ABODE.......................2
Thus the evil man shows what he is, and he is by his nature impelled towards what already dominates him, both while he is here below, or after he has left this place; when he passes into the place towards which his inclinations draw him. The virtuous man, on the contrary, has, in all these respects, a different fate. Each one is thus driven by his nature, as by some occult force, towards the place whither he is to go. In this universe, therefore, there obtains an admirable power and order, since, by a secret, and hidden path, each one is led to the unescapable condition assigned to him by divine justice. The evil man does not know this, and is, in spite of himself, conducted to the place in the universe which he is to occupy. The wise man knows it, and himself proceeds to his destined abode. Before leaving this life, he knows what residence inevitably awaits him, and the hope of dwelling there some day in company with the divinities fills his life with happiness.	Tratado 28, 45
(Homer) seems to admit this distinction in speaking of Hercules, when he sends the image of this hero into Hades, and still he locates him within the abode of the deities; — it is at least the idea implied in this double assertion that Hercules is in Hades and that he is in Olympus. The poet, therefore, distinguished in him two elements. We might perhaps expound the passage as follows: Hercules had an active virtue, and because of his great qualities was judged worthy of being classified with the deities, but as he possessed only the active virtue, and not the contemplative virtue, he could not be admitted into Heaven entirely; while he is in heaven, there is something of him in Hades.	Tratado 53, 12
ABOVE-DEFINED...............1
Purification may be either identical with the above-defined virtue, or virtue may be the result of purification. In this case, does virtue consist of the actual process of purification, or in the already purified condition? This is our problem here.	Tratado 19, 4
ABOVE-ENUMERATED............1
If you insist that the Good must be genus, we will grant it, as a posterior genus; for it will be posterior to being. Now the existence of (the Aristotelian) “essence,” although it be always united to Essence, is the Good itself; while the primary genera belong to Essence for its own sake, and form “being.” Hence we start to rise up to the absolute Good, which is superior to Essence; for it is impossible for essence and “being” not to be manifold; essence necessarily includes the above-enumerated primary genera; it is the manifold unity.	Tratado 43, 17
ABOVE-MENTIONED.............13
It may further be asked whether the intelligible world contains the ideas of objects which are derived from decay, which are harmful or disagreeable, such as, for instance, mud or excreta. We answer that all the things that universal Intelligence receives from the First are excellent. Among them are not found ideas of those dirty and vile objects mentioned above; Intelligence does not contain them. But though receiving from Intelligence ideas, the soul receives from matter other things, among which may be found the above-mentioned accidents. Besides, a more thorough answer to this question must be sought for in our book where we explain “How the Multitude of Ideas Proceeds from the One.”	Tratado 5, 14
The above-mentioned homely virtues really render our souls gracious, and improve them, regulating and moderating our appetites, tempering our passions, delivering us from false opinions, limiting us within just bounds, and they themselves must be determined by some kind of measure. This measure given to our souls resembles the form given to matter, and the proportion of intelligible things; it is as it were a trace of what is most perfect above. What is unmeasured, being no more than formless matter, cannot in any way resemble divinity. The greater the participation in form, the greater the assimilation to the formless; and the closer we get to form, the greater the participation therein. Thus our soul, whose nature is nearer to divinity and more kindred to it than the body is, thereby participates the more in the divine, and increases that resemblance enough to make it seem that the divinity is all that she herself is. Thus arises the deception, which represents her as the divine divinity, as if her quality constituted that of the divinity. Thus are men of homely virtues assimilated to the divinity.	Tratado 19, 2
A man who has achieved such a state no longer commits such faults; for he has become corrected. But his desired goal is not to cease failing, but to be divine. In case he still allows within himself the occurrence of some of the above-mentioned unreflecting impulses, he will be simultaneously divinity and guardian, a double being; or rather, he will contain a principle of another nature (Intelligence), whose virtue will likewise differ from his. If, however, he be not troubled by any of those motions, he will be wholly divine; he will be one of those divinities “who (as Plato said)342 form the attending escort of the First.” It is a divinity of such a nature that has come down from above to dwell in us. To become again what one was originally, is to live in this superior world. He who has achieved that height dwells with pure Intelligence, and assimilates himself thereto as far as possible. Consequently, he feels none of those emotions, nor does he any more commit any actions, which would be disapproved of by the superior principle who henceforth is his only master.	Tratado 19, 6
