Guthrie-Plotinus: genera

The first principles, therefore, are existence and intelligence, identity and difference, movement and rest. Rest is the condition of identity; movement is the condition of thought, since the latter presupposes the differences of the thinking subject and of the object thought, and because it is silent if reduced to unity. The elements of thought (subject and object) must thus stand in the relation of differences, but also in that of unity, because they form a consubstantial unity, and because there is a common element in all that is derived therefrom. Besides, here difference is nothing else than distinction. The plurality formed by elements of thought constitutes quantity and number; and the characteristic of every element, quality. From these first principles (the categories, that are the genera of being) all things are derived. [Ennead V,1 (10) 4]

Why then is the material triangle not everywhere, like the immaterial triangle? Because matter does not entirely participate in the immaterial triangle, as it also receives other forms, and since it does not apply itself entirely to every intelligible entity. Indeed, the primary Nature does not give itself as an entirety to every thing; but it communicates itself first to the primary genera (of essences;) then, through these, it communicates itself to the other essences; besides, it is not any the less from the very beginning present to the entire universe. [Ennead VI,5 (23) 11]

Will not the intelligence divide itself in descending (from the genera) to the species (or forms)? No: for she reascends to the universal and the superior Principle. [Ennead IV,4 (28) 1]

Rising therefore to the One, we must add nothing to Him; we must rest in Him, and take care not to withdraw from Him, and fall into the manifold. Without this precaution there will be an occurrence of duality, which cannot offer us unity, because duality is posterior to Unity. The One cannot be enumerated along with anything, not even with uniqueness (the monad), nor with anything else. He cannot be enumerated in any way; for He is measure, without Himself being measured; He is not in the same rank with other things, and cannot be added to other things (being incommensurable). Otherwise, He would have something in common with the beings along with which He would be enumerated; consequently, He would be inferior to this common element, while on the contrary He must have nothing above Him (if He is to be the one first Being). Neither essential (that is, intelligible) Number, nor the lower number which refers to quantity, can be predicated of the unique; I repeat, neither the essential intelligible Number, whose essence is identical with thought, nor the quantative number, which, because all number is quantity, constitutes quantity concurrently with, or independently of other genera. Besides, quantative number, by imitating the former (essential intelligible) Numbers in their relation to the Unique, which is their principle, finds its existence in its relation to real Unity, which it neither shares nor divides. Even when the dyad (or “pair”) is born, (it does not alter) the priority of the Monad (or Uniqueness). Nor is this Uniqueness either of the unities that constitute the pair, nor either of them alone; for why should it be one of them rather than the other? If then the Monad or Uniqueness be neither of the two unities which constitute the pair, it must be superior to them, and though abiding within itself, does not do so. In what then do these unities differ from the Uniqueness (or Monad)? What is the unity of the “pair”? Is the unity formed by the “pair” the same as that which is contained in each of the two unities constituting the “pair”? The unities (which constitute the “pair”) participate in the primary Unity, but differ from it. So far as it is one, the “pair” also participates in unity, but in different ways; for there is no similarity between the unity of a house and the unity of an army. In its relation to continuity, therefore, the “pair” is not the same so far as it is one, and so far as it is a single quantity. Are the unities contained in a group of five in a relation to unity different from that of the unities contained in a group of ten? (To answer this we must distinguish two kinds of unity.) The unity which obtains between a small and a great ship, and between one town and another, and between one army and another, obtains also between these two groups of five and of ten. A unity which would be denied as between these various objects would also have to be denied as obtaining between these two groups. (Enough of this here); further considerations will be studied later. [Ennead V,5 (32) 4]

It remains for us to discover whether it were “Being,” in the process of division, that begat number, or whether it be the number that divided “Being.” (This is the alternative:) either “being,” movement, stability, difference and identity produced number, or it is number that produced all these (categories, or) genera. Our discussion must start thus. Is it possible that number should exist in itself, or must we contemplate two in two objects, three in three objects, and so forth? The same question arises about unity as considered within numbers; for if number can exist in itself independently of numbered things, it can also exist previously to the essences. Can number therefore exist before the essences? It might be well preliminarily to assert that number is posterior to the Essence, and proceeds therefrom. But then if essence be one essence, and if two essences be two essences, one will precede essence, and the other numbers will precede the essences. (Would number then precede the essences) only in thought and conception, or also in the hypostatic existence? We should think as follows. When you think of a man as being one, or the beautiful as being one, the one that is thus conceived in both (beings) is something that is thought only afterward. Likewise, when you simultaneously consider a dog and a horse, here also two is evidently something posterior. But if you beget the man, if you beget the horse or the dog, or if you produce them outside when they already exist in you, without begetting them, nor producing them by mere chance (of seeing them), you will say, “We should go towards one (being), then pass to another, and thus get two; then make one more being, by adding my person.” Likewise, (beings) were not numbered after they were created, but before they were created, when (the creator) decided how many should be created. [Ennead VI,6 (34) 9]

