Pseudo-Dionysius: The Divine Names · 27 of 39 · tr. C.E. Rolt
Chapter 4, Section 1{
127 There remains but one alternative: Evil is a weakness and deficiency of Good.
31.
Good things have all one cause.
If evil is opposed to the Good, then hath evil many causes.
The efficient causes of evil results, however, are not any laws and faculties, but an impotence and weakness and an inharmonious mingling of discordant elements.
Evil things are not immutable and unchanging but indeterminate and indefinite: the sport of alien influences which have no definite aim.
The Good must be the beginning and the end even of all evil things.
For the Good is the final Purpose of all things, good and bad alike.
For even when we act amiss we do so from a longing for the Good; for no one makes evil his definite object when performing any action.
Hence evil hath no substantial being, but only a shadow thereof; since the Good, and not itself, is the ultimate object for which it comes into existence.
32.
Unto evil we can attribute but an accidental kind of existence.
It exists for the sake of something else, and is not self-originating.
And hence our action appears to be right (for it hath Good as its object) while yet it is not really right (because we mistake for good that which is not good).
‘Tis proven, then, that our purpose is different from our action.
Thus evil is contrary to progress, purpose, nature, cause, principle, end, law, will, and being.
Evil is, then, a lack, a deficiency, a weakness, a disproportion, an error, purposeless, unlovely, lifeless, unwise, unreasonable, imperfect, unreal, causeless, indeterminate, sterile, inert, powerless, disordered, incongruous, indefinite, dark, unsubstantial, and never in itself possessed of any existence whatever.
How, 128 then, is it that an admixture of the Good bestows any power upon evil?
For that which is altogether destitute of Good is nothing and hath no power.
And if the Good is Existent and is the Source of will, power, and action, how can Its opposite (being destitute of existence, will, power, and activity), have any power against It?
Only because evil things are not all entirely the same in all cases and in all relations.
359 359 i.
e.
Evil things are not entirety bad, but are bad only in some partial aspect.
In the case of a devil evil lieth in the being contrary to spiritual goodness; in the soul it lieth in the being contrary to reason; in the body it lieth in the being contrary to nature.
33.
How can evil things have any existence at all if there is a Providence?
Only because evil (as such) hath no being, neither inhereth it in things that have being.
And naught that hath being is independent of Providence; for evil hath no being at all, except when mingled with the Good.
And if no thing in the world is without a share in the Good, and evil is the deficiency of Good and no thing in the world is utterly destitute of Good, then the Divine Providence is in all things, and nothing that exists can be without It.
Yea, even the evil effects that arise are turned by Providence to a kindly purpose, for the succour of themselves or others (either individually or in common), and thus it is that Providence cares individually for each particular thing in all the world.
Therefore we shall pay no heed to the fond argument so often heard that “Providence shall lead us unto virtue even against our will.” ‘Tis not worthy of Providence to violate nature.
Themes
◆Apophatic Theologytheology
Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.
The passage extensively defines God by negation, stating evil has no substantial being or power.
All passages →◆Divine Providencetheology
Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.
The passage centrally argues that Providence is active in all things, turning evil effects to a kindly purpose.
All passages →◆Evil As Privationtheology
Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.
The text explicitly defines Evil as a weakness and deficiency of Good rather than a positive substance.
All passages →◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
God is described as active, possessing will, power, and action.
All passages →◆Monadcosmology
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
The Good is presented as the singular ultimate source from which all existence flows.
All passages →◆Unity Of Beingtheology
The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.
The text asserts that Providence is in all things and nothing exists without a share in the Good.
All passages →Related passages · 30 parallels
◆buddhism|The Dhammapada|Chapter IX, Section 1
“p. 34 Chapter IX. Evil. 116. If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil. 117. If a man commits a sin, let him not do it again; let him…”
Both passages discuss the nature of evil and good, emphasizing that evil is a deviation or deficiency of good. They also highlight the consequences of actions and the importance of striving for good.
◆jewish_mysticism|The Kabbalah Unveiled|Introduction, Section 1p
“66 the sins of the inferiors, no influx can come into the universe in a proper manner.) [Following out the symbol of the equilibrium in the Sephiroth, the sin of the inferior paths would be the introduction of unbalanced force.
