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Plotino - Tratado 20,2 (I, 3, 2) — O amante

Enéada I, 3, 2

sábado 26 de março de 2022, por Cardoso de Castro

Tradução desde MacKenna

2. O amante nato, cujo grau o músico também pode alcançar — e então ou chega a uma parada ou vai além — tem uma certa memória da beleza mas, destacado dela agora, ele não mais a compreende: encantado pelo adorabilidade visível ele se apega surpreso a isto. Sua lição deve ser não mais cair em deleite encantador diante alguma forma incorporada; ele deve ser conduzido, sob um sistema de disciplina mental, à beleza em toda parte e levada a discernir o Princípio Uno subjacente a tudo, um Princípio aparte das formas materiais, emergindo de outra fonte, e alhures mais verdadeiramente presente. A beleza, por exemplo, em um nobre curso da vida e em um sistema social admiravelmente organizada pode ser indicada a ele — este seria um primeiro treinamento na adorabilidade do imaterial — ele deve aprender a reconhecer a beleza nas artes, ciências e virtudes; então estas formas destacadas e particulares devem ser levadas ao único princípio pela explicação de sua origem. Das virtudes ele deve ser conduzido ao Princípio-Intelectual, ao Existente-Autêntico; assim sendo em seguimento, ele trilha o caminho para cima.

MacKenna

2. The born lover, to whose degree the musician also may attain - and then either come to a stand or pass beyond - has a certain memory of beauty but, severed from it now, he no longer comprehends it: spellbound by visible loveliness he clings amazed about that. His lesson must be to fall down no longer in bewildered delight before some, one embodied form; he must be led, under a system of mental discipline, to beauty everywhere and made to discern the One Principle underlying all, a Principle apart from the material forms, springing from another source, and elsewhere more truly present. The beauty, for example, in a noble course of life and in an admirably organized social system may be pointed out to him - a first training this in the loveliness of the immaterial - he must learn to recognise the beauty in the arts, sciences, virtues; then these severed and particular forms must be brought under the one principle by the explanation of their origin. From the virtues he is to be led to the Intellectual-Principle, to the Authentic-Existent; thence onward, he treads the upward way.

Bréhier

2. Le musicien peut se transformer en amant et, après cette transformation, il peut rester à ce niveau ou bien le dépasser. L’amant, lui, a quelque réminiscence de la beauté ; mais, séparé d’elle, il est incapable de comprendre ce qu’elle est ; il lui faut des beautés visibles pour être ému et transporté. Il faut donc lui apprendre à ne pas s’extasier devant un seul corps ; il faut le faire penser à tous les corps, en lui montrant que la beauté, qui est identique en tous, est différente d’eux, que cette beauté leur vient d’ailleurs, et qu’elle se manifeste davantage dans des sortes d’êtres différents des corps, tels que les belles occupations et les belles lois   ; on l’accoutume désormais à mettre en des êtres incorporels l’objet de son amour ; et on lui montre la beauté dans les arts, les sciences et les vertus. Il faut ensuite lui montrer l’unité du beau et lui apprendre comment il se produit. Alors, il faut monter graduellement des vertus à l’intelligence et à l’être ; et, arrivé là, il faut suivre la voie supérieure.

Bouillet

[2] L’Amant, au rang duquel le musicien peut s’élever, soit pour rester à ce rang, soit pour monter plus haut encore, l’amant a quelque réminiscence du beau; mais comme il en est séparé ici–bas, il est incapable de bien savoir ce que c’est. Charmé des beaux objets qui s’offrent à sa vue, il s’extasie devant eux. Il faut donc lui apprendre à ne pas se contenter d’admirer ainsi un seul corps, mais à embrasser par la raison tous les corps où se rencontre la beauté, lui montrer ce qu’il y a d’identique dans tous, lui dire que c’est quelque chose d’étranger aux corps, qui vient d’ailleurs, et qui même se. trouve à un plus haut degré dans des objets d’une autre nature, en citant pour exemples de nobles occupations, de belles lois   ; on lui montrera que le beau se retrouve encore dans les arts, les sciences, les vertus, tous moyens de familiariser l’amant avec le goût des choses incorporelles. On lui fera voir ensuite que le beau est un et on lui montrera ce qui dans chaque chose constitue la beauté. Des vertus, on l’élèvera à l’Intelligence, à l’Être; arrivé là, il n’a plus qu’à marcher vers le but suprême.

Guthrie

HOW THE LOVER RISES TO THE INTELLIGIBLE.

2. The musician can rise to the rank of the lover, and either remain there, or rise still higher. But the lover has some reminiscence of the beautiful; but as here below he is separated (from it, he is incapable of clearly knowing what it is). Charmed with the beautiful objects that meet his views, he falls into an ecstasy. He must therefore be taught not to content himself with thus admiring a single body, but, by reason, to embrace all bodies that reveal beauty; showing him what is identical in all, informing him that it is something alien to the bodies, which comes from elsewhere, and which exists even in a higher degree in the objects of another nature; citing, as examples, noble occupations, and beautiful laws  . He will be shown that beauty is found in the arts, the sciences, the virtues, all of which are suitable means of familiarizing the lover with the taste of incorporeal things. He will then be made to see that beauty is one, and he will be shown the element which, in every object, constitutes beauty. From virtues he will be led to progress to intelligence and essence, while from there he will have nothing else to do but to progress towards the supreme goal.

Taylor

II. But the lover, into which the musician may be changed, and being changed will either remain [in that character] or will pass beyond it, has in a certain respect a recollection of beauty. Being however separated from it, he is incapable of learning what it is. But as he is struck by the beautiful objects which present themselves to the sight, he is seized with astonishment about them. He therefore must be taught not to be abjectly astonished about one beautiful body, but he must be led by the exercise of the reasoning power to all beautiful bodies, and he who does this must exhibit to him that which is one and the same in all of them, and inform him that it is different from and is derived elsewhere, than from bodies, and is rather inherent in other things, such as beautiful pursuits, and beautiful laws  . For the lover will now become accustomed to incorporeal natures. He likewise must be led to the beauty which is in the arts, in sciences, and the virtues, and afterwards to that which is one and the same in all these ; and he must be taught after what manner beauty is inherent in each of them. But after the virtues, he must now ascend to intellect, and being itself, and there commence the progression on high.