in which νοῦς and self-consciousness ever have their beginning and their end.”[230] To this substance Plotinus leads back everything; it alone is the true, and in all remains simply identical with itself.
But out of this First all proceeds, owing to its revealing itself; that is the connection with creation and all production. But the Absolute cannot be conceived as creative, if it is determinate as an abstract, and is not rather comprehended as the One which has energy in itself. This transition to the determinate is thus not made by Plotinus philosophically or dialectically, but the necessity of it is expressed in representations and images. Thus he says (Ennead. III. l. 8, c. 9) of the νοῦς, his second principle, “The one absolute Good is a source which has no other principle, but is the principle for all streams, so that it is not swallowed up by these, but as source remains at rest in itself,” and thus contains these streams as such in itself; so that they, “flowing out in one direction and another, have yet not flowed away, but know whence and whither they are flowing.” This distinction is the point to which Plotinus often returns, and this advance from the unrevealed to the revelation, this production, is a point of importance.
b. Now what is first begotten by this Unity, the Son, is finite understanding (νοῦς), the second Divine Being, the other principle. Here the main difficulty confronts us—the task known and recognized long years ago—the comprehension of how the One came to the decision to determine itself; and the endeavour to elucidate this fact still constitutes the essential point of interest. The ancients did not frame this question in the definite form in which we have it; but they nevertheless occupied themselves with it. For the νοῦς is nothing more or less than the self-finding of self; it is the pure duality (δυάς), itself and its object; it contains all that is thought, it is this distinction, but pure distinction that remains at the same time identical with itself. Simple unity is, however, the First. Plotinus thus also says in a somewhat Pythagorean fashion that things are as numbers in this λόγος. “But number is not the First, for unity is not a number. The first number is the two, but as indeterminate duality; and the one is what determines it; the two is also the soul. Number is the solid; what sensuous perception takes to be existent, is a later development.”[231] Plotinus has here (Ennead. V. l. 1, c. 6) all sorts of modes of representation in order to make clear to himself the development out of the One: “How then this process is accomplished, how out of unity proceed two and plurality in general—if we would know how to express this, we must call on God, not, however, with audible voice, but pouring out our soul in prayer to Him; this we can do only by coming all alone to Him who is alone. He who contemplates must retire into his secret heart as into a temple, and remain there at rest, being elevated above all things, and in such contemplation as admits of no change.” This is always the mood of the thinking soul, to which Plotinus exhorts and would lead everything back. In this pure thought or contemplation the νοῦς is actual; and this is divine activity itself.
Plotinus continues: “This production is not a movement nor a change; change and what comes to pass through change, the changeable, we arrive at only in the third place;” change implies other-Being and is directed to something else, νοῦς is still the remaining at home with self of meditation. “The finite understanding originating thus from absolute essence, yet without change, is the immediate reflection of the same; it is not established by an act of will or a resolution. But God,” as One, the Good, “is the immovable; and production is a light proceeding from Him who endures. The One sheds light round about Himself; the finite understanding flows from Him, the enduring one, just as the light from the sun encircles it. All things which are permanent give forth and diffuse from their substance an essence which is dependent upon them;” or, as Plotinus really says, it is identical with them. “As fire diffuses warmth, and snow cold, around itself, but especially as the fragrance of things clings round them,” so does νοῦς, like light, diffuse Being around. “That which has come to perfection passes into the emanation, into the circle of light,” spreads a fragrance around.[232] For this going forth (πρόοδον) or production, Plotinus also employs the image of overflowing, whereby, however, the One remains simply one. “Because it is complete in itself, without anything lacking, it overflows; and this overflow is what is produced.