Just as we predicate being of every sense-thing, as well as of every intelligible thing, we predicate it in a higher degree of intelligible things, attributing a higher degree (of substantiality) to the (beings that are veritable than to sense-objects), and to sense-objects than to other genera (of physical objects); likewise, clearly seeing unity in sense-objects in a degree higher than in the intelligible (essences), we recognize the existence of unity in all its modes, and we refer them all to Unity in itself. Besides, just as “being and essence” are nothing sensual, though sense-objects participate therein, so unity, though by participation it inhere in sense-objects, is not any the less an intelligible Unity. Judgment grasps it by an intellectual conception; by seeing one thing (which is sensual) it also conceives another which it does not see (because it is intelligible); it therefore knew this thing in advance; and if judgment knew it in advance, judgment was this thing, and was identical with that whose existence it asserted. When it says, “a certain” object, it asserts the unity, as, when it speaks of “certain” objects, it says that they are two or more. If then one cannot conceive of any object whatever without “one,” “two,” or some other number, it becomes possible to insist that the thing without which nothing can be asserted or conceived, does not at all exist. We cannot indeed deny existence to the thing without whose existence we could not assert or conceive anything. Now that which is everywhere necessary to speak and to conceive must be anterior to speech and conception, so as to contribute to their production. If, besides, this thing be necessary to the hypostatic existence of every essence — for there is no essence that lacks unity — it must be anterior to being, and being must be begotten by it. That is why we say “an essence” instead of first positing “essence,” and “a” only thereafter, for there must be “one” in essence, to make “several” possible; but (the converse is not true; for) unity does not contain essence, unless unity itself produce it by applying itself to the begetting of it. Likewise, the word “that” (when employed to designate an object) is not meaningless; for instead of naming the object, it proclaims its existence, its presence, its “being,” or some other of its kinds of “essence.” The word “that” does not therefore express something without reality, it does not proclaim an empty conception, but it designates an object as definitely as some proper name. [Ennead VI,6 (34) 13]

It may be objected that actualization and movement do not, by themselves, form a genus, but belong to the genus of relation, because actualization exists through the power of something active, and movement exists by the power of some motor, as such. We might answer that relative conceptions are produced by habituation (the manner of being) even of things, and not only through the relation established between them by the mind. As the habituation is a mode of “hypostatic” existence, although it be the “thing of something else,” or although it refer to something else, it nevertheless possesses its nature before being a relation. Now this actualization, this movement, this habituation, which is the “thing of some other thing” nevertheless possesses the property of existing and of being conceived by itself before being a relation; otherwise, all things would be relative conceptions; for there is nothing, not excluding the soul herself, which does not bear some relation to something else. Moreover, why are “action” and “acting” not relatives? For they necessarily are either a movement or an actualization. If the Aristotelians consider “action” a relative, and make a genus of “acting,” why then do they not also place “movement” among the relatives, and make a genus of “moving?” They might, indeed, have subsumed under the genus “movement” the two species “action” and “reaction” (or, “suffering”); but they have no right to make two distinct genera of “acting” and “reacting,” as they generally do. [Ennead VI,1 (42) 17]

If it were our opinion that essence was one, we would not need to study whether there was one single genus for all things, whether all genera could not be reduced to a single one; whether there were principles; whether the genera were at the same time principles; or whether all principles are genera, without saying conversely that all genera are principles; or, if we must distinguish between them, say that some principles are simultaneously genera, or some genera are principles, or, finally, whether all principles be genera without the genera being principles, and conversely. But, since we do not acknowledge that essence is one, the reasons for which were advanced by Plato and other philosophers, we find ourselves forced to treat all these questions, and first to explain why we recognize genera of essences, and what number we decide on. [Ennead VI,2 (43) 1]

Holding as we do that the world-Essence is not one, we must face the question whether the number of beings is determinate, or infinite. To say that world-Essence is not one, however, is to say that it is both one and multiple, a varied unity that embraces a multitude. It is therefore necessary that the One, so conceived, be one so far as it forms a single genus, containing as species the essences by which it is simultaneously one and multiple; or there must be several genera, but that they all be subsumed under the single one; or again, that there be several genera which however be not mutually subsumed, of which each, being independent of the others, may contain what is below it, consisting of less extended genera, or species below which there are no more than individuals; so that all these things may contribute to the constitution of a single nature, together making up the organization of the intelligible world, which we call world-Essence (or “being”). [Ennead VI,2 (43) 2]

Under these circumstances, the divisions that we establish are no more only genera, they are simultaneously the very principles of world-Essence; on the one hand they are genera, because they contain less extended genera, beneath which are species, which end in individuals; they are also principles, because world-Essence is composed of multiple elements, and because these elements constitute the totality of Essence. If it were only stated that world-Essence is composed of several elements, and that these elements, by co-operation, constitute the All, without adding that they branch out into lower species, our divisions would indeed be principles, but they would no longer be genera. For instance, if it be said that the sense-world is composed of four elements, such as fire, or other elements, these elements are indeed principles, but not genera, unless this name be used as a verbal similarity (or, homonym, or pun). [Ennead VI,2 (43) 2]

