/lit/ - Literature

What, then, is it that we receive when we apply our intellect?
In fact, the intellect must, in a way, retreat to what is behind it and somehow let go of itself to what is behind it, since it looks both ways, and in the intelligible world,42 if it wants to see the One, it must be not entirely intellect. For Intellect is itself the primary Life since it is activity engaged in its progression through everything, not a progression which is progressing but one which has progressed. If, then, it is indeed both Life and is progression and possesses everything precisely and not in a general way – for it would then possess them imperfectly and in an inarticulate way – it must itself come from something else which is no longer in progression, but is the principle of progression, the principle of Life, the principle of Intellect and of all things. For all things are not a principle, but all things are from a principle. And this is no more all things, nor any of them, to enable it to generate all things and not be a multiplicity, but the principle of multiplicity. For that which generates is everywhere simpler than that which is generated.
If, then, this generated Intellect, it must be simpler than Intellect. And if someone were to suppose that the One itself is everything, either it will be each one of everything one by one or all together. Now, if it is all gathered together, it will be subsequent to everything. But if it is prior to everything, everything will be other than it and it will be other than everything. And if it is itself and everything at the same time, it will not be a principle. It must, however, be a principle and be prior to everything so that everything can exist after it. And if it is each one of all things separately, first any one will be identical with any other and next, all will be together and nothing will be distinct. And for this reason, it is none of all things, but prior to all things.43