10. The conclusion of our discussion is that while everything is
indicated and produced by causes, these are of two kinds: First the
human soul, and then only exterior circumstances. When the soul acts
"conformably to right reason" she acts freely. Otherwise, she is
tangled up in her deeds, and she is rather "passive" than "active."
Therefore, whenever she lacks prudence, the exterior circumstances are
the causes of her actions; one then has good reason to say that she
obeys Fate, especially if Fate is here considered as an exterior cause.
On the contrary, virtuous actions are derived from ourselves; for, when
we are independent, it is natural for us to produce them. Virtuous
men act, and do good freely. Others do good only in breathing-spells
left them in between by their passions. If, during these intervals,
they practice the precepts of wisdom, it is not because they receive
them from some other being, it is merely because their passions do not
hinder them from listening to the voice of reason.
As the first book seemed Platonic, and the second Numenian, so
this third one seems called forth by the practical opposition
of astrologers or Gnostics. Later in life, his thirty-third
book, ii. 9, was to take up again this polemic in more extended
form. This chronologic arrangement of Plotinos's first three
books reveals his three chief sources of interest--devotion to
Plato, reliance on Numenius, and opposition to the Gnostics and
astrologers.