The reader…”
Both passages discuss the nature of evil and its relationship to good, with Passage A focusing on the concept of equilibrium and unbalanced forces, and Passage B elaborating on evil as a deficiency or weakness of good. Both traditions explore the idea that evil lacks substantial being and is contrary to the natural order.
◆neoplatonism|Iamblichus: On the Mysteries|Chapter VII
“Moreover, it is necessary to add the causes whence evils [90] sometimes arise, and to show how many and of what kind they are. For the form of them is not simple; but, being various, is the leader of the generation of various evils. For if…”
Both passages discuss the nature of evil and its relationship to good, exploring the idea that evil is not a substantial entity but rather a deficiency or corruption of good. They both delve into the causes and manifestations of evil, though from different philosophical and mystical perspectives.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 13
“Section 9 9. That Soul, then, in us, will in its nature stand apart from all that can cause any of the evils which man does or suffers; for all such evil, as we have seen, belongs only to the Animate, the Couplement. But there is a difficul…”
Both passages explore the nature of evil and its relationship to the soul or the good. They both argue that evil is not inherent in the higher aspects of being (the Intellectual-Principle in Plotinus, the Good in the second passage) but rather arises from lower, more base aspects (the Couplement in Plotinus, the deficiency of Good in the second passage).
◆neoplatonism|Select Works of Plotinus|Select Works, Section 79
“Section 4 4. The bodily Kind, in that it partakes of Matter is an evil thing. What form is in bodies is an untrue-form: they are without life: by their own natural disorderly movement they make away with each other; they are hindrances to t…”
Both passages explore the nature of evil as a deficiency or lack of good, and discuss the relationship between the soul and matter. They share a conceptual framework that views evil as a corruption or deviation from a higher, more perfect state.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 80
“Section 5 5. But, it will be objected, if this seeing and frequenting of the darkness is due to the lack of good, the Soul's evil has its source in that very lack; the darkness will be merely a secondary cause- and at once the Principle of…”
Both passages explore the concept of evil as a lack or deficiency of good, and they both argue that evil is not a substantial entity but rather a privation of the good. They also discuss how evil is not a primary cause but a secondary effect.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 81 (part 1)
“Section 6 6.
If this be so, how do we explain the teaching that evils can never pass away but "exist of necessity," that "while evil has no place in the divine order, it haunts mortal nature and this place for ever"?
Does this mean that h…”
Both passages explore the nature of evil in relation to the Good, positing that evil is a deficiency or absence of the Good rather than an independent entity. They share a philosophical inquiry into the existence and nature of evil within a cosmic or divine order.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 83
“Section 8 8. But there will still be some to deny that it is through this Matter that we ourselves become evil. They will say that neither ignorance nor wicked desires arise in Matter. Even if they admit that the unhappy condition within us…”
Both passages explore the nature of evil and its relationship to matter or the good. Plotinus argues that Matter is the source of evil, while the second passage posits that evil is a weakness and deficiency of the Good, showing a conceptual parallel in their exploration of evil's origin and nature.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 85 (part 1)
“Section 10 10.
But if Matter is devoid of quality how can it be evil?
It is described as being devoid of quality in the sense only that it does not essentially possess any of the qualities which it admits and which enter into it as into a…”
Both passages explore the nature of evil as a lack or deficiency of good, rather than as a substantial entity. They share the insight that evil is not a positive force but rather an absence or privation of the good.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 86
“Section 11 11. It may be suggested that Vice is feebleness in the Soul. We shall be reminded that the Vicious Soul is unstable, swept along from every ill to every other, quickly stirred by appetites, headlong to anger, as hasty to compromi…”
Both passages explore the concept of evil as a weakness or deficiency, with Plotinus attributing it to the Soul's interaction with Matter, and the second passage describing it as a lack or deficiency of Good. Both traditions see evil as not having substantial being but rather as a result of a negative influence or mixture.
