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1074b]
[1]
A tradition has been handed down by the
ancient thinkers of very early times, and bequeathed to posterity in
the form of a myth, to the effect that these heavenly bodies are
gods,
1 and that the Divine pervades the whole of
nature.The rest of
their tradition has been added later in a mythological form to
influence the vulgar and as a constitutional and utilitarian
expedient
2; they say that these
gods are human in shape or are like certain other animals,
3 and
make other statements consequent upon and similar to those which we
have mentioned.Now if we
separate these statements and accept only the first, that they
supposed the primary substances to be gods, we must regard it as an
inspired saying and reflect that whereas every art and philosophy has
probably been repeatedly developed to the utmost and has perished
again, these beliefs of theirs have been preserved as a relic of
former knowledge. To this extent only, then, are the views of our
forefathers and of the earliest thinkers intelligible to us.
The subject of Mind involves certain difficulties. Mind is held to be
of all phenomena the most supernatural; but the question of how we
must regard it if it is to be of this nature involves certain
difficulties. If Mind thinks nothing, where is its dignity? It is in
just the same state as a man who is asleep. If it thinks, but
something else determines its thinking, then since that which is its
essence is not thinking but potentiality,
4
[20]
it
cannot be the best reality; because it derives its excellence from the
act of thinking.Again,
whether its essence is thought or thinking, what does it think? It
must think either itself or something else; and if something else,
then it must think either the same thing always, or different things
at different times. Then does it make any difference, or not, whether
it thinks that which is good or thinks at random?Surely it would be absurd for it to
think about some subjects. Clearly, then, it thinks that which is most
divine and estimable, and does not change; for the change would be for
the worse, and anything of this kind would immediately imply some sort
of motion. Therefore if Mind is not thinking but a potentiality, (a)
it is reasonable to suppose that the continuity of its thinking is
laborious
5; (b) clearly there
must be something else which is more excellent than Mind; i.e. the
object of thought;for both
thought and the act of thinking will belong even to the thinker of the
worst thoughts.
6 Therefore if this is to be
avoided (as it is, since it is better not to see some things than to
see them), thinking cannot be the supreme good. Therefore Mind thinks
itself, if it is that which is best; and its thinking is a thinking of
thinking.
Yet it seems that
knowledge and perception and opinion and understanding are always of
something else, and only incidentally of themselves.And further, if to think is not the
same as to be thought, in respect of which does goodness belong to
thought? for the act of thinking and the object of thought have not
the same essence.