This that is produced merely, however, returns to the One,” the Good, “which is its object, content and fulfilling; and this is finite understanding,”—this the reversion of what is produced to the original unity. “The first state of Being that is restful is absolute essence, and finite understanding is the contemplation of this essence;” or it comes into existence by means of the first essence, through return upon itself, seeing itself, by its being a seeing seeing. The light shed around is a contemplation of the One; this reflection of self on self (ἐπιστρέφειν) is then thought, or the νοῦς is this movement in a circle (ἐπιστροφή).[233] These are the main principles of Plotinus; and he has in this way truly determined the nature of the Idea in all its moments. Only there is a difficulty here which makes us pause; and it is found in this development. We can imagine the infinite disclosing itself in a variety of ways; in later times there has been much talk of an issuing-forth from God, which, however, is still a sensuous conception or something quite immediate. The necessity of self-disclosure is not expressed thereby, for it is stated only as something having come to pass. That the Father begets the eternal Son satisfies the imagination; the Idea is according to its content quite correctly conceived as the Trinity, and this is an important matter. But although these determinations are true, the form of the immediacy of movement is at the same time neither sufficient nor satisfying for the Notion. For because the Becoming of the simple unity, as the abrogation of all predicates, is that same absolute negativity which is implicitly the production of itself, we must not begin with unity and only then pass over into duality, but we must grasp them both as one. For, according to Plotinus, the object of the finite understanding is clearly nothing which is alien or opposite to this or to itself; the manifold Ideas are alone the content of the same. God therefore through distinction and extension is likewise a return to Himself, that is, this very duality is simply in the unity, and is its object. What is thought is not outside of νοῦς in thought νοῦς merely possesses itself as thinking. The object of thought, that to which thought turns back, is absolute unity; into this, however, as such, there is no forcing a way, and it is not determined, but remains the unknown. Since thinking is, however, only the fact of having itself as object, it has thus already an object which contains mediation and activity, or, to speak generally, duality in itself. This is Thought as the thought of Thought. Or in the perfecting of this thought in itself, inasmuch as it is its own object, there lies for Plotinus the first and truly intellectual world, which thus stands to the world of sense in such a relation that the latter is only a distant imitation of the former. Things, looked at as they exist in this absolute Thought, are their own Notions and essence (λόγοι); and these are the patterns of sensuous existences, as Plato also expressed it.[234] That the nature of thought is to think itself, is a quite Aristotelian definition. But with Plotinus and the Alexandrians it is likewise the case that the true universe, the intellectual worlds is produced from thought; what Plato termed the Ideas, is here the understanding that forms, the intelligence that produces, which is actual in that which is produced, and has itself as object, thinks itself. Of the relation of these many Notions in the understanding, Plotinus states that they are present there, just as the elements are present in a thing, and therefore not as mutually indifferent species, but as being diverse and yet entirely one. They are not indifferent through space, but only differ through an inner difference, that is, not in the manner of existent parts.[235] The finite understanding is thereby expressed as negative unity. But it is utterly inappropriate when the relation of the elements which constitute a thing is defined as that of the parts of which the whole consists, and each of which is absolute—for instance, when it is represented that in a crystal, water, flint, &c., are still present as such. Their Being is really neutrality, in which each of them is abrogated as indifferent and existent: therefore their unity is negative unity, the inner essence, the principle of individuality as containing in itself elements that differ.