20 more
◆neoplatonism|Select Works of Plotinus|Select Works, Section 87
“Section 12 12. If the existence of Matter be denied, the necessity of this Principle must be demonstrated from the treatises "On Matter" where the question is copiously treated. To deny Evil a place among realities is necessarily to do away…”
Both passages explore the nature of evil in relation to the good, positing that evil is a deficiency or absence of good, and that evil is not a substantial entity but rather a lack or disorder. They also discuss the interplay between good and evil within the soul and the broader cosmos.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 119 (part 2)
“The better elements are compelled into existence and moulded to their function by the Reason-Principle directly; the less good are potentially present in the Reason-Principles, actually present in the phenomena themselves; the Soul's power…”
Both passages discuss the nature of evil and its relationship to the good. Plotinus describes evil as a result of matter's resistance to the Reason-Principle, while the second passage describes evil as a weakness and deficiency of the Good. Both see evil as having no substantial being and being overruled by the good.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 121
“Section 18 18. Are the evils in the Universe necessary because it is of later origin than the Higher Sphere? Perhaps rather because without evil the All would be incomplete. For most or even all forms of evil serve the Universe- much as the…”
Both passages discuss the nature and role of evil within a cosmic framework. Plotinus suggests that evil is necessary for the completeness of the Universe and serves a purpose, while the second passage argues that evil is a deficiency of good and has no substantial being, yet it can be turned to a kindly purpose by Providence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 138
“Section 16 16. Then Matter is simply Alienism [the Principle of Difference]? No: it is merely that part of Alienism which stands in contradiction with the Authentic Existents which are Reason-Principles. So understood, this non-existent has…”
Both passages explore the nature of evil as a lack or deficiency of good, and discuss the concept of matter or evil as non-existent or having a shadow of existence. They share a philosophical approach to understanding evil in relation to good and existence.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 172 (part 1)
“Section 16 16.
On the other hand, to despise this Sphere, and the Gods within it or anything else that is lovely, is not the way to goodness.
Every evil-doer began by despising the Gods; and one not previously corrupt, taking to this cont…”
Both passages discuss the nature of evil and its relationship to the divine. They both argue that evil is a deficiency or lack of good and that divine providence is present in all things, including those that appear evil.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 184
“Section 8 8. What can this other cause be; one standing above those treated of; one that leaves nothing causeless, that preserves sequence and order in the Universe and yet allows ourselves some reality and leaves room for prediction and au…”
Both passages discuss the nature of the soul and its relationship to the body and the environment. They explore the idea of a higher principle that governs the universe and the individual, with the soul playing a crucial role in maintaining order and purpose.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 192
“Section 5 5. Now, once Happiness is possible at all to Souls in this Universe, if some fail of it, the blame must fall not upon the place but upon the feebleness insufficient to the staunch combat in the one arena where the rewards of excel…”
Both passages discuss the nature of evil as a deficiency or weakness of good, and how evil can be used or transformed into good within the context of a broader cosmic or divine order.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 193
“Section 6 6. As for the disregard of desert- the good afflicted, the unworthy thriving- it is a sound explanation no doubt that to the good nothing is evil and to the evil nothing can be good: still the question remains why should what esse…”
Both passages explore the nature of evil and its relationship to the good and divine providence. They share a conceptual parallel in discussing how evil lacks substantial being and is a deficiency of good, though they do so within different philosophical and mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 197
“Section 10 10. But: if the evil in men is involuntary, if their own will has not made them what they are, how can we either blame wrong-doers or even reproach their victims with suffering through their own fault? If there is a Necessity, br…”
Both passages explore the nature of evil and its relationship to human will and the divine. They both argue that evil is not a substantial force but rather a deficiency or lack of good, and that human actions, though flawed, are still driven by a desire for good.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 198
“Section 11 11. Are we, then, to conclude that particular things are determined by Necessities rooted in Nature and by the sequence of causes, and that everything is as good as anything can be? No: the Reason-Principle is the sovereign, maki…”
Both passages discuss the nature of evil in relation to a higher principle (Reason-Principle in Plotinus, Good in the second passage). They both argue that evil is not an independent entity but is related to the higher principle in a graded or deficient manner.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 203 (part 1)
“Section 16 16.
But if all this is true, what room is left for evil?
Where are we to place wrong-doing and sin?
