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Translated by Stephen MacKenna and B. S. Page.
Plotinus Resources OnLine and in Print
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» Contents of this Ennead
II: 42 pages - You are on Page 33
The Intellectual-Principle is a Seeing, and a Seeing which itself sees; therefore it is a potentiality which has become effective.
This implies the distinction of Matter and Form in it — as there must be in all actual seeing — the Matter in this case being the Intelligibles which the Intellectual-Principle contains and sees. All actual seeing implies duality; before the seeing takes place there is the pure unity [of the power of seeing]. That unity [of principle] acquires duality [in the act of seeing], and the duality is [always to be traced back to] a unity.
Now as our sight requires the world of sense for its satisfaction and realization, so the vision in the Intellectual-Principle demands, for its completion, The Good.
It cannot be, itself, The Good, since then it would not need to see or to perform any other Act; for The Good is the centre of all else, and it is by means of The Good that every thing has Act, while the Good is in need of nothing and therefore possesses nothing beyond itself.
Once you have uttered “The Good,” add no further thought: by any addition, and in proportion to that addition, you introduce a deficiency.
Do not even say that it has Intellection; you would be dividing it; it would become a duality, Intellect and the Good. The Good has no need of the Intellectual-Principle which, on the contrary, needs it, and, attaining it, is shaped into Goodness and becomes perfect by it: the Form thus received, sprung from the Good, brings it to likeness with the Good.
Reference address : https://www.ellopos.net/elpenor/greek-texts/ancient-greece/plotinus/enneads-3b.asp?pg=33
