Introduction to the Philosophy and Writings of Plato

the principle, indigent Meaning "lacking" or "dependent." In this philosophy, if something is indigent, it requires something else to exist or be complete.. Hence so far as it is unindigent Self-sufficient; lacking nothing., it is also indigent, though not according to the same; but with respect to being that which it is, it is unindigent?; but as producing and comprehending other things in itself, it is indigent. This, however, is the peculiarity of the one; so that it is both unindigent and indigent according to the one. Not indeed than it is each of these, in such a manner as we divide it in speaking of it, but it is one alone; and according to this is both other things, and that which is indigent. For how is it possible, it should not be indigent also so far as it is the one? Just as it is all other things which proceed from it. For the indigent also is, something belonging to all things. Something else, therefore, must be investigated which in no respect has any kind of indigence. But of a thing of this kind it cannot with truth be asserted that it is the principle, nor can it even be said of it that it is most unindigent, though this appears to be the most venerable of all assertions.[4] See the extracts from Damascius Damascius (c. 458–538 AD) was the last head of the School of Philosophy in Athens; he wrote extensively on the "Ineffable" or the unknowable first cause. in the additional notes to the third volume, which contain an inestimable treasury of the most profound conceptions concerning the ineffable That which is too great or sacred to be expressed in words..

For this signifies transcendency, and an exemption from the indigent. We do not, however, think it proper to call this even the perfectly exempt; but that which is in every respect incapable of being apprehended, and about which we must be perfectly silent, will be the most, just axiom of our conception in the present investigation; nor yet this as uttering any thing, but as rejoicing in not uttering, and by this venerating that immense unknown. This then is the mode of ascent to that which is called the first, or rather to that which is beyond every thing which can be conceived, or become the subject of hypothesis.

There is also another mode, which does not place the unindigent before the indigent, but considers that which is indigent of a more excellent nature, as subsisting secondary to that which is more excellent. Every where then, that which is in capacity The potential for something to happen or exist. is secondary to that which is in energy The actual realization or "active doing" of that potential.. For that it may proceed into energy, and that it may not remain in capacity in vain, it requires that which is in energy. For the more excellent never blossoms from the subordinate nature. Let this then be defined by us according to common unperverted conceptions. Matter therefore has prior to itself material form; because all matter is form in capacity, whether it be the first matter which is perfectly formless, or the second which subsists according to body void of quality, or in other words mere triple extension The three dimensions of height, width, and depth without any other characteristics like color or weight., to which it is likely those directed their attention who first investigated sensibles Physical objects that can be perceived by the senses., and which at first appeared to be the only thing that had a subsistence. For the existence of that which is common in the different elements, persuaded them that there is a certain body void of quality. But since, among bodies of this kind, some possess the governing principle inwardly, and others externally, such as things artificial, it is necessary besides quality to direct our attention to nature, as being something better than qualities, and which is prearranged in the order of cause, as art is, of things artificial. Of things, however, which are inwardly governed, some appear to possess being alone, but others to be nourished and increased, and to generate things similar to themselves. There is therefore another certain cause prior to the above-mentioned nature, viz. a vegetable power The basic level of life responsible for growth and nutrition, common to plants and animals. itself. But it is evident that all such things as are ingenerated in body as in a subject, are of themselves incorporeal, though they become corporeal by the participation of that in which they subsist, so that they are said to be and are material in consequence of what they suffer from matter. Qualities therefore, and still more natures, and in a still greater degree the vegetable life, preserve the incorporeal in themselves. Since however, sense exhibits another more conspicuous life, pertaining to beings which are moved according to impulse and place, this must be established prior to that, as being a more proper principle, and as the supplier of a certain better form, that of a self-moved A being that initiates its own movement, rather than being pushed by something else. animal, and which naturally precedes plants rooted in the earth. The animal however, is not accurately self-moved. For the whole is not such throughout the whole; but a part moves and a part is moved. This therefore is the apparent self-moved. Hence, prior to this it is necessary there should be that which is truly self-moved, and which according to the whole of itself moves and is moved, that the apparently self-moved may be the image of this. And indeed the soul which moves the body must be considered as a more proper self-moved essence. This, however, is twofold, the one rational, the other irrational. For that there is a rational soul is evident: or has not every one a cosensation Internal self-awareness or consciousness; a "sensing together" of one's own existence. of himself, more clear or more obscure, when converted to himself in the

Introduction to the Philosophy and Writings of Plato