Admitting therefore the existence of certain genera, which are simultaneously principles, we must still consider whether they should be conceived so that these genera, along with the things contained by each of them, commingle, fuse, and form the whole by their blending. If so, the genera would exist potentially, but not in actualization; none would have anything characteristic. Further, granting the distinctness of the genera, can we grant that the individuals blend? But what then would become of the genera themselves? Will they subsist by themselves, and will they remain pure, without mutual destruction of the mingled individuals? Later we shall indicate how such things could take place. [Ennead VI,2 (43) 2]

Now that we have explained the existence of genera, which, besides, are principles of being, and that from another point of view there are principles (or elements), and compounds, we shall have to set forth the criterion by which we constitute these genera; we shall have to ask how they may be distinguished from each other, instead of reducing them to a single (principle), as if they had been united by chance, although it does indeed seem more rational to reduce them to a single (principle). It would be possible to reduce them in this way if all things were species of essence, if the individuals were contained within these species, and if there were nothing outside of these species. But such a supposition would destroy the species — for such species would no longer be species, or forms; — and from that moment there would be no further need for reducing plurality to unity, and everything forming a single unity; so that, all things belonging to this One, no being outside of the One would exist, as far as it was something else. [Ennead VI,2 (43) 2]

We therefore assert the existence of several genera, and that this plurality is not accidental. These divers genera, however, depend from the One. But even though they do depend from the One, if the One be not something which may be affirmed of each of them as considered in its being, then nothing hinders each of them, having nothing similar to the others, from constituting a genus apart. We also grant that the One, existing outside of the genera which are begotten of Him, is their cause, although the other essences considered in their being do not proclaim this. Yes indeed, the One is outside of the other essences. Besides, He is above them; so much so, that He is not counted as one of them; for it is through Him that the other essences exist, which, so far as they are genera, are equal. [Ennead VI,2 (43) 3]

Still, it will be asked, Of what nature is the One which does not count among the genera? This (absolute One) is outside of our present consideration; for we are not studying Him who is above essence, but the essences themselves. We must therefore pass by the absolute One, and seek the one which is counted among the genera. [Ennead VI,2 (43) 3]

To begin with (if we consider the related One from this point of view), it will seem astonishing to see the cause numbered along with the effects. It would indeed be unreasonable to cram into a single genus both superior and inferior things. If nevertheless, on counting the one amidst the essences of which He is the cause, He was to be considered as a genus to which the other essences were to be subordinated, and from which they differed; if, besides, the one was not to be predicated of the other essences either as genus, or in any other respect, it would still be necessary that the genera which possessed essence subsume species under them; since, for instance, by moving, you produce walking, and yet walking cannot be considered a genus subordinate to you; but above the walking there existed nothing else that could, in respect to it, operate as a genus; and if nevertheless there existed things beneath walking, walking would, in respect to them, be a genus of the essences. [Ennead VI,2 (43) 3]

Perhaps, instead of saying that the one is the cause of the other things, we would have to admit that these things are as parts and elements of the one; and that all things form a single nature in which only our thought establishes divisions; so that, by virtue of its admirable power, this nature be unity distributed in all things, appearing and becoming manifold, as if it were in movement, and that the one should cease being unity as a result of the fruitfulness of its nature. If we were to enumerate successively the parts of such a nature, we would grant to each of them a separate existence, ignoring that we had not seen the whole together. But after thus having separated the parts, we would soon reapproximate them, not for long being able to keep apart the isolated elements which tend to reunite. That is why we could not help making a whole out of them, letting them once more become unity, or rather, be unity. Besides, this will be easier to understand when we shall know what these essences are, and how many are the genera of essences; for we shall then be able to conceive their mode of existence. And as, in these matters, it is not well to limit oneself to negations, but to aim at positive knowledge, and at the full intelligence of the subject here treated, we shall have to make this inquiry. [Ennead VI,2 (43) 3]

If, on occupying ourselves with this sense-world, we wished to determine the nature of bodies, would we not begin by studying some part thereof, such as a stone? We could then distinguish therein substance, quantity — such as dimension — and quality, such as color; and after having discovered these same elements in other bodies, we could say that the elements of the corporeal nature are being, quantity, and quality; but that these three coexist; and that, though thought distinguish them, all three form but one and the same body. If, besides, we were to recognize that movement is proper to this same organization, would we not add it to the three elements already distinguished? These four elements, however, would form but a single one, and the body, though one, would, in its nature, be the reunion of all four. We shall have to take the same course with our present subject, intelligible Being, and its genera and principles. Only, in this comparison, we shall have to make abstraction of all that is peculiar to bodies, such as generation, sense-perception, and extension. After having established this separation, and having thus distinguished essentially different things, we shall arrive at the conception of a certain intelligible existence, which possesses real essence, and unity in a still higher degree. From this standpoint, one might be surprised how the (substance which is thus) one can be both one and many. In respect to bodies, it is generally recognized that the same thing is both one and many; the body can indeed be divided infinitely; color and appearance, for instance, are therein very differing properties, since they are separated here below. But in respect to the soul, if she be conceived as one, without extent, dimension and absolutely simple, as it appears at first sight, how could we, after that, believe that the soul were manifold? We should have here expected to reach unity, all the more as, after having divided the animal in body and soul, and after having demonstrated that the body is multiform, composite and diverse, one might well, on the contrary, have expected to find the soul simple; and to have accepted this conclusion as final, as the end of our researches. We would thus have taken the soul as a sample of the intelligible world, just as the body represents the sense-world. Having thus considered this soul, let us examine how this unity can be manifold; how, in its turn, the manifold can be unity; not indeed a composite formed of separable parts, but a single nature simultaneously one and manifold. For, as we have already said, it is only by starting from this point and demonstrating it, that we will establish solidly the truth about the genera of essence. [Ennead VI,2 (43) 4]