If, (on the Stoic hypothesis) the soul were extended, and corporeal, it would be difficult, or rather impossible for her to remain impassible and unalterable when the above-mentioned occurrences take place within her. If, on the contrary, she be a “being” that is unextended, and incorruptible, we must take care not to attribute to her affections that might imply that she is perishable. If, on the contrary, her “being” be a number or a reason, as we usually say, how could an affection occur within a number or a reason? We must therefore attribute to the soul only irrational reasons, passions without passivity; that is, we must consider these terms as no more than metaphors drawn from the nature of bodies, taking them in an opposite sense, seeing in them no more than mere analogies, so that we may say that the soul experiences them without experiencing them, and that she is passive without really being such (as are the bodies). Let us examine how all this occurs.	Tratado 26, 1
Let us return to matter as a substrate, and then to what is said to exist within it. This will lead us to see that it consists of nonentity, and that it is impassible. Matter is incorporeal because the body exists only as posterior thereto, because it is a composite of which it constitutes an element. It is called incorporeal because existence and matter are two things equally distinct from the body. Not being soul, matter is neither intelligence, nor life, nor (“seminal) reason,” nor limit. It is a kind of infinity. Neither is it an (active) power; for what could it produce? Since matter is none of the above-mentioned things, it could not be called existence. It deserves only the name “nonentity” yet not even in the sense in which we may say that movement or rest are not existence; matter is real nonentity. It is an image and phantom of extension, it is aspiration to a form of hypostatic existence. Its perseverance is not in rest (but in change). By itself, it is invisible, it escapes whoever wishes to see it. It is present when you do not look at it, it escapes the eye that seeks it. It seems to contain all the contraries: the large and small, the more and the less, the lack and excess. It is a phantom equally incapable of remaining or escaping; for matter does not even have the strength of avoiding (form), because it has received no strength from intelligence, and it is the lack of all existence. Consequently, all its appearances are deceptions. If we represent matter as being greatness, it immediately appears as smallness; if we represent it as the more, we are forced to recognize it as the less. When we try to conceive of its existence, it appears as nonentity; like all the things it contains, it is a fugitive shadow, and a fleeting game, an image within an image. It resembles a mirror, in which one might see the reflections of objects external to it; the mirror seems to be filled, and to possess everything, though really containing nothing.	Tratado 26, 7
Are the above-mentioned and other parts of the soul localized in the body, or are some localized, and others not? This must be considered, because if none of the parts of the soul are localized, and if we assert that they are nowhere either in or out of the body, the latter will remain inanimate, and we will not be able to explain the manner of the operations occurring by help of the organs. If, on the other hand, we assign a location in the body to certain parts of the soul, without localizing other parts, the unlocalized parts will seem not to be within us, and consequently not the whole of our soul will seem to be in the body.	Tratado 27, 20
(The Timaeus of Plato) states that heaven has not scorned to receive any of the forms of the animals, of which we see so great a number. The cause must be that this universe was to contain the universality of things. Whence does it derive all the things it contains? From on high? Yes, it received from above all the things that were produced by reason, according to an intelligible form. But, just as it contains fire and water, it must also contain plant-life. Now, how could there be plant-life in the intelligible world? Are earth and fire living entities within it? For they must be either living or dead entities; in the latter case, not everything would be alive in the intelligible world. In what state then do the above-mentioned objects find themselves on high (in the intelligible world)?	Tratado 38, 11
