Now the environment into which this independent principle enters, when it comes to this midpoint, will be largely led by secondary causes [or, by chance-causes]: there will therefore be a compromise; the action of the Soul will be in part guided by this environment while in other matters it will be sovereign, leading the way where it will.The nobler Soul will have the greater power; the poorer Soul, the lesser.A soul which defers to the bodily temperament cannot escape desire and rage and is abject in poverty, overbearing in wealth, arbitrary in power.The soul of nobler nature holds good against its surroundings; it is more apt to change them than to be changed, so that often it improves the environment and, where it must make concession, at least keeps its innocence.
9.We admit, then, a Necessity in all that is brought about by this compromise between evil and accidental circumstance: what room was there for anything else than the thing that is? Given all the causes, all must happen beyond aye or nay- that is, all the external and whatever may be due to the sidereal circuit- therefore when the Soul has been modified by outer forces and acts under that pressure so that what it does is no more than an unreflecting acceptance of stimulus, neither the act nor the state can be described as voluntary:
so, too, when even from within itself, it falls at times below its best and ignores the true, the highest, laws of action.
But when our Soul holds to its Reason-Principle, to the guide, pure and detached and native to itself, only then can we speak of personal operation, of voluntary act.Things so done may truly be described as our doing, for they have no other source; they are the issue of the unmingled Soul, a Principle that is a First, a leader, a sovereign not subject to the errors of ignorance, not to be overthrown by the tyranny of the desires which, where they can break in, drive and drag, so as to allow of no act of ours, but mere answer to stimulus.
10.To sum the results of our argument: All things and events are foreshown and brought into being by causes; but the causation is of two Kinds; there are results originating from the Soul and results due to other causes, those of the environment.
In the action of our Souls all that is done of their own motion in the light of sound reason is the Soul's work, while what is done where they are hindered from their own action is not so much done as suffered.Unwisdom, then, is not due to the Soul, and, in general-if we mean by Fate a compulsion outside ourselves- an act is fated when it is contrary to wisdom.
But all our best is of our own doing: such is our nature as long as we remain detached.The wise and good do perform acts; their right action is the expression of their own power: in the others it comes in the breathing spaces when the passions are in abeyance; but it is not that they draw this occasional wisdom from outside themselves; simply, they are for the time being unhindered.
SECOND TRACTATE.
ON PROVIDENCE (1).
1.To make the existence and coherent structure of this Universe depend upon automatic activity and upon chance is against all good sense.
Such a notion could be entertained only where there is neither intelligence nor even ordinary perception; and reason enough has been urged against it, though none is really necessary.
But there is still the question as to the process by which the individual things of this sphere have come into being, how they were made.
Some of them seem so undesirable as to cast doubts upon a Universal Providence; and we find, on the one hand, the denial of any controlling power, on the other the belief that the Kosmos is the work of an evil creator.
This matter must be examined through and through from the very first principles.We may, however, omit for the present any consideration of the particular providence, that beforehand decision which accomplishes or holds things in abeyance to some good purpose and gives or withholds in our own regard: when we have established the Universal Providence which we affirm, we can link the secondary with it.
Of course the belief that after a certain lapse of time a Kosmos previously non-existent came into being would imply a foreseeing and a reasoned plan on the part of God providing for the production of the Universe and securing all possible perfection in it- a guidance and partial providence, therefore, such as is indicated.But since we hold the eternal existence of the Universe, the utter absence of a beginning to it, we are forced, in sound and sequent reasoning, to explain the providence ruling in the Universe as a universal consonance with the divine Intelligence to which the Kosmos is subsequent not in time but in the fact of derivation, in the fact that the Divine Intelligence, preceding it in Kind, is its cause as being the Archetype and Model which it merely images, the primal by which, from all eternity, it has its existence and subsistence.
The relationship may be presented thus:
The authentic and primal Kosmos is the Being of the Intellectual Principle and of the Veritable Existent.This contains within itself no spatial distinction, and has none of the feebleness of division, and even its parts bring no incompleteness to it since here the individual is not severed from the entire.In this Nature inheres all life and all intellect, a life living and having intellection as one act within a unity: every part that it gives forth is a whole; all its content is its very own, for there is here no separation of thing from thing, no part standing in isolated existence estranged from the rest, and therefore nowhere is there any wronging of any other, any opposition.Everywhere one and complete, it is at rest throughout and shows difference at no point; it does not make over any of its content into any new form; there can be no reason for changing what is everywhere perfect.