What and how much can be seen in the soul? Since we have found in the soul both being and life, and as both being and life are what is common in every soul, and as life resides in intelligence, recognizing that there is (besides the soul and her being) intelligence and its life, we shall posit as a genus what is common in all life; namely, movement; consequently, being and movement, which constitute primary life, will be our first two categories. Although (in reality) they fuse, they are distinguished by thought, which is incapable of approaching unity exclusively; and whose exercise compels this distinction. Besides, it is possible, you can, in other objects, clearly see essence, as distinct from movement or life, although their essence be not real, and only shadowy or figurative. Just as the image of a man lacks several things, and, among others, the most important, life; likewise, the essence of sense-objects is only an adumbration of the veritable essence, lacking as it does the highest degree of essence, namely, vitality, which appears in its archetype. So you see it is quite easy to distinguish, on one hand, essence from life, and, on the other, life from essence. Essence is a genus, and contains several species; now movement must not be subsumed under essence, nor be posited within essence, but should be equated with essence. When we locate movement within essence, it is not that we consider life is the subject of movement, but because movement is life’s actualization; only in thought can either exist separately. These two natures, therefore, form but a single one; for essence exists not in potentiality, but in actualization; and if we conceive of these two genera as separated from each other it will still be seen that movement is within essence, and essence within movement. In the unity of essence, the two elements, when considered separately, imply each other reciprocally; but thought affirms their duality, and shows that each of the two series is a double unity. [Ennead VI,2 (43) 7]

We must posit these three genera (essence, movement, and stability) because intelligence thinks each of them separately. By thinking them simultaneously, Intelligence posits them; and, as soon as Intelligence thinks them, they are (in existence). The things whose existence (“essence”) implies matter do not exist in Intelligence; for otherwise they would be immaterial. On the contrary, immaterial things come into existence by merely being thought. So then contemplate pure Intelligence, instead of seeking it with your bodily eyes, fix on it your interior gaze. Then will you see the hearth of “Being,” where shines an unsleeping light; you will see therein how essences subsist as simultaneously divided and united; you will see in it an abiding life, the thought which applies not to the future, but to the present; which possesses it already, and possesses it for ever; which thinks what is intimate to it, and not what is foreign. Intelligence thinks: and you have actualization and movement. Intelligence thinks what is in itself: and you have “being” and essence; for, by merely existing, Intelligence thinks: Intelligence thinks itself as existing, and the object to which Intelligence applies its thought exists also. The actualization of Intelligence on itself is not “being”; but the object to which it refers, the Principle from which it derives, is essence. Essence, indeed, is the object of intuition, but not intuition itself; the latter exists (has “essence”) only because it starts from, and returns thereto. Now as essence is an actualization, and not a potentiality, it unites both terms (existence and intuition, object and subject), and, without separating them, it makes of intuition essence, and of essence intuition. Essence is the unshakable foundation of all things, and support of their existence; it derives its possessions from no foreign source, holding them from itself, and within itself. It is simultaneously the goal of thought, because it is stability that never needed a beginning, and the principle from which thought was born, because it is unborn stability; for movement can neither originate from, nor tend towards movement. The idea also belongs to the genus of stability, because it is the goal (or limit) of intelligence; but the intellectual actualization by which it is thought constitutes movement. Thus all these things form but one thing; and movement, stability, and the things which exist in all essences constitute genera (or classifications). Moreover, every essence posterior to these genera is, in its turn, also definite essence, definite stability, and definite movement. [Ennead VI,2 (43) 8]

Summing up what we have discovered about the nature of Essence, we find first three genera. Then, these three, Essence, Movement and Stability were contemplated respectively by the essence, movement and stability within ourselves, which we also harmonized with those intelligibles. Then again we lost the power of distinguishing them by uniting, confusing, and blending these three genera. But a little later we divided, extricated and distinguished them so as again to see essence, movement and stability; three things, of which each exists apart. The result of this process then is that they are regarded as different, discerning them by their differences, and recognizing difference in essence by positing three things each of which exists apart. On the other hand, if they be considered in their relation with unity and in unity, if they be all reduced to being something single and identical, one may see the arising, or rather the existing of identity. To the three genera already recognized, therefore, we shall have to add identity or difference, or (in Platonic language), “sameness and other-ness.” These two classifications added to the three others, will in all make five genera for all things. Identity and difference (are genuine genera, indeed, because they) also communicate their characteristics to inferior (beings), each of which manifests some such element. [Ennead VI,2 (43) 8]