In which of these things does the form of the Good inhere in the highest degree? The solution of this problem depends on the following one. Is life a good merely as such, even if it were life pure and simple? Should we not rather limit that word “life” to the life which derives from the Good, so that mere proceeding from the Good be a sufficient characterization of life? What is the nature of this life? Is it the life of the Good? No: life does not belong to the Good; it only proceeds therefrom. If the characteristic of life be proceeding from the Good, and if it be real life, evidently the result would be that nothing that proceeds from the Good would deserve scorn, that life as life should be considered good, that the same condition of affairs obtains with the primary and veritable Intelligence, and that finally each form is good and bears the form of Good. In this case, each of these (life, intelligence and idea) possess a good which is either common, or different, or which is of a different degree. Since we have admitted that each of the above-mentioned things contains a good in its being, then it is good chiefly because of this good. Thus life is a good, not in so far as it is merely life, but in so far as it is real life and proceeds from the Good. Intelligence likewise is a good so far as it essentially is intelligence; there is therefore some common element in life and intelligence. Indeed, when one and the same attribute is predicated of different beings, although it form an integral part of their being, it may be abstracted therefrom by thought; thus from “man” and “horse” may be abstracted “animal”; from “water” and “fire,” “heat”; but what is common in these beings is a genus, while what is common in intelligence and life, is one and the same thing which inheres in one in the first degree, and in the other in the second.	Tratado 38, 18
Is it by a mere play on words that life, intelligence and ideas are called good? Does the good constitute their being, or is each good taken in its totality? Good could not constitute the being of each of them. Are they then parts of the Good? The Good, however, is indivisible. The things that are beneath it are good for different reasons. The primary actualization (that proceeds from the Good) is good; likewise, the determination it receives is good, and the totality of both things is good. The actualization is good because it proceeds from the Good; the determination, because it is a perfection that has emanated from the Good; and the combination of actualization and determination because it is their totality. All these things thus are derived from one and the same principle, but nevertheless they are different. Thus (in a choric ballet) the voice and the step proceed from one and the same person, in that they are all perfectly regulated. Now they are well regulated because they contain order and rhythm. What then is the content in the above-mentioned things that would make them good? But perhaps it may be objected that if the voice and step are well regulated, each one of them entirely owes it to some external principle, since the order is here applied to the things that differ from each other. On the contrary, the things of which we speak are each of them good in itself. And why are they good? It does not suffice to say that they are good because they proceed from the Good. Doubtless we shall have to grant that they are precious from the moment that they proceed from the Good, but reason demands that we shall determine that of which their goodness consists.	Tratado 38, 18
But how could we admit (the existence of) a nature without feeling or consciousness of itself? We might answer this, What consciousness of self can (the divinity) have? Can He say, “I am?” But (in the above-mentioned sense), He is not. Can He say, “I am the Good”? Then He would still be saying of Himself “I am” (whereas we have just explained that this He cannot do). What then will He add (to his simplicity) by limiting Himself to saying, “The Good”? For it is possible to think “the Good” apart from “He is” so long as the Good is not, as an attribute, applied to some other being. But whoever thinks himself good will surely say “I am the good”; if not, he will think the predicate “good,” but he will not be enabled to think that he is so himself. Thus, the thought of good will imply this thought, “I am the good.” If this thought itself be the Good, it will not be the thought of Him, but of the good, and he will not be the Good, but the thought. If the thought of good is different from the Good itself, the Good will be prior to the thought of the good. If the Good be self-sufficient before the thought, it suffices to itself to be the Good; and in this respect has no need of the thought that it is the Good.	Tratado 38, 38