_c._ The world that changes, which is subject to difference, arises from this, that the multiplicity of these forms is not only implicitly in the understanding, but they also exist for it in the form of its object. Further, there is for it a three-fold mode of thinking: in the first place it thinks the unchangeable, its unity, as object. This first mode is the simple undifferentiated contemplation of its object, or it is light; not matter, but pure form, activity. Space is the abstract pure continuity of this activity of light, not the activity itself, but the form of its uninterruptedness. The understanding, as the thought of this light, is itself light, but light real in itself, or the light of light.[236] In the second place the understanding thinks the difference between itself and essence; the differentiated multiplicity of the existent is object for it. It is the creation of the world; in it everything has its determinate form in regard to everything else, and this constitutes the substance of things. Since, in the third place, substantiality or permanency in the faculty of thought is determination, its production, or the flowing out of all things from it, is of such a nature that it remains filled with all things, or likewise absorbs all immediately. It is the abrogation of these differences, or the passing over from one to another; this is its manner of thinking itself, or it is object to itself in this fashion. This is change; thinking has thus the three principles in it. Inasmuch as νοῦς thinks of itself as changing, but yet in change remaining simple and at home with itself, the subject of its thought is life as a whole; and the fact of its establishing its moments as existing in opposition to each other is the true, living universe. This turning round on itself of the outflow from itself, this thinking of itself, is the eternal creation of the world.[237] It is plain that in these thoughts of Plotinus the Being-another, the foreign element, is abrogated, existent things are implicitly Notions. The Divine understanding is the thinking of them, and their existence is nothing else than this very fact of their being the object of thought of the Divine understanding; they are moments of thought and, for this very reason, of Being. Plotinus thus distinguishes in νοῦς thinking (νοῦς), the object thought of (νοητόν), and thought (νόησις), so that νοῦς is one, and at the same time all; but thought is the unity of what had been distinguished.[238] We would term thought not so much unity as product; yet even thought, that is, the subject, soars upwards to God.
The distinction between thought and an external God is thus doubtless at an end; for this reason the Neo-Platonists are accused of being visionaries, and in truth they do themselves propound wondrous things.
α. Plotinus now goes on to describe the third principle, the soul: “Νοῦς is eternally active in exactly the same way as now. The movement to it and around it is the activity of the soul. Reason (λόγος), which passes from it to the soul, confers on the soul a power of thought, placing nothing between them. Thinking (νοῦς) is not a manifold; thinking is simple, and consists in the very fact of thinking. The true νοῦς (not ours, as it is found, for instance, in desire) thinks in thoughts, and the object of its thought is not beyond it; for it is itself the object of its thought, has of necessity itself in thought and sees itself; and sees itself not as non-thinking, but as thinking. Our soul is partly in the eternal” (light), “a part of the universal soul; this itself is in part in the eternal, and flows out thence, remaining in contemplation of itself, without any designed regulation. The embellishment of the whole gives to every corporeal object what in view of its determination and nature it is capable of carrying out, just as a central fire diffuses warmth all around it. The One must not be solitary, for were it so all things would be hidden, and would have no form present in them; nothing of what exists would exist if the One stood by itself, neither would there be the multitude of existent things, produced by the One, if those who have attained to the order of souls had not received the power to go forth. Similarly souls must not exist alone, as if what is produced through them should not appear, for in every nature it is immanent to make and bring to light something in conformity with itself, as the seed does from an undivided beginning. There is nothing to prevent all from having a share in the nature of the Good.”[239] Plotinus leaves the corporeal and sensuous on one side, as it were, and does not take pains to explain it, his sole and constant aim being to purify therefrom, in order that the universal soul and our soul may not be thereby endangered.