These five genera that we thus recognize are primary, because nothing can be predicated of them in the category of existence (being). No doubt, because they are essences, essence might be predicated of them; but essence would not be predicated of them because “being” is not a particular essence. Neither is essence to be predicated of movement or stability, for these are species of essence. Neither does essence participate in these four genera as if they were superior genera under which essence itself would be subsumed; for stability, movement, identity and difference do not protrude beyond the sphere of essence, and are not anterior thereto. [Ennead VI,2 (43) 8]

These and similar (Platonic) arguments demonstrate that those are genuinely primary genera; but how are we to prove they are exclusive? Why, for example, should not unity, quantity, quality, relation, and further (Aristotelian) categories, be added thereto? [Ennead VI,2 (43) 9]

It may be objected that the unity which is in essence, in movement, and the remainder of the genera, is common to all of them, and that one might therefore identify unity with essence. It must then be answered that, just as essence was not made a genus of other things because they were not what was essence, but that they were called essences in another sense, here likewise unity could not be a common attribute of other things, because there must be a primary Unity, and a unity taken in a secondary sense. If, on the other hand, it be said that unity should not be made a genus of all things, but something which exists in itself like the others, if afterwards unity be identified with essence, then, as essence has already been listed as one of the genera, we would be merely uselessly introducing a superfluous name. Distinguishing between unity and essence is an avowal that each has its separate nature; the addition of “something” to “one” makes a “certain one”; addition of nothing, on the other hand, allows unity to remain absolute, which cannot be predicated of anything. But why could this unity not be the First Unity, ignoring the absolute Unity? For we use “first Unity” as a designation of the essence which is beneath the “absolute Unity.” Because the Principle anterior to the first Essence (that is, the first and absolute Unity) is not essence; otherwise, the essence below Him would no longer be the first Essence; here, on the contrary, the unity which is above this unity is the absolute Unity. Besides, this unity which would be separated from essence only in thought, would not admit of any differences. [Ennead VI,2 (43) 9]

In what sense, therefore, could each of the elements of essence be called “one”? In that it is something unitary, without being unity itself; for what is a “certain one” is already manifold. No species is “one” except figuratively; for in itself it is manifold. It is in the same sense that, in this sense-world, we say that an army, or a choric ballet, constitute a unity. Not in such things is absolute unity; and therefore it may not be said that unity is something common. Neither does unity reside in essence itself, nor in the individual essences; therefore, it is not a genus. When a genus is predicated of something, it is impossible to predicate of the same thing contrary properties; but of each of the elements of universal essence it is possible to assert both unity and its opposite. Consequently (if we have called unity a genus), after having predicated of some essence unity as a genus, we would have affirmed, of the same essence, that unity was not a genus. Unity, therefore, could not be considered one of the primary genera; for essence is no more one than it is manifold. As to the other genera, none of them is one without being manifold; much less could unity be predicated of the secondary genera of which each is quite manifold. Besides, no genus, considered in its totality, is unitary; so that if unity were a genus, it would merely thereby cease being unity; for unity is not a number, and nevertheless it would become a number in becoming a genus. Of course, numbers include an alleged unity, as soon as we try to erect it into a genus, it is no longer a unity, in a strict sense. Among numbers unity is not applied to them as would have been a genus; of such unity it is merely said that it is among numbers, not that it is a genus; likewise, if unity were among the essences, it would not be there as genus of essence, nor of anything else, nor of all things. Again, just as the simple is the principle of the composite without being considered a genus in respect to it — then it would be simultaneously simple and composite — so, if one were considered to be a principle, it could not be a genus in respect to things subsumed under it; and therefore will be a genus neither for essence, nor for other (categories or things). [Ennead VI,2 (43) 10]

The questions here to be solved are, how unity subsists within essence, how they both divide, and in general how any genera divide; and whether their two divisions be identical, or different. To solve these questions, we shall first have to ask how in general any thing whatever is said to be one, and is one; then, if it can be said in the same sense that essence is one, in what sense this is said. Evidently, unity is not the same for everything. It cannot even be understood in the same sense in respect to sense-things, and intelligible things; not any more than essence is identical for these two order of (beings), or even for sense-things compared to each other. The idea of unity is not the same in reference to a choric ballet, an army, a vessel or a house; it is even less so in respect of one of these things, and when it deals with continuous objects. And nevertheless, by their unity all these things imitate the same archetype, some from far, some from near. Intelligence, surely, is assuredly that which most approaches absolute Unity; for although the soul already possess unity, Intelligence possesses it far more intensely; for it is the one essence. [Ennead VI,2 (43) 11]

But how could we realize such genera? Are all these genera susceptible of division, or do they lie entire within each of the objects they comprehend? If so, how does this unity find itself? Unity exists therein as a genus, just as the whole exists within the plurality. [Ennead VI,2 (43) 12]

