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<strong>Cause</strong>, principle and unity<br />
There was that, there is this? If we use our judgement wisely, we see clearly<br />
that corruption is nothing but a generation, and generation is nothing<br />
but a corruption; love is a hate and hate is a love, in the end. Hate of the<br />
contrary is a love of the congruent, and the love of this is the hate of<br />
that. Therefore, in substance and at the root, love and hate, amity and discord<br />
are the same thing. Where does the physician find the antidote more<br />
surely than in poison? Who delivers a better theriac than the viper? The<br />
best remedies lie in the worst venoms. Is a potency not the potency of two<br />
contrary objects? And how do you think that can be explained, if not<br />
because the principle of the being of both the one and the other is one, as<br />
is the principle of their conception, and if not because the contraries are<br />
related to one and the same substratum, just as they are apprehended by<br />
the same sense? Not to mention that the sphere rests on the plane, the concave<br />
remains on and settles into the convex, the irascible lives in accord<br />
with the patient, the prideful likes the humble the best and the bountiful<br />
the miser.<br />
In conclusion, he who wants to know the greatest secrets of nature<br />
should observe and examine the minima and maxima of contraries and<br />
opposites. There is a profound magic in knowing how to extract the contrary<br />
from the contrary, after having discovered their point of union. Poor<br />
Aristotle was tending to this in his thought when he posited privation (to<br />
which a certain disposition is joined) as the progenitor, parent and mother<br />
of form, but he could not get to it. He failed to attain it because, stopping<br />
at the genus of opposition, he remained snared by it in such a way that, not<br />
having descended to the species of contrariety, he did not reach or even<br />
perceive the goal. He strayed completely away from it by claiming that<br />
contraries cannot actually concur in the same substratum.<br />
POLIINNIO. You have expatiated in an elevated, rare and exceptional<br />
way about the whole, the maximum, about being, principle and the one.<br />
But I would like to hear you speak more explicitly about unity, for I find<br />
there a Vae soli [Woe to the solitary]! 9 Moreover, I feel a great anguish at<br />
the idea that in my purse and in my wallet, there is but a single coin.<br />
TEOFILO. The unity which is all is not unfolded, nor found in numeric<br />
distribution and distinction. It is not a singularity such as you perhaps<br />
conceived it, but a unity which is all-embracing and comprehensive.<br />
POLIINNIO. Exemplum [An example]? To tell the truth, intendo, but<br />
non capio [I am paying attention, but I do not understand].<br />
9 Ecclesiastes 4, 10.<br />
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