β. Plotinus speaks, moreover, of the principle of the sensuous world, which is matter, and with which the origin of evil is closely connected. He dwells much on this subject of matter in his philosophy. Matter is the non-existent (οῦκ ὄν), which presents an image of the existent. Things differ in their pure form, the difference that distinguishes them; the universal of difference is the negative, and this is matter. As Being is the first absolute unity, this unity of the objective is the pure negative; it lacks all predicates and properties, figure, &c. It is thus itself a thought or pure Notion, and indeed the Notion of pure indeterminateness; or it is universal potentiality without energy. Plotinus describes this pure potentiality very well, and defines it as the negative principle. He says, “Brass is a statue only in potentiality; for in what is not permanent, the possible, as we have seen, was something utterly different. But when the grammarian in potentiality becomes the grammarian in actuality, the potential is the same as the actual. The ignorant man may be a grammarian, as it were by accident (κατὰ συμβεβηκός), and it is not in virtue of his present ignorance that he has the possibility of knowledge. It is for the very reason of its possessing a certain measure of knowledge that the soul which is actual attains to what it was potentially. It would not be inappropriate to give the name of form and idea to energy, in so far as it exists as energy and not as mere potentiality—not simply as energy, but as the energy of something determinate. For we might give the name more properly, perhaps, to another energy, namely that which is opposed to the potentiality which leads to actuality, for the possible has the possibility of being something else in actuality. But through possibility the possible has also in itself actuality, just as skill has the activity related thereto, and as bravery has brave action. When in the object of thought (ἐν τοῖς νοηντοῖς)[240] there is no matter,—as in the case of something existing in potentiality—and it does not become something that does not yet exist, nor something that changes into something else, nor something that—itself permanent—produces another, or emerging from itself permits another to exist in its place—in that case we have then no mere potential but the existent, which has eternity and not time. Should we consider matter to be there as form, as even the soul, although a form, is matter in respect to what is different? But, speaking generally, matter is not in actuality, it is what exists in potentiality. Its Being only announces a Becoming, so that its Being has always to do with future Being. That which is in potentiality is thus not something, but everything;” energy alone is determinate. “Matter consequently always leans towards something else, or is a potentiality for what follows; it is left behind as a feeble and dim image that cannot take shape. Is it then an image in respect to reality, and therefore a deception? This is the same as a true deception, this is the true non-existent;” it is untrue by reason of energy. “That is therefore not existent in actuality which has its truth in the non-existent;” it exists not in truth, for “it has its Being in non-Being. If you take away from the false its falseness, you take away all the existence that it has. Similarly, if you introduce actuality into that which has its Being and its essence in potentiality, you destroy the cause of its substance (ὑποστάσεως), because Being consisted for it in potentiality. If we would therefore retain matter uninjured, we must keep it as matter; apparently we must therefore say that it is only in potentiality, in order that it may remain what it is.”[241] In accordance with this, therefore, Plotinus (Ennead. III. l. 6, c. 7, 8) defines it: “Matter is truly non-existent, a motion which abrogates itself, absolute unrest, yet itself at rest—what is opposed in itself; it is the great which is small, the small which is great, the more which is less, the less which is more. When defined in one mode, it is really rather the opposite; that is to say, when looked at and fixed, it is not fixed and escapes, or when not fixed it is fixed—the simply illusory.” Matter itself is therefore imperishable; there is nothing into which it can change. The Idea of change is itself imperishable, but what is implied in this Idea is changeable. This matter is nevertheless not without form; and we have seen that the finite understanding has a third relationship to its object, namely in reference to differences. As now this relation and alteration, this transition, is the life of the universe, the universal soul of the same, its Being is in like manner not a change which takes place in the understanding, for its Being is its being the immediate object of thought through the understanding.
γ. The Evil likewise, as contrasted with the Good, now begins to be the object of consideration, for the question of the origin of evil must always be a matter of interest to the human consciousness. These Alexandrians set up as matter the negative of thought, but since the consciousness of the concrete mind entered in, the abstract negative is apprehended in this concrete fashion as within the mind itself, therefore as the mentally negative. Plotinus regards this question of evil from many sides; but thoughtful consideration of this subject does not yet go very far. The following conceptions are those that prevail at this time: “The Good is νοῦς, but not the understanding in the sense it used to bear for us, which from a pre-supposition both satisfies itself and understands what is said to it, which forms a conclusion and from what follows draws up a theory, and from the consequence comes to a knowledge of what is, having now obtained something not formerly possessed; for before this its knowledge was empty, although it was understanding. But νοῦς, as we now understand it, contains all things in itself, is all things, and is at home with itself; it has all things while not having them,” because it is in itself ideal. “But it does not possess all in the sense in which we regard what we possess as something different or alien from ourselves; what is possessed is not distinguished from itself. For it is each thing and everything and not confounded, but absolute. What partakes of the same does not partake of all things at once, but partakes in so far as it can. Νοῦς is the first energy and the first substance of the soul, which has activity in regard thereto. The soul, externally revolving round νοῦς, contemplating it and gazing into its depths, beholds God by means of it; and this is the life of the gods, free from evil and filled with blessedness”—in so far as the intelligence which goes forth from itself has in its difference to do only with itself, and remains in its divine unity. “If it remained thus constant there would be no evil. But there are goods of the first and second and third rank, all surrounding the King over all; and He is the originator of all good, and all is His, and those of the second rank revolve round the second, and those of the third round the third. If this is the existent and something even higher than the existent, evil is not included in what is existent or higher than the existent; for this is the good. Nothing remains then but that evil, if it exists, is in the non-existent, as a form of the non-existent—but the non-existent not as altogether non-existent, but only as something other than the existent.” Evil is no absolute principle independent of God, as the Manichæans held it to be. “It is not non-existent in the same way that motion and rest are existent, but is like an image of the existent, or non-existent in an even greater degree; it is the sensuous universe.”[242]. Thus evil has its root in the non-existent.
