Another objection is, that from an intelligence that is simple,
manifold actualizations can surely proceed. This then admits the
existence of something simple before the actualizations. Later, as
these actualizations become permanent, they form hypostatic forms of
existence. Being such, they will have to differ from the Principle
from which they proceed, since the Principle remains simple, and that
which is born of it must in itself be manifold, and be dependent
thereon. Even if these actualizations exist only because the Principle
acted a single time, this already constitutes manifoldness. Though
these actualizations be the first ones, if they constitute second-rank
(nature), the first rank will belong to the Principle that precedes
these actualizations; this Principle abides in itself, while these
actualizations constitute that which is of second rank, and is composed
of actualizations. The First differs from the actualizations He begets,
because He begets them without activity; otherwise, Intelligence
would not be the first actualization. Nor should we think that the
One first desired to beget Intelligence, and later begat it, so that
this desire was an intermediary between the generating principle and
the generated entity. The One could not have desired anything; for
if He had desired anything, He would have been imperfect, since He
would not yet have possessed what He desired. Nor could we suppose
that the One lacked anything; for there was nothing towards which He
could have moved. Therefore, the hypostatic form of existence which is
beneath Him received existence from Him, without ceasing to persist
in its own condition. Therefore, if there is to be a hypostatic form
of existence beneath Him He must have remained within Himself in
perfect tranquility; otherwise, He would have initiated movement; and
we would have to conceive of a movement before the first movement,
a thought before the first thought, and its first actualization
would be imperfect, consisting in no more than a mere tendency.
But towards what can the first actualization of the One tend, and
attain, if, according to the dictates of reason, we conceive of that
actualization originating from Him as light emanates from the sun?
This actualization, therefore, will have to be considered as a light
that embraces the whole intelligible world; at the summit of which we
shall have to posit, and over whose throne we shall have to conceive
the rule of the immovable One, without separating Him from the Light
that radiates from Him. Otherwise, above this Light we would have to
posit another one, which, while remaining immovable, should enlighten
the intelligible. Indeed the actualization that emanates from the
One, without being separated from Him, nevertheless, differs from
Him. Neither is its nature non-essential, or blind; it, therefore,
contemplates itself, and knows itself; it is, consequently, the first
knowing principle. As the One is above Intelligence, it is also above
consciousness; as it needs nothing, neither has it any need of knowing
anything. Cognition (or, consciousness), therefore, belongs only to the
second-rank nature. Consciousness is only an individual unity, while
the One is absolute unity; indeed individual unity is not absolute
Unity, because the absolute is (or, "in and for itself"), precedes the
("somehow determined," or) individual.