Enneads VI.7: How Ideas Multiplied, and the Good
The Good Is a Simple Perception of Itself; a Touch
39Consequently, the Good does not think itself either as good, nor as anything else; for it possesses nothing different from itself. It only has “a simple perception of itself in respect to itself”; but as there is no distance or difference in this perception it has of itself, what could this perception be but itself? That is why it perceives a difference where being and intelligence appear. In order to think, intelligence must admit identity and difference simultaneously. On the one hand, without the relation between the Intelligible and itself, the (mind) will not distinguish itself from (the intelligible); and on the other, without the arising of an “otherness” which would enable it to be everything, it would not contemplate all (earthly) entities. (Without this difference), intelligence would not even be a “pair.” Then, since intelligence thinks, if it think really, it will not think itself alone, for why should it not think all things? (Would it not do so) because it was impotent to do so? In short, the principle which thinks itself ceases to be simple, because in thinking itself it must think itself as something different, which is the necessary condition of thinking itself. We have already said that intelligence cannot think itself without contemplating itself as something different. Now in thinking, intelligence becomes manifold (that is, fourfold): intelligible object (thing thought) and intelligent subject (thinker); movement (or, moved), and everything else that belongs to intelligence. Besides, it must be noticed, as we have pointed out elsewhere, that, to be thought, any thought, must offer variety; but (in the divinity) this movement is so simple and identical that it may be compared to some sort of touch, and partakes in nothing of intellectual actualization (therefore, thought cannot be attributed to the divinity). What? Will (the divinity) know neither others nor Himself, and will He remain immovable in His majesty? (Surely). All things are posterior to Him; He was what He is before them. The thought of these things is adventitious, changeable, and does not apply to permanent objects. Even if it did apply to permanent objects, it would still be multiple, for we could not grant that in inferior beings thought was joined to being, while the thoughts of intelligence would be empty notions. The existence of Providence is sufficiently accounted for by its being that from which proceed all (beings). How then (in regard to all the beings that refer to Him) could (the divinity) think them, since He does not even think Himself, but remains immovable in His majesty? That is why Plato, speaking of “being,” says that it doubtless thinks, but that it does not remain immovable in its majesty. By that he means that, no doubt, “being” thinks, but that that which does not think remains immovable in its majesty; using this expression for lack of a better one. Thus Plato considers the Principle which is superior to thought as possessing more majesty, nay, sovereign majesty.
THE FIRST PRINCIPLE HAS NO THOUGHT AS THE FIRST ACTUALIZATION OF A HYPOSTASIS.
40That thought is incompatible with the first Principle is something well known by all those who have (in ecstasy) risen to Him. To what we have already said, we shall however add several arguments, if indeed we succeed in expressing thought comprehensibly; for conviction should be fortified by demonstration. In the first place, observe that all thought exists within a subject, and proceeds from some object. Thought that is connected with the object from which it is derived, has the being to which it belongs, as subject. It inheres in him because it is his actualization, and completes his potentiality, without, itself, producing anything; for it belongs exclusively to the subject whose complement it is. Thought that is hypostatically united with “being,” and which underlies its existence, could not inhere in the object from which it proceeds; for, had it remained in him, it would not have produced anything. Now, having the potentiality of producing, it produced within itself; its actualization was “being,” and it was united thereto. Thus thought is not something different from “being”; so far as this nature thinks itself, it does not think itself as being something different; for the only multiplicity therein is that which results from the logical distinction of intelligent subject (thinker) and intelligible object (the being thought), as we have often pointed out. That is the first actualization which produced a hypostasis (or, form of existence), while constituting “being”; and this actualization is the image of a Principle so great that itself has become “being.” If thought belonged to the Good, instead of proceeding therefrom, it would be no more than an attribute; it would not, in itself, be a hypostatic form of existence. Being the first actualization and the first thought, this thought has neither actualization nor thought above it. Therefore, by rising above this “being” and this thought, neither further “being” nor thought will be met with; we would arrive to the Principle superior to “being,” and thought, an admirable principle, which contains neither thought nor being, which in solitary guise dwells within itself, and which has no need of the things which proceed from Him. He did not first act, and then produce an actualization (he did not begin by thinking in order later to produce thought); otherwise, he would have thought before thought was born. In short, thought, being the thought of good, is beneath Him, and consequently does not belong to Him. I say: “does not belong to Him,” not denying that the Good can be thought (for this, I admit); but because thought could not exist in the Good; otherwise, the Good and that which is beneath it—namely, the thought of Good—would fuse.
Now, if the good be something inferior, it will simultaneously be thought and being; if, on the contrary, good be superior to thought, it must likewise belong to the Intelligible.
EVEN IF THE GOOD THOUGHT, THERE WOULD BE NEED OF SOMETHING SUPERIOR.
Since therefore thought does not exist in the Good, and since, on the contrary, it is inferior to the Good, and since it must thus worship its majesty, (thought) must constitute a different principle, and leaves the Good pure and disengaged from it, as well as from other things. Independent of thought, the Good is what it is without admixture. The presence of the Good does not hinder it from being pure and single. If we were to suppose that Good is both thinking subject and thought object (thinker and thought) or “being,” and thought connected with “being,” if thus we make it think itself, it will need something else, and thus things will be above it. As actualization and thought are the complement or the consubstantial hypostasis (or, form of existence) of another subject, thought implies above it another nature to which it owes the power of thinking; for thought cannot think anything without something above it. When thought knows itself, it knows what it received by the contemplation of this other nature. As to Him who has nothing above Him, who derives nothing from any other principle, what could He think, and how could He think himself? What would He seek, and what would He desire? Would He desire to know the greatness of His power? But by the mere fact of His thinking it, it would have become external to Him; I call it exterior, if the cognizing power within Him differed from that which would be known; if on the contrary they fuse, what would He seek?