If then, considering the constitution of the relative relations as a generic form, it be admitted that it constitutes an unity, it forms a classification; consequently it constitutes an existence and a form in all things. But if the reasons (or, relations) be opposed to each other, if the above-mentioned differences obtain among them, they do not constitute a class, and everything must be reduced to a resemblance, or category. Now, even if we admit that the things of which we have spoken can be reduced to a unity, it does not follow that all the things gathered under the same category by the Aristotelians, could be reduced to a single sort. Indeed, they lump together into the same classification, both objects and mere statements of their absence, as well as the objects which derive their appellation from them; as, for instance, doubleness itself, and the double object. Now how is it possible to reduce to the same classification both a thing and the mere lack of it, as, for instance, doubleness and the non-double, the relative and the non-relative? This is as absurd as it would be to gather into the same classification the living “being,” and the non-living “being.” Worse yet, how could one assort together duplication and the double object, whiteness and the white object? Such things could not possibly be identical.	Tratado 42, 9
But is the soul herself a sense-being, if she be disposed in a particular way, and if she contain particular “reasons” (that is, faculties, virtues, sciences and arts, all of which refer to the body, and which have been classified as sense-qualities)? It has already been explained that these “reasons” themselves are not corporeal; but that they have been classified among sense-qualities only because they referred to the body, and to the actions thereby produced. On the other hand, as sense-quality has been defined as the meeting of all the above enumerated entities, it is impossible to classify incorporeal Being in the same genus as the sensual being. As to the qualities of the soul, they are all doubtless incorporeal, but as they are experiences (or, sufferings, or, passions) which refer to terrestrial things, they must be classified in the genus of quality, just as the reasons of the individual soul. Of the soul we must therefore predicate experience, however dividing the latter in two elements, one of which would refer to the object to which it is applied, and the other to the subject in which it exists. Though then these experiences cannot be considered as corporeal qualities, yet it must be admitted they relate to the body. On the other hand, although we classify these experiences in the genus of quality, still the soul herself should not be reduced to the rank of corporeal being. Last, when we conceive of the soul as without experiences, and without the “reasons” above-mentioned, we are thereby classifying her along with the World from which she descends, and we leave here below no intelligible being, of any kind whatever.	Tratado 44, 16
It is those men who occupy this middle place who are forced to undergo the rapine and violence of depraved men, who resemble wild beasts. Though the former are better than those whose violence they suffer, they are, nevertheless, dominated by them because of inferiority in other respects, lacking courage, or preparedness. It would be no more than a laughing matter if children who had strengthened their bodies by exercise, while leaving their souls inviolate in ignorance, should in physical struggle conquer those of their companions, who had exercised neither body nor soul; if they stole their food or soft clothing. No legislator could hinder the vanquished from bearing the punishment of their cowardliness and effeminacy, if, neglecting the gymnastic exercises which had been taught them, they did not, by their inertia, effeminacy and laziness, fear becoming fattened sheep fit to be the prey of wolves? They who commit this rapine and violence are punished therefor first because they thereby become wolves and noxious beasts, and later because (in this or some subsequent existence) they necessarily undergo the consequences of their evil actions (as thought Plato). For men who here below have been evil do not die entirely (when their soul is separated from their bodies). Now in the things that are regulated by Nature and Reason, that which follows is always the result of that which precedes; evil begets evil, just as good begets good. But the arena of life differs from a gymnasium, where the struggles are only games. Therefore, the above-mentioned children which we divided into two classes, after having grown up in ignorance, must prepare to fight, and take up arms, an display more energy than in the exercises of the gymnasium. As some, however, are well armed, while the others are not, the first must inevitably triumph. The divinity must not fight for the cowardly; for the (cosmic) law decrees that in war life is saved by valor, and not by prayers. Nor is it by prayers that the fruits of the earth are obtained; they are produced only by labor. Nor can one have good health without taking care of it. If the evil cultivate the earth better, we should not complain of their reaping a better harvest. Besides, in the ordinary conduct of life, it is ridiculous to listen only to one’s own caprice, doing nothing that is prescribed by the divinities, limiting oneself exclusively to demanding one’s conservation, without carrying out any of the actions on which (the divinities) willed that our preservation should depend.	Tratado 47, 8