How explain that in a world organized in good, the efficient agents [human beings] behave unjustly, commit sin?
And how comes…”
Both passages explore the nature of evil within a cosmic framework, positing that evil is a deficiency or imperfection rather than a substantive force. They both integrate the concept of a divine principle (Logos in Plotinus, Good in the second passage) that underlies the universe.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 204 (part 1)
“Section 17 17.
The nature of the Reason-Principle is adequately expressed in its Act and, therefore, the wider its extension the nearer will its productions approach to full contrariety: hence the world of sense is less a unity than is its…”
Both passages explore the nature of evil and its relationship to the good, discussing how evil is integrated into a broader cosmic order or divine plan. They both posit that evil is not an independent force but is related to the good in some way.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 243
“Section 11 11. I think, in fact, that Plato had this in mind where he justly speaks of the Images of Real Existents "entering and passing out": these particular words are not used idly: he wishes us to grasp the precise nature of the relati…”
Both passages explore the nature of evil and its relationship with the Good (or Ideas). They share the concept that evil is a lack or deficiency rather than a substantial entity, and discuss how evil can exist in relation to the Good without altering its fundamental nature.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 303
“Section 16 16. The punishment justly overtaking the wicked must therefore be ascribed to the kosmic order which leads all in accordance with the right. But what of chastisements, poverty, illness, falling upon the good outside of all justic…”
Both passages explore the nature of evil and its relationship to the cosmic order or divine providence. They both argue that evil is not a substantive force but rather a lack or deficiency within a fundamentally good universe.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 364
“Section 44 44. Contemplation alone stands untouched by magic; no man self-gathered falls to a spell; for he is one, and that unity is all he perceives, so that his reason is not beguiled but holds the due course, fashioning its own career a…”
Both passages discuss the nature of good and evil, emphasizing that evil is a deviation or deficiency from the good. They both explore the idea that actions driven by lower desires or misunderstandings of the good are forms of bondage or illusion.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 466
“Section 13 13. The Supreme, as the Absolute Good and not merely a good being or thing, can contain nothing, since there is nothing that could be its good. Anything it could contain must be either good to it or not good; but in the supremely…”
Both passages discuss the nature of the Good and Evil, emphasizing that the Supreme Good is beyond all qualities and that evil is a lack or deficiency of the Good. They share a conceptual parallel in their metaphysical understanding of the Good as transcendent and evil as a privation.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 641 (part 1)
“Section 2 2.
Thus we have even here the means of knowing the nature of the Intellectual-Principle, though, seeing it more closely than anything else, we still see it at less than its worth.
We know that it exists but its cause we do not s…”
Both passages explore the nature of the Intellectual-Principle or Good, emphasizing that evil or deficiency is a lack of the Good. They share a metaphysical inquiry into the causes and essence of existence, though from different philosophical and religious traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 666
“Section 27 27. But what is that whose entry supplies every such need? Some Idea, we maintain. There is a Form to which Matter aspires: to soul, moral excellence is this Form. But is this Form a good to the thing as being apt to it, does the…”
Both passages explore the nature of good and evil, emphasizing that evil is a lack or deficiency of good. They share a conceptual parallel in their metaphysical understanding of the relationship between good and evil, though they come from different mystical traditions.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 667
“Section 28 28. Now to see what all this reasoning has established: Universally, what approaches as a good is a Form; Matter itself contains this good which is Form: are we to conclude that, if Matter had will, it would desire to be Form una…”
Both passages explore the nature of evil and its relationship to the good, positing that evil is a lack or deficiency of the good. They share a conceptual framework that views evil as something that seeks the good, albeit in a flawed or imperfect manner.
◆neoplatonism|Select Works of Plotinus|Select Works, Section 703
“Section 21 21. Could He then have made Himself otherwise than as He did? If He could we must deny Him the power to produce goodness for He certainly cannot produce evil. Power, There, is no producer of the inapt; it is that steadfast consta…”
Both passages explore the nature of evil in relation to the divine. Plotinus argues that God's will is identical with His essence and that evil is not a product of divine power. Similarly, the second passage posits that evil is a deficiency of good and lacks substantial being, deriving any power it has from an admixture with the Good.