Το εξώφυλλο της πέμπτης Εννεάδος του
Πλωτίνου, στη Βιβλιοθήκη
Κλασσικών Κειμένων Loeb,
όπου η πραγματεία για τη νοητή ωραιότητα.
V.8.9. Let’s say that, as far as possible, we visualize in our mind this world, as having each of its parts as it is, without being confused, all together in unity, so that if one of them appears in front, for example the outside orbit of the heavens, we have the imagination of the sun, as immediately joined with all the other stars, and the earth and sea with all the organisms, in an insightful view of a transparent sphere (…). Let’s say that you keep this, and you bring in mind another sphere from which you subtract the mass; also, you subtract the places, and the phantasm of matter in yourself, and do not try to bring in mind another sphere smaller in mass than the first (…). The heavens are great, and so are all the powers together in them, but they would be greater - how greater it is impossible to say – if did not coexist with a paltry corporeal power (…). Nevertheless, one would say that the powers of fire and the other bodies are great; but because of inexperience of true power they are imagined burning and destroying and crushing, and they are presented as helpers to the generation of organisms. But these destroy, because they are themselves destroyed, and help to the generation because they are themselves generated. The power There is the pure Being, and only the absolutely beautiful Being. Since if the Beauty did not exist, there would not exist the Being as well. And if the Being did not exist, what would become of Beauty? For in the lack of Beauty, it would be lack of Being. This is why the Being is desirable, because it is identified with Beauty, and Beauty is amiable because it is Being. So, why should we inquire if one is the cause of the other, when both are of the same nature? The sensible world, which is not real, needs to acquire an eidolon of beauty in order to looks like beautiful, and someway to be as an entirety, and it is beautiful, to the extent it participates in Beauty according to the form; and when it is formed, it is more perfect; the more it is formed, the more it is beautiful; since it is more Being to the extent it is beautiful.
Translation by Katelis Viglas