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Select Works of Plotinus · 700 of 752 · tr. Thomas Taylor

Select Works, Section 668

Section 29 29. Suppose, however, that pleasure did not result from the good but there were something preceding pleasure and accounting for it, would not this be a thing to be embraced? But when we say "to be embraced" we say "pleasure." But what if accepting its existence, we think of that existence as leaving still the possibility that it were not a thing to be embraced? This would mean the good being present and the sentient possessor failing, nonetheless, to perceive it. It would seem possible, however, to perceive and yet be unmoved by the possession; this is quite likely in the case of the wiser and least dependent- and indeed it is so with the First, immune not merely because simplex, but because pleasure by acquisition implies lack. But all this will become clear on the solution of our remaining difficulties and the rebuttal of the argument brought up against us. This takes the form of the question: "What gain is there in the Good to one who, fully conscious, feels nothing when he hears of these things, whether because he has no grasp of them but takes merely the words or because he holds to false values, perhaps being all in search of sense, finding his good in money or such things?" The answer is that even in his disregard of the good proposed he is with us in setting a good before him but fails to see how the good we define fits into his own conception. It is impossible to say "Not that" if one is utterly without experience or conception of the "That"; there will generally have been, even, some inkling of the good beyond Intellection. Besides, one attaining or approaching the good, but not recognising it, may assure himself in the light of its contraries; otherwise he will not even hold ignorance an evil though everyone prefers to know and is proud of knowing so that our very sensations seek to ripen into knowledge. If the knowing principle- and specially primal Intellectual-Principle- is valuable and beautiful, what must be present to those of power to see the Author and Father of Intellect? Anyone thinking slightingly of this principle of Life and Being brings evidence against himself and all his state: of course, distaste for the life that is mingled with death does not touch that Life Authentic.
Themes
◆Apophatic Theologytheology

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

The text concludes with perplexity regarding the ultimate cause, indicating the limits of rational explanation for the highest Good.

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◆Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The passage concludes by suggesting another path may lead to the light, using illumination as a metaphor for truth.

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◆Divine Simplicitytheology

The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.

The passage suggests principles are good in their own nature, implying goodness is intrinsic rather than a composite attribute.

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◆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 argues that goodness in lower forms is recognized by comparison with what is poorer still, aligning with the privation theory of evil.

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◆Self Examinationpraxis

Daily review of thought and action as spiritual practice.

The author urges the reader to ask themselves the motive of the soul's choice rather than resting on pursuit alone.

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◆Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The mention of a path leading to the light implies an upward journey or ascent toward divine truth.

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◆Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

The statement that 'cause and fact are identical' points toward a non-dualistic unity of essence and existence in the highest principles.

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◇Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

[auto] The text distinguishes between 'lower' forms of goodness recognized by comparison and the highest realm where 'no evil exists'.

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◇Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

[auto] The author argues against relying on faith or choice alone, insisting that one must know the Good through reason to determine value.

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◇Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

[auto] The passage explicitly references 'Reason-Principle' as a standard for testing goodness alongside Idea.

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Related passages · 4 parallels
◆greek_mystery|The Golden Verses of Pythagoras|Section 12 (part 1)
“p. 67 THE SYMBOLS OF PYTHAGORAS All the Symbols are exhortatory in common to the whole of virtue; but particularly each to some particular virtue. Different symbols also are differently adapted to parts of philosophy and discipline. Thus…”
Both passages explore the nature of goodness and virtue, emphasizing the importance of understanding the underlying principles that define them. Passage A delves into the philosophical pursuit of the good, while Passage B outlines practical virtues and their benefits, both aligning with the broader theme of ethical and metaphysical inquiry.
◆hermeticism|Corpus Hermeticum 10: The Sermon on the Mount|Section 1c
“For that the soul who hath no knowledge of the things that are, or knowledge of their nature, or of Good, is blinded by the body's passions and tossed about. This wretched soul, not knowing what she is, becomes the slave of bodies of stran…”
Both passages explore the nature of the good and the soul's relationship to it. Plotinus discusses the good as an intrinsic quality of the soul and the need to understand its nature, while Hermes Trismegistus describes the soul's virtue as Gnosis (knowledge) and its vice as ignorance, emphasizing the importance of understanding the Good.
◆platonism|Plato: Republic|Section 1m
“Yes, I said, that they should begin by reproaching us with our ignorance of the good, and then presume our knowledge of it-- for the good they define to be knowledge of the good, just as if we understood them when they use the term `good'--…”
Both passages explore the nature of the good and the difficulties in perceiving or defining it. They discuss the relationship between pleasure, knowledge, and the good, and the idea that the good is something beyond mere appearance or sensation.
◆platonism|Plato: Republic|Section 1n
“And you would say the same of the conception of the good? Until the person is able to abstract and define rationally the idea of good, and unless he can run the gauntlet of all objections, and is ready to disprove them, not by appeals to o…”
Both passages discuss the nature of the good and the challenges in recognizing and appreciating it. They explore the idea that true understanding and perception of the good require intellectual and moral development, and that those who fail to recognize the good may do so due to their own limitations or misplaced values.