actual intelligence. Thus, to take one passage for many, Plotinus says:1 " The first genesis of being Is this. The One, being perfect so that it seeks and needs nothing, yet through its very perfection overflows, and its superabundance produces another than - itself : but that which is-produced turns itself towards the One, and, being fulfilled by it and contemplating it, it becomes intelligence. Thus, while Its permanent relation to the One gives it being, its contemplation of the One gives it intelligence. Standing, therefore, in relation to the One so as to behold it, it becomes at once being and intelligence." Thus the intelligence, as one with the intelligible world, forms the first stage in the hierarchy of c degrees of reality/ which surround the divine unity.
But, in the second place, the pure intelligence, with the intelligible world which is its object, is declared to be too perfect not to produce another like itself, though inferior to it, namely, the world-soul; and here also the production is described as primarily the genesis of a potentiality, a soul in posse, which by turning to the intelligence becomes formed and realised. This world-soul is the lowest stage of the ideal or spiritual world, and it is distinguished from the intelligence in so far as in it the difference of one idea from another is more definitely actualised. In other words, instead of
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