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The constitutive property of eternity is perpetuity, not repose merely, for it is compatible with move ment, though not with generation or decay. It is identifiable, identical, in fact, with the Life which is infinite, immutable and complete, the Life which » Enn. V I. Lib. m, sec. 5. ■ Enn. I l l , Lib. vii, sec. 10, * Enn. I ll , Lib. vii, sec. 6. i Time has been identified by some philosophers with movement,* but this is obviously false, for movement can cease but time cannot. Nor is it (asserts Plotinus) identical with the measure of movement in general, the number of the extension which follows movement (as Aristotle says), nor a mere consequence or accident o f movement (as Epicurus pretends).
Accord ing, therefore, as the principal activity of a particular intelligence is manifesting itself in one or other of these three modes, will be the form in which we envisage its individuality upon the phenomenal plane o f existence. * Discursive reason is the faculty by means o f which we formally consider and combine the diversity presented by sensation and imagination, thus forming concepts and judg ments, which latter are or should be in their turn subjected to the regulative action of intelligence * Enn.
Paradise, Canto xvii, A METAPHYSICAL STUDY 49 during actual terrestrial existence is not, however, to be formally conceived as a capacity to choose arbitrarily between diverse particular alternatives as they arise, but simply as the general ability to devote ourselves to rational and universal ends. ^ Nevertheless, the life of the true idealist is in the long run recog nised even by the vulgar and unenlightened as essentially divine and unconditioned. On the other hand, the lives of each one of us are under the sway of Destiny in exact proportion to our surrender to the demands o f appetite and the capricious guidance of the merely-sensuous imagination.