Now why should we not posit quantity among the primary genera? And why not also quality? Quantity is not one of the primary genera like those we have posited, because the primary genera coexist with essence (which is not the case with quantity). Indeed, movement is inseparable from essence; being its actualization and life. Stability is implied in being; while identity and difference are still more inseparable from essence; so that all these (categories) appear to us simultaneously. As to number (which is discrete quantity), it is something posterior. As to (mathematical) numbers, far more are they posterior both to these genera, and themselves; for the numbers follow each other; the second depends on the first, and so forth; the last are contained within the first. Number, therefore, cannot be posited among the primary genera. Indeed, it is permissible to doubt whether quantity may be posited as any kind of a genus. More even than number, extension (which is continuous quantity), shows the characteristics of compositeness, and of posteriority. Along with number, the line enters into the idea of extension. This would make two elements. Then comes surface, which makes three. If then it be from number that continuous dimension derives its quantitativeness, how could this dimension be a genus, when number is not? On the other hand, anteriority and posteriority exist in dimension as well as in numbers. But if both kinds of quantities have in common this, that they are quantities, it will be necessary to discover the nature of quantity. When this will have been found, we shall be able to make of it a secondary genus; but it could not rank with the primary genera. If, then, quantity be a genus without being a primary one, it will still remain for us to discover to which higher genus, whether primary or secondary, it should be subsumed. [Ennead VI,2 (43) 13]

It is evident that quantity informs us of the amount of a thing, and permits us to measure this; therefore itself must be an amount. This then is the element common to number (the discrete quantity), and to continuous dimension. But number is anterior, and continuous dimension proceeds therefrom; number consists in a certain blending of movement and stability; continuous dimension is a certain movement or proceeds from some movement; movement produces it in its progress towards infinity, but stability arrests it in its progress, limits it, and creates unity. Besides, we shall in the following explain the generation of number and dimension; and, what is more, their mode of existence, and how to conceive of it rightly. It is possible that we might find that number should be posited among the primary genera, but that, because of its composite nature, continuous dimension should be posited among the posterior or later genera; that number is to be posited among stable things, while dimension belongs among those in movement. But, as said above, all this will be treated of later. [Ennead VI,2 (43) 13]

Let us now pass on to quality. Why does quality also fail to appear among the primary genera? Because quality also is posterior to them; it does indeed follow after being. The first Being must have these (quantity and quality) as consequences, though being is neither constituted nor completed thereby; otherwise, being would be posterior to them. Of course, as to the composite beings, formed of several elements, in which are both numbers and qualities, they indeed are differentiated by those different elements which then constitute qualities, though they simultaneously contain common (elements). As to the primary genera, however, the distinction to be established does not proceed from simpleness or compositeness, but of simpleness and what completes being. Notice, I am not saying, “of what completes ‘some one’ being”; for if we were dealing with some one being, there would be nothing unreasonable in asserting that such a being was completed by a quality, since this being would have been in existence already before having the quality, and would receive from the exterior only the property of being such or such. On the contrary, absolute Being must essentially possess all that constitutes it. [Ennead VI,2 (43) 14]

However, how do four of these genera complete being, without nevertheless constituting the suchness (or, quality) of being? for they do not form a “certain being.” The primary Essence has already been mentioned; and it has been shown that neither movement, difference, nor identity are anything else. Movement, evidently, does not introduce any quality in essence; nevertheless it will be wise to study the question a little more definitely. If movement be the actualization of being, if essence, and in general all that is in the front rank be essentially an actualization, movement cannot be considered as an accident. As it is, however, the actualization of the essence which is in actualization, it can no longer be called a simple complement of “being,” for it is “being” itself. Neither must it be ranked amidst things posterior to “being,” nor amidst the qualities; it is contemporaneous with “being,” for you must not suppose that essence existed first, and then moved itself (these being contemporaneous events). It is likewise with stability; for one cannot say that essence existed first, and then later became stable. Neither are identity or difference any more posterior to essence; essence was not first unitary, and then later manifold; but by its essence it is one manifold. So far as it is manifold, it implies difference; while so far as it is a manifold unity, it implies identity. These categories, therefore, suffice to constitute “being.” When one descends from the intelligible world to inferior things, he meets other elements which indeed no longer constitute absolute “being,” but only a “certain being,” that possesses some particular quantity or quality; these are indeed genera, but genera inferior to the primary genera. [Ennead VI,2 (43) 15]

As to relation, which, so to speak, is only an offshoot or appendage, it could certainly not be posited amidst the primary genera. Relation can exist only between one thing and another; it is nothing which exists by itself; every relation presupposes something foreign. [Ennead VI,2 (43) 16]

The categories of place and time are just as unable to figure among the primary genera. To be in a place, is to be in something foreign; which implies two consequences: a genus must be single, and admits of no compositeness. Place, therefore, is no primary genus. For here we are dealing only with veritable essences. [Ennead VI,2 (43) 16]

As to time, does it possess a veritable characteristic? Evidently not. If time be a measure, and not a measure pure and simple, but the measure of movement, it also is something double, and consequently composite. (This, as with place, would debar it from being ranked among the primary genera, which are simple). Besides, it is something posterior to movement; so that it could not even be ranked along with movement. [Ennead VI,2 (43) 16]

