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FORE:

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FORE:In reasoning up from the world to its first cause, we were given to understand that the two were related to one another as contradictory opposites. The multiple must proceed from the simple, and existence from that which does not exist. But the analogies of material production now suggest a somewhat different view. What every power calls into existence is an image of itself, but the effect is never more than a weakened and imperfect copy of its original. Thus the universe appears as a series of diminishing energies descending in a graduated scale from the highest to the lowest. Here, again, bad science makes bad philosophy. Effects are never inferior to their causes, but always exactly equal, the effect being nothing else than the cause in another place or under another form. This would be obvious enough, did not superficial observation habitually confound the real320 cause with the sum of its concomitants. What we are accustomed to think of as a single cause is, in truth, a whole bundle of causes, which do not always converge to a single point, and each of which, taken singly, is, of course, inferior to the whole sum taken together. Thus when we say that the sun heats the earth, this is only a conventional way of speaking. What really does the work is a relatively infinitesimal part of the solar heat separately transmitted to us through space. Once neglect this truth, and there is no reason why effects should not exceed as well as fall short of their causes in any assignable proportion. Such an illusion is, in fact, produced when different energies converge to a point. Here it is the consequent and not the antecedent which is confounded with the sum of its concomitants, as when an explosion is said to be the effect of a spark.

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FORE:

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FORE:It is evident that what Plotinus says about beauty and love was suggested by the well-known passages on the same subject in the Phaedrus and the Symposium. His analysis of aesthetic emotion has, however, a much more abstract and metaphysical character than that of his great model. The whole fiction of an antenatal existence is quietly let drop. What the sight of sensible beauty awakens in a philosophic soul is not the memory of an ideal beauty beheld in some other world, but the consciousness of its own idealising activity, the dominion which it exercises over unformed and fluctuating matter. And, in all probability, Plato meant no more than this��in fact he hints as much elsewhere,433��but he was not able or did not choose to express himself with such unmistakable clearness.

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FORE:

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ipsumorem

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