In the eighth book of the first Ennead Plotinus says (c. 9, 3, 4, 7): “But how is evil recognized? It is owing to thought turning away from itself that matter arises; it exists only through the abstraction of what is other than itself. What remains behind when we take away the Ideas is, we say, matter; thought accordingly becomes different, the opposite of thought, since it dares to direct itself on that which is not within its province. Like the eye turning away from the light in order to see the darkness which in the light it does not see—and this is a seeing which yet is non-seeing—so thought experiences the opposite of what it is, in order that it may see what is opposed to itself.” This abstract other is nothing but matter, and it is also evil; the seeing of the less measure is nothing but a non-seeing. “The sensuous in regard to measure, or the limited, is the less measure, the boundless, the undefined, unresting, insatiable, the utterly deficient; such is not accidental to it, but its substance.” Its aim is always Becoming; we cannot say that it is, but only that it is always about to be. “The soul which makes νοῦς its aim is pure, holds off matter and all that is indeterminate and measureless. But why then, when there is the Good, is there also necessarily Evil? Because there must be matter in the whole, because the whole necessarily consists of opposites. It would not be there, if matter were not present; the nature of the world is compounded of νοῦς and necessity. To be with the gods means to be in thought; for they are immortal. We may also apprehend the necessity of evil in this wise: As the Good cannot exist alone, matter is a counterpart to the Good, necessary to its production. Or we might also say that Evil is that which by reason of constant deterioration and decay has sunk until it can sink no lower; but something is necessary after the first, so that the extreme is also necessary. But that is matter, which has no longer any element of good in it; and this is the necessity of evil.”
With Plotinus, as with Pythagoras, the leading of the soul to virtue is also an important subject. Plotinus has for this reason blamed the Gnostics frequently, especially in the ninth book of the second Ennead (c. 15), because “they make no mention at all of virtue and the Good, nor of how they may be reached, and the soul rendered better and purer. For no purpose is served by saying,[243] ‘Look unto God;’ it must also be shown how we can succeed in causing man thus to behold God. For it may be asked, What is to prevent a man from beholding, while at the same time he refrains from the gratification of no desire, and allows anger to take possession of him? Virtue, which sets a final end before itself and dwells in the soul with wisdom, manifests God; but without true virtue God is an empty word.” The Gnostics limit truth to the mental and intellectual; to this mere intellectuality Plotinus declares himself distinctly opposed, and holds firmly to the essential connection of the intelligible and the real. Plotinus honoured the heathen gods, attributing to them a deep meaning and a profound efficacy. He says in the same treatise (c. 16), “It is not by despising the world and the gods in it, and all else that is beautiful, that man attains to goodness. The wicked man holds the gods in contempt, and it is only when he has completely reached this stage that he becomes utterly depraved. The above-mentioned reverence of the Gnostics for the