Ennead I.

.B.

...and to need them. For why is it necessary for the soul to have individual Temperance: original 'σωφροσύνη' (sophrosyne), the virtue of self-control and moderation. and Wisdom: original 'φρόνησις' (phronesis), practical wisdom or prudence., when God is without them? Nevertheless, every virtue is an image, and it bears a resemblance [to the divine], insofar as these imitations have come [into being], not as if from another form, but from that which is itself higher. For the things below partake of what is near to them. The Intellectual realm: original 'νοητόν' (noeton), the world of pure thought and divine forms. is near to the soul, and as has been said, the soul is similar to it and partakes of it more. In this way, we also imagine the divine body, yet it is not God itself. Just as the body is formed, but not according to the likeness of other bodies, so it is with the greater virtue. And this is not un-collected. Since it is of the flesh and also a loosening from social life, this is virtue. And let us speak of these things. Insofar as there is Civic virtue: original 'πολιτικὴ ἀρετή' (politike arete), the practical virtues used to manage life in a community., we see that they belong to the sea This likely refers to the "tempest" of material life or a specific Neoplatonic metaphor for the world of flux. or to nature, which he said the soul produces, and the right hand [given] to those in safety; for these are far from the body’s affairs. And just as with the word for release, for this is the means through which divine things are reached. For the rest of the civic virtues are sacred. Thus we might say that they remain in them. And it is purification that concerns us most. Ca. As it seems, the virtue of the soul is thus manifest as its own, and as much as it is more than their virtue and not of opposites, for the more is said with confidence. This then is virtue. For this is good order, and knowing, not to suffer along with [the body], nor ever to be temperate?. Nor should it fear departing from the body, which is Courage: original 'ἀνδρεία' (andreia), the strength to remain unaffected by bodily fears.. It is the work of reason and intellect, and these are the guidance. And Justice: original 'δικαιοσύνη' (dikaiosyne), the state where each part of the soul performs its own function. is because it is in reason, and especially through the soul. These are purifications and a leading away, yet it is what one might call a likeness toward God. It is virtue, then. Insofar as it is near to becoming, as we said, it is clearly held. What then is purification or reconciliation? And now one must distinguish the things of participation. The things of the intellect are natural to man. For what is the mind? Some things are in forms, others in knowing. Again, the mind knows harmoniously. But it seeks that according to which it wanders in works. For the one in manifestation is an imitation of the one in the soul. So too, the one in the soul is an imitation of the one in the mind. As if being divided, the one in [the soul] brings it toward the one in [the mind]. So the one in the soul is an imitator of the one in the mind, and the mind is eternal. But the soul's nature is among the essences. Because of its being, there is a search, whether all this is many of the same things I speak of, or whether the things of purification were sent. And the things of virtue—

—and all those who are in the state of being purified, and that which is in the state of contemplating. Virtue is that which is in contemplation, which is a worthy goal. But it is not just to be purified; it is the removal of everything [alien] from everywhere. Indeed, this is virtue. Thus of them. And from the Good itself and as being light. And wickedness is a necessity. When the soul lays hold of the Good, it will be happy. And because it is being distinguished by divine things. For perhaps the Good is the nature that shines upon it. Therefore, becoming virtue happens through desire and calling. And from wherever it is, it is thus virtue. And it exists as temperate. For that which is its Good. And he said it was nearer. Or even that, because it appears itself. Thus it prepared itself. It knows, and it turned back. Virtue is seen after the purifications. Or it exists after the purification. Of these is their opinion. Or that which happens to him, he turns back to himself. For what is within? Everything and knowing. And to contemplate divine things. It is not as if having and seeing. Soul of light It has them. For they are things not hidden. And rather it has already seen, and arriving, it stands apart. So that the light from it and for it is a work, and the things of them seem so. Or the things that are, so that they are also far off. And the things of God. What is true, and how are the first things? Perhaps we should speak thus. That the one who is in harmony. And especially the things that are weathered by storms, when some causes harm and evil, it is unholy. Because even the first things; and after being afraid of them, they are un-essential. They themselves are left among the gods. And I might say how the likeness becomes courage, and this is the source of it. But seek through the causes, for what reason are the virtues and all other things? Let them not be near. To separate from it and so that it is evil. But some were equal even before the purifications of themselves. To be pure while departing. And discussing the involuntary parts so the irrational part obeys, and in no way to wonder at the form or to be disturbed. But it has a true desire. That which is among the things that are. All are wise. And the soul deliberates seeking to partake from that place whence they are not removed. And higher. The passion of spirit, nowhere [rooting it out]. The resistance of them is a recovery. Or the results now being and moved. Because of the departure, away. And it is not the act of fearing. Deliberating, and that it will be, we perhaps do not guarantee; or it is sought because—