object:ENNEAD 02.07 - About Mixture to the Point of Total Penetration.
book class:Plotinus - Complete Works Vol 03
author class:Plotinus
subject class:Philosophy
subject class:Christianity
class:chapter
REFUTATION OF ANAXAGORAS AND DEMOCRITUS.
1. The subject of the present consideration is mixture to the point of total penetration of the different bodies. This has been explained in two ways: that the two liquids are mingled so as mutually to interpenetrate each other totally, or that only one of them penetrates the other. The difference between these two theories is of small importance. First we must set aside the opinion of (Anaxagoras and Democritus58), who explain mixture as a juxtaposition, because this is a crude combination, rather than a mixture.59 Mixture should render the whole homogeneous, so that even the smallest molecules might each be composed of the various elements of the mixture.
REFUTATION OF ARISTOTLE AND ALEXANDER OF APHRODISIAS.
As to the (Peripatetic) philosophers who assert that in a mixture only the qualities mingle, while the material extension of both bodies are only in juxtaposition, so long as the qualities proper to each of them are spread throughout the whole mass, they seem to establish the rightness of their opinion by attacking the doctrine which asserts that the two bodies mutually interpenetrate in mixture.60 (They object) that the molecules of both bodies will finally lose all magnitude692 by this continuous division which will leave no interval between the parts of either of the two bodies; for if the two bodies mutually interpenetrate each other in every part, their division must become continuous. Besides, the mixture often occupies an extent greater than each body taken separately, and as great as if mere juxtaposition had occurred. Now if two bodies mutually interpenetrate totally, the resulting mixture would occupy no more place than any one of them taken separately. The case where two bodies occupy no more space than a single one of them is by these philosophers explained by the air's expulsion, which permits one of the bodies to penetrate into the pores of the other. Besides, in the case of the mixture of two bodies of unequal extent, how could the body of the smaller extend itself sufficiently to spread into all the parts of the greater? There are many other such reasons.
REFUTATION OF THE STOICS.
We now pass to the opinions of (Zeno and the other Stoic) philosophers,61 who assert that two bodies which make up a mixture mutually interpenetrate each other totally. They support this view by observing that when the bodies interpenetrate totally, they are divided without the occurrence of a continuous division (which would make their molecules lose their magnitude). Indeed, perspiration issues from the human body without its being divided or riddled with holes. To this it may be objected that nature may have endowed our body with a disposition to permit perspiration to issue easily. To this (the Stoics) answer that certain substances (like ivory62), which when worked into thin sheets, admit, in all their parts, a liquid (oat-gruel) which passes from one surface to the other. As these substances are bodies, it693 is not easy to understand how one element can penetrate into another without separating its molecules. On the other hand, total division must imply mutual destruction (because their molecules would lose all magnitude whatever). When, however, two mingled bodies do not together occupy more space than either of them separately (the Stoics) seem forced to admit to their adversaries that this phenomenon is caused by the displacement of air.
EXPLANATION OF MIXTURE THAT OCCUPIES MORE SPACE THAN ITS ELEMENTS.
In the case where the compound occupies more space than each element separately, it might (though with little probability), be asserted, that, since every body, along with its other qualities, implies size, a local extension must take place. No more than the other qualities could this increase perish. Since, out of both qualities, arises a new form, as a compound of the mixture of both qualities; so also must another size arise, the mixture combining the size out of both. Here (the Peripatetics) might answer (the Stoics): "If you assert a juxtaposition of substances, as well as of the masses which possess extension, you are actually adopting our opinions. If however one of the masses, with its former extension, penetrate the entire mass of the other, the extension, instead of increasing, as in the case where one line is added to another by joining their extremities, will not increase any more than when two straight lines are made to coincide by superimposing one on the other."
CASE OF MIXTURE OF UNEQUAL QUANTITIES.
