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Updated: May 2, 2025
As Providence too is to intelligibles, so is Fate to sensibles. And, alternately, as Providence is to Fate, so are intelligibles to sensibles. But intelligibles are the first of beings, and from these others derive their subsistence. And hence the order of Fate depends on the dominion of Providence.
For the Timaeus, for instance, will teach us the theory of the intelligible genera, and the Phaedrus appears to present us with a regular account of the first intellectual orders. But where will be the coordination of intellectuals to intelligibles? And what will be the generation of second from first natures?
Hence, in obtaining a perfectly indivisible knowledge, it requires to be perfected by an intellect whose energy is ever vigilant and unremitted; and it's intelligibles, that they may become perfect, are indigent of the light which proceeds from separate intelligibles.
For that which is perfectly effable cannot be conjoined with the perfectly ineffable; but it is necessary that the progression of intelligibles should terminate in this order, in which the first effable subsists, and that which is called by proper names. For there the first intelligible forms, and the intellectual nature of intelligibles, are unfolded into light.
For you will find all these distinctly delivered to us by Plato in that dialogue. But from the Timaeus you may obtain the theory about intelligibles, a divine narration about the demiurgic monad, and the most full truth about the mundane gods.
But it contains intelligibles after the manner of an image, and receives partibly their impartible forms, such as are uniform variously, and such as are immovable, according to a self-motive condition.
By this he signifies the contemplation of intelligibles: for the stars and their light are imitations of intelligibles, so far as all of them partake of the form of the sun, in the same manner as intelligibles are characterized by the nature of the good.
And thence we proceed to points, thence to lines, from them to superficies, and solids, and bodies, and to the qualities of the bodies so and so affected. Now the reason is the only criterion of intelligibles; and the understanding is the reason in the mathematics, where intelligibles appear as if in mirrors.
Whatever too is subject to Fate, is also under the dominion of Providence; having its connection indeed from Fate, but deriving the good which it possesses from Providence. But again, not all things that are under the dominion of Providence are indigent of Fate; for intelligibles are exempt from its sway.
And the case is the same in the universe, as to sensible and intelligible. For intelligibles are the principles of bodily things, but everything is greater than the principle whence it came. Yet, on the contrary, some will say that, by comparing sensibles with intelligibles, we match things mortal with divine, in some measure; for God is in intelligibles.
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