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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