The case of the mixture of a smaller quantity with a greater one, such as of a large body with a very small one, leads (the Peripatetics) to consider it impossible694 that the great body should spread in all the parts of the small one. Where the mixture is not evident, the (Peripatetics) might claim that the smaller body does not unite with all the parts of the greater. When however the mixture is evident, they can explain it by the extension of the masses, although it be very doubtful that a small mass would assume so great an extension, especially when we attribute to the composite body a greater extent, without nevertheless admitting its transformation, as when water transforms itself into air.
EVAPORATION MAY LEAD TO A THIRD THEORY OF MIXTURE.
2. What happens when a mass of water transforms itself into air? This question demands particular treatment; for how can the transformed element occupy a greater extension? (We shall not try to explain it on either the Peripatetic or Stoic principles) because we have sufficiently developed above the numerous reasons advanced by both those schools. We had better now consider which of the two systems we ourselves might adopt, and on which side lies reason. Besides, we should consider whether, besides these both, there be not place for a third opinion.
REFUTATION OF STOIC EXPLANATION OF EVAPORATION.
When water flows through wool, or when paper allows water to filter through it, why does not the whole of the water pass through these substances (without partly remaining within them)? If the water remain therein partially, we shall not be able to unite the two substances or masses. Shall we say that the qualities alone are confused (or, mingled)? Water is not in juxtaposition with the paper, nor is lodged in its695 pores; for the whole paper is penetrated thereby, and no portion of the matter lacks that quality. If matter be united to quality everywhere, water must everywhere be present in the paper. If it be not water that everywhere is present in the paper, but only (humidity which is) the quality of the water, where then is the water itself? Why is not the mass the same? The matter that has insinuated itself into the paper extends it, and increases its volume. Now this augmentation of volume implies augmentation of mass; and the latter implies that the water has not been absorbed by the book, and that the two substances occupy different places (and do not interpenetrate each other). Since one body causes another to participate in its quality, why would it not also make it participate in its extension? By virtue of this union with a different quality, one quality, united with a different one, cannot, either remain pure, or preserve its earlier nature; it necessarily becomes weaker. But one extension, added to another extension, does not vanish.
REFUTATION OF PERIPATETIC EXPLANATION OF EVAPORATION.
One body is said to divide another, by penetrating it. This assertion, however, demands demonstration, for it is more reasonable to suppose that qualities may penetrate a body without dividing it. Such demonstration is attempted by the claim that qualities are incorporeal.63 But if matter itself be as incorporeal as the qualities, why could not some qualities along with the matter penetrate into some other body? That some solids do not penetrate other bodies, is due to their possession of qualities incompatible with that of penetration. The objection that many qualities could not, along with matter, penetrate some body, would be justified only if it were the multitude of qualities that produced density; but if density be as much of a quality696 as corporeity, the qualities will constitute the mixture not in themselves alone, but only as they happen to be determined. On the other hand, when matter does not lend itself to mixture, this occurs not by virtue of its being matter, but as matter united to some determinative quality. That is all the truer as matter is receptive to any magnitude, not having any of its own. But enough of this.
THE BODY IS RATIONALIZED MATTER.
3. Since we have spoken of corporeity, it must be analyzed. Is it a composite of all qualities, or does it constitute a form, a "reason," which produces the body by presence in matter? If the body be the composite of all the qualities together with matter, this totality of qualities will constitute corporeity. But if corporeity be a reason which produces the body by approaching matter, doubtless it is a reason which contains all the qualities. Now, if this reason be not at all a definition of being, if it be a reason productive of the object, it will not contain any matter. It is the reason which applies itself to matter, and which, by its presence, produces the body there. Body is matter with indwelling "reason." This "reason," being a form, may be considered separately from matter, even if it were entirely inseparable therefrom. Indeed, "reason" separated (from matter), and residing in intelligence, is different (from "reason" united to matter); the "Reason" which abides within Intelligence is Intelligence itself. But this subject (I shall) refer to elsewhere.64
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