Action and experience equally depend on movement. Now, as each of them is something double, each of them, consequently, is something composite. Possession also is double. Location, which consists in something’s being in some definite way in something else, actually comprises three elements. (Therefore possession and location, because composite, are not simple primary genera). [Ennead VI,2 (43) 16]

But why should not the Good, beauty, virtues, science, or intelligence be considered primary genera? If by “good” we understand the First, whom we call the Good itself, of whom indeed we could not affirm anything, but whom we call by this name, because we have none better to express our meaning, He is not a genus; for He cannot be affirmed of anything else. If indeed there were things of which He could be predicated, each of them would be the Good Himself. Besides, the Good does not consist in “being,” and therefore is above it. But if by “good” we mean only the quality (of goodness), then it is evident that quality cannot be ranked with primary genera. Does this imply that Essence is not good? No; it is good, but not in the same manner as the First, who is good, not by a quality, but by Himself. [Ennead VI,2 (43) 17]

It may however be objected that, as we saw above, essence contains other genera, and that each of these is a genus because it has something in common, and because it is found in several things. If then the Good be found in each part of “being” or essence, or at least, in the greater number of them, why would not also the Good be a genus, and one of the first genera? Because the Good is not the same in all parts of Essence, existing within it in the primary or secondary degree; and because all these different goods are all subordinate to each other, the last depending on the first, and all depending from a single Unity, which is the supreme Good; for if all participate in the Good, it is only in a manner that varies according to the nature of each. [Ennead VI,2 (43) 17]

If you insist that the Good must be genus, we will grant it, as a posterior genus; for it will be posterior to being. Now the existence of (the Aristotelian) “essence,” although it be always united to Essence, is the Good itself; while the primary genera belong to Essence for its own sake, and form “being.” Hence we start to rise up to the absolute Good, which is superior to Essence; for it is impossible for essence and “being” not to be manifold; essence necessarily includes the above-enumerated primary genera; it is the manifold unity. [Ennead VI,2 (43) 17]

But if by Good we here mean the unity which lies in Essence, we would not hesitate to acknowledge that the actualization by which Essence aspires to Unity is its true good, and that that is the means by which it receives the form of Good. Then the good of Essence is the actualization by which it aspires to the Good; that act constitutes its life; now this actualization is a movement, and we have already ranked movement among the primary genera. (It is therefore useless to make a new genus of “Good conceived as unity”). [Ennead VI,2 (43) 17]

Knowledge is pre-eminently movement; for it is the intuition of essence; it is an actualization, and not a simple habit. It should, therefore, also be reduced to movement. It may also be reduced to stability (if considered as a durable actualization); or rather, it belongs to both genera. But if it belong to two different genera, it is something of a blend; but anything blended is necessarily posterior (to the elements which enter into the blend, and it cannot therefore either be a primary genus). [Ennead VI,2 (43) 18]

Intelligence is thinking essence, a composite of all genera, and not a single genus. Veritable Intelligence is indeed essence connected with all things; consequently it is all essence. As to essence considered alone, it constitutes a genus, and is an element of Intelligence. Last, justice, temperance, and in general all the virtues are so many actualizations of Intelligence. They could not, therefore, rank amidst the primary genera. They are posterior to a genus, and constitute species. [Ennead VI,2 (43) 18]

Since these four categories (which complete essence, namely, movement, stability, identity and difference) (with Essence as a fifth) constitute the primary genera, it remains to be examined whether each of them, by itself, can beget species; for instance, whether Essence, entirely by itself, could admit divisions in which the other categories would have no share whatever. No: for, in order to beget species, the genus would have to admit differences derived from outside; these differences would have to be properties belonging to Essence as such, without however being Essence. But from where then would Essence have derived them? Impossibly from what does not exist. If then they were necessarily derived from that which exists, as only three other genera of essences remain, evidently, Essence must have derived its differences from these genera, which associate themselves with Essence, while yet enjoying a simultaneous existence. But from this very fact that these genera enjoy an existence simultaneous (with Essence), they serve to constitute it, as it is composed of the gathering of these elements. How then could they be different from the whole that they constitute? How do these genera make species out of all (these beings)? How, for instance, could pure movement produce species of movement? The same question arises in connection with the other genera. Besides, we must avoid (two dangers:) losing each genus in its species, and, on the other hand, reducing it to the state of a simple predicate, by considering it only in its species. The genus must exist both in its species and in itself. While blending (with the species), it must in itself remain pure and unblended; for, if it should contribute to “being” otherwise (by blending with its species), it would annihilate itself. Such are the questions that must be examined. [Ennead VI,2 (43) 19]

How then does Intelligence, though remaining one, by Reason produce particular things? This really amounts to asking how the inferior genera derive from the four Genera. We shall then have to scrutinize how this great and ineffable Intelligence, which does not make use of speech, but which is entire intelligence, intelligence of all, universal, and not particular or individual intelligence, contains all the things which proceed therefrom. [Ennead VI,2 (43) 21]

We have thus declared our views about (intelligible) Being, and shown how they agree with the doctrines of Plato. Now we have to study the “other nature” (the Being of the sense-world); and we shall have to consider whether it be proper to establish here the same genera as for the intelligible world, or to posit a greater number, by adding some to those already recognized; or whether the genera differ in each being entirely, or only partially, some remaining identical, while others differ. If any of them be identical in both beings, that can be understood only by analogy; that is what will become evident when each of these beings are fully understood. [Ennead VI,3 (44) 1]

