(Our answer to the above objection is this:) To begin with, not every
residence is necessarily a mass, unless it have already received
extension. The soul, which possesses all things, contains them all
simultaneously. If it possessed extension, it would possess all
things in extension. Consequently matter receives all it contains in
extension, because it is capable thereof. Likewise in animals and
plants there is a correspondence between the growth and diminution of
their magnitude, with that of their quality. It would be wrong to claim
that magnitude is necessary to matter because, in sense-objects, there
exists a previous magnitude, on which is exerted the action of the
forming principle; for the matter of these objects is not pure matter,
but individual matter (as said Aristotle).[302] Matter pure and simple
must receive its extension from some other principle. Therefore the
residence of form could not be a mass; for in receiving extension, it
would also receive the other qualities. Matter therefore, is the image
of extension, because as it is primary matter, it possesses the ability
to become extended. People often imagine matter as empty extension;
consequently several philosophers have claimed that matter is identical
with emptiness. I repeat: matter is the image of extension because the
soul, when considering matter, is unable to determine anything, spreads
into indetermination, without being able to circumscribe or mark
anything; otherwise, matter would determine something. This substrate
could not properly be called big or little; it is simultaneously big
and little (as said Aristotle).[303] It is simultaneously extended
and non-extended, because it is the matter of extension. If it were
enlarged or made smaller, it would somehow move in extension. Its
indetermination is an extension which consists in being the very
residence of extension, but really in being only imaginary extension,
as has been explained above. Other beings, that have no extension,
but which are forms, are each of them determinate, and consequently
imply no other idea of extension. On the contrary, matter, being
indeterminate, and incapable of remaining within itself, being moved to
receive all forms everywhere, ever being docile, by this very docility,
and by the generation (to which it adapts itself), becomes manifold. It
is in this way its nature seems to be extension.
POLEMIC AGAINST MODERATUS OF GADES, FORMS DEMAND A RESIDENCE, VASE, or
LOCATION.
12. Extensions therefore contribute to the constitutions of bodies;
for the forms of bodies are in extensions. These forms produce
themselves not in extension (which is a form), but in the substrate
that has received extension. If they occurred in extension, instead of
occurring in matter, they would nevertheless have neither extension
nor (hypostatic) substance; for they would be no more than reasons.
Now as reasons reside in the soul, there would be no body. Therefore,
in the sense-world, the multiplicity of forms must have a single
substrate which has received extension, and therefore must be other
than extension. All things that mingle form a mixture, because they
contain matter; they have no need of any other substrate, because each
of them brings its matter along with it. But (forms) need a receptacle
(a residence), a "vase" (or stand), a location (this in answer to
the objection at the beginning of the former section). Now location
is posterior to matter and to bodies. Bodies, therefore, presuppose
matter. Bodies are not necessarily immaterial, merely because actions
and operations are. In the occurrence of an action, matter serves as
substrate to the agent; it remains within him without itself entering
into action; for that is not that which is sought by the agent. One
action does not change into another, and consequently has no need
of containing matter; it is the agent who passes from one action to
another, and who, consequently, serves as matter to the actions (as
thought Aristotle).[304]
NOT EVEN CORPOREITY INHERES IN MATTER WHICH IS REACHED BY BASTARD
REASONING.
Matter, therefore, is necessary to quality as well as to quantity,
and consequently, to bodies. In this sense, matter is not an empty
name, but a substrate, though it be neither visible nor extended.
Otherwise, for the same reason, we would be obliged also to deny
qualities and extension; for you might say that each of these things,
taken in itself, is nothing real. If these things possess existence,
though their existence be obscure, so much the more must matter possess
existence, though its existence be neither clear nor evident to the
senses. Indeed, matter cannot be perceived by sight, since it is
colorless; nor by hearing, for it is soundless; nor by smell or taste,
because it is neither volatile nor wet. It is not even perceived by
touch, for it is not a body. Touch cognizes only body, recognizes that
it is dense or sparse, hard or soft, wet or dry; now none of these
attributes is characteristic of matter. The latter therefore can be
perceived only by a reasoning which does not imply the presence of
intelligence, which, on the contrary, implies the complete absence of
matter; which (unintelligent reasoning therefore) deserves the name of
"bastard" (or, illegitimate) reasoning.[305] Corporeity itself,[306] is
not characteristic of matter. If corporeity be a reason (that is, by a
pun, a 'form'), it certainly differs from matter, both being entirely
distinct. If corporeity be considered when it has already modified
matter and mingled with it, it is a body; it is no longer matter pure
and simple.
THE SUBSTRATE IS NOT A QUALITY COMMON TO ALL ELEMENTS; FOR THUS IT
WOULD NOT BE INDETERMINATE.
13. Those who insist that the substrate of things is a quality common
to all elements are bound to explain first the nature of this quality;
then, how a quality could serve as substrate; how an unextended,
immaterial (?) quality could be perceived in something that lacked
extension; further, how, if this quality be determinate, it can be
matter; for if it be something indeterminate, it is no longer a
quality, but matter itself that we seek.
EVEN THIS PRIVATION MIGHT BE CONSIDERED A QUALITY; BUT SUCH A USE OF
THE TERM WOULD DESTROY ALL COHERENT REASONING.
Let us grant that matter has no quality, because, by virtue of its
nature, it does not participate in a quality of any other thing. What,
however, would hinder this property, because it is a qualification in
matter, from participating in some quality? This would be a particular
and distinctive characteristic, which consists of the privation of all
other things (referring to Aristotle)?[307] In man, the privation of
something may be considered a quality; as, for instance, the privation
of sight is blindness. If the privation of certain things inhere in
matter, this privation is also a qualification for matter. If further
the privation in matter extend to all things, absolutely, our objection
is still better grounded, for privation is a qualification. Such an
objection, however, amounts to making qualities and qualified things
of everything. In this case quantity, as well as "being," would be
a quality. Every qualified thing must possess some quality. It is
ridiculous to suppose that something qualified is qualified by what
itself has no quality, being other than quality.
BY A PUN BETWEEN "DIFFERENCE" AND "OTHERNESS," PLOTINOS DEFINES THE
CHARACTERISTIC OF MATTER AS BEING A DISPOSITION TO BECOME SOMETHING
ELSE.
Some one may object that that is possible, because "being something
else" is a quality. We would then have to ask whether the thing that
is other be otherness-in-itself? If it be otherness-in-itself, it
is so not because it is something qualified, because quality is not
something qualified. If this thing be only other, it is not such by
itself, it is so only by otherness, as a thing that is identical
by identity. Privation, therefore, is not a quality, nor anything
qualified, but the absence of quality or of something else, as silence
is the absence of sound. Privation is something negative; qualification
is something positive. The property of matter is not a form; for its
property consists precisely in having neither qualification nor form.
It is absurd to insist that it is qualified, just because it has no
quality; this would be tantamount to saying that it possessed extension
by the very fact of its possessing no extension. The individuality
(or, property) of matter is to be what it is. Its characteristic
is not an attribute; it consists in a disposition to become other
things. Not only are these other things other than matter, but besides
each of them possesses an individual form. The only name that suits
matter is "other," or rather, "others," because the singular is too
determinative, and the plural better expresses indetermination.