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Thomas Taylor - a solitária subsitência do Uno

sábado 26 de março de 2022

From this solitary subsistence of the one, the solitariness of all other divine natures is derived, and their ineffable association with themselves. Hence Plato   in the " Timaeus  " says, " that the Demiurgus established heaven (i.e. the world) one, only, solitary nature, able through virtue to converse with itself, indigent of nothing external, and sufficiently known and friendly to itself." Proclus  , in his Commentaries on this dialogue, admirably illustrates these words as follows : " To comprehend the whole blessedness of the world in three appellations, is most appropriate to that which subsists according to a triple cause, viz. the final, the paradigmatic, and the demiurgic. For of the appellations themselves, the first of them, viz. one, is assumed from the final cause ; for the one is the same with the good. But the second, viz. only, is assumed from the paradigmatic cause. For the only-begotten and onlyness (monosis) were, prior to the universe, in all-perfect animal. And the third, viz. the solitary, is assumed from the demiurgic cause. For the ability of using itself, and through itself governing the world, proceeds from the demiurgic goodness. The world, therefore, is one, so far as it is united and is converted to the one. But it is only, so far as it participates of the intelligible, and comprehends all things in itself. And it is solitary, so far as it is similar to its father, and is able to save itself. From the three, however, it appears that it is a God. For the one, the perfect, and the self-sufficient, are the elements of deity. Hence, the world receiving these, is also itself a God; being one indeed, according to hyparxis ; but alone, according to a perfection which derives its completion from all sensible natures; and solitary through being sufficient to itself. For those that lead a solitary life, being converted to themselves, have the hopes of salvation in themselves. And that this is the meaning of the term solitary, is evident from the words, " able through virtue to converse with itself, indigent of nothing external, and sufficiently known and friendly to itself." For in these words Plato   clearly manifests what the solitariness is which he ascribes to the world, and that he denominates that being solitary, who looks to himself, to that with which he is furnished, and to his own proper measure. For those that live in solitary places, are the saviours of themselves, so far as respects human causes. The universe, therefore, is likewise after this manner solitary, as being sufficient to itself, and preserving itself, not through a diminution but from an exuberance of power ; for self-sufficiency is here indicated ; and as he says, through virtue. For he alone among partial animals [such as we are] who possesses virtue, is able to associate with, and love himself with a parental affection. But the vicious man looking to his inward baseness, is indignant with himself and with his own essence, is astonished with externals, and pursues an associcdion xcith others, in consequence of his inability to behold himself. On the contrary, the worthy man perceiving himself beautiful, rejoices and is delighted, and producing in himself beautiful conceptions, gladly embraces an association with himself. For we are naturally domesticated to the beautiful, hut hastily withdraw ourselves from deformity. Hence, if the world possesses virtue adapted to itself, in its intellectual and psychical essence, and in the perfection of its animal nature, looking to itself, it loves itself, and is present with, and sufficient to itself.