This is by what we must begin. Having to speak of sense-objects, and knowing that all of them are contained in this world here below, we must first scrutinize this world, establish within it divisions according to the nature of the (beings) which compose it, and then distribute them into genera, just as we would do if we had to analyze the voice whose nature is infinite (by the diversity of sounds it produces), reducing it to a definite number of kinds. Observing the elements common to many sounds, we would reduce them to one unity, then, to a superior unity, further to a supreme unity, in which these sounds appear as a small number of classes. Then, the elements common to these individuals would be called “species,” and that common to various species would be called a genus. As to the voice, it is easy enough to discover each species, to reduce all the species to unity, and to predicate of all of them (as highest genus or category) the general element, the voice. But an analysis as summary as this is impossible with the (more complicated universe). In the sense-world we will have to recognize several genera, which will differ from those of the intelligible world, since the sense-world itself differs from the intelligible world so much that it is not its counterpart, but only its image, whose only element common (to its model) is the name. [Ennead VI,3 (44) 1]

We decide, therefore, that the three first things (matter, form, and their combination) contribute to the formation of a single genus, which, by a figure of speech, we call (“corporeal) Being,” a genus which is common to them, and whose name applies to all three. Then come the other genera; such as relation, quantity and quality; the (relation of) being “contained in place,” and “in time”; movement; and place and time. But as the category of “time” and “place” would render superfluous that of “being in place” and of “being in time,” we should limit ourselves to the recognition of five genera, of which the first (“being”) comprises matter, form and the combination. If, however, we should not count matter, form and combination as a single genus, our analysis will assume the following shape: matter, form, combination, relation, quantity, quality, and movement. Otherwise, the latter three might be subsumed under relation, which possesses more extension than they. [Ennead VI,3 (44) 3]

So non-whiteness, if it indicate some color other than white, is a quality; if it express merely a negation, or an enumeration, it is only a word, or a term which recalls the object; if it be a word, it constitutes a movement (so far as it is produced by the vocal organ); if it be a name or a term, it constitutes, so far as it is a significative, a relative. If things be classed not only by genera, if it be admitted that each assertion and expression proclaim a genus, our answer must be that some affirm things by their mere announcement, and that others deny them. It may perhaps be best not to include negations in the same genus as things themselves, since, to avoid mingling several genera, we often do not include affirmations. [Ennead VI,3 (44) 19]

Let us now study stability or stillness, which is the contrary of movement. Are we to consider it itself a genus, or to reduce it to some one of the known genera? First, stability rather suits the intelligible world, and stillness the sense-world. Let us now examine stillness. If it be identical with stability, it is useless to look for it here below where nothing is stable, and where apparent stability is in reality only a slower movement. If stillness be different from stability, because the latter refers to what is completely immovable, and stillness to what is actually fixed, but is naturally movable even when it does not actually move, the following distinction should be established. If stillness here below be considered, this rest is a movement which has not yet ceased, but which is imminent; if by stillness is understood the complete cessation of movement in the moved, it will be necessary to examine whether there be anything here below that is absolutely without movement. As it is impossible for one thing to possess simultaneously all the species of movement, and as there are necessarily movements that are not realized in it — since it is usual to say that some particular movement is in something — when something undergoes no displacement, and seems still in respect to this movement, should one not say about it that in this respect it is not moving? Stillness is therefore the negation of movement. Now no negation constitutes a genus. The thing we are considering is at rest only in respect to local movement; stillness expresses therefore only the negation of this movement. [Ennead VI,3 (44) 27]

We have also demonstrated that the other things that are called genera must be reduced to the genera we have set forth. [Ennead VI,3 (44) 28]

Such are our views about the (categories, or) genera (of existence). [Ennead VI,3 (44) 28]

Some define eternity as the “rest” of intelligible nature (“being”), just like time is defined as “motion” here below. In this case we should have to decide whether eternity be identical with rest in general, or only in such rest as would be characteristic of intelligible nature (“being”). If indeed eternity were to be identified with rest in general, we would first have to observe that rest could not be said to be eternal, any more than we can say that eternity is eternal, for we only call eternal that which participates in eternity; further, under this hypothesis, we should have to clear up how movement could ever be eternal; for if it were eternal, it would rest (or, it would stop). Besides, how could the idea of rest thus imply the idea of perpetuity, not indeed of that perpetuity which is in time, but of that of which we conceive when speaking of the aeonial (or, eternal)? Besides, if the rest characteristic of intelligible “being” in itself alone contain perpetuity, this alone would exclude from eternity the other genera (or categories) of existence. Further yet, eternity has to be conceived of as not only in rest, but (according to Plato) also in unity, which is something that excludes every interval — otherwise, it would become confused with time; — now rest does not imply the idea of unity, nor that of an interval. Again, we assert that eternity resides in unity; and therefore participates in rest without being identified therewith. [Ennead III,7 (45) 2]