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THREE:The youngest Sky Patrol grinned, and shook his head in question.

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THREE:

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THREE:As a result of the preceding analysis, Plotinus at last identifies Matter with the Infinite��not an infinite something, but the Infinite pure and simple, apart from any subject of which it can be predicated. We started with what seemed a broad distinction between intelligible and sensible Matter. That distinction now disappears in a new and more comprehensive conception; and, at the same time, Plotinus begins to see his way towards a restatement of his whole system in clearer terms. ��The Infinite is generated from the infinity or power or eternity of the One; not that there is infinity in the One, but that it is created by the One.��484 With the first outrush of energy from the primal fount of things, Matter begins to exist. But no sooner do movement and difference start into life, than they are restrained and bent back by the presence of the One; and this reflection of power or being on itself constitutes the supreme self-consciousness of Nous.485 Whether the subsequent creation of Soul involves a fresh production of energy, or whether a portion of the original stream, which was called into existence by the One, escapes from the restraining self-consciousness of Nous and continues its onward flow��this Plotinus does not say. What he does say is that Soul stands to Nous in the relation of Matter to Form, and is raised to perfection by gazing back on the Ideas contained in Nous, just as Nous itself had been perfected by returning to the One.486 But while the two higher principles remain stationary, the Soul, besides giving birth to a fresh stream of energy, turns towards her own creation and away from the fountain of her life. And, apparently, it is only by328 this condescension on her part that the visible world could have been formed.487 We can explain this by supposing that as the stream of Matter departs more and more from the One, its power of self-reflection continually diminishes, and at length ceases altogether. It is thus that the substratum of sensible objects must, as we have seen, be conceived under the aspect of a passive recipient for the forms imposed on it by the Soul; and just as those forms are a mere image of the noetic Ideas, so also, Plotinus tells us, is their Matter an image of the intelligible Matter which exists in the Nous itself; only the image realises the conception of a material principle more completely than the archetype, because of its more negative and indeterminate nature, a diminution of good being equivalent to an increase of evil.488The experience of Hobbes differs both in origin and application from either of these. With him, sensible impressions are not a court of appeal against traditional judgments, nor yet are they the ultimate elements into which all ideas may be analysed; they are the channels through which pulsating movements are conveyed into the mind; and these movements, again, represent the action of mechanical forces or the will of a paramount authority. And he holds this doctrine, partly as a logical consequence of his materialism, partly as a safeguard against the theological pretensions which, in his opinion, are a constant threat to social order. The authority of the political sovereign is menaced on the one hand by Papal infallibility, and on the other by rebellious subjects putting forward a claim to supernatural inspiration. To the Pope, Hobbes says: ��You are violating the law of Nature by professing to derive from God what is really given only by the consent of men, and can only be given by them to their temporal head,��the right to impose a particular religion.�� To the Puritan, he says: ��Your inward illumination is a superstitious dream, and you have no right to use it as a pretext for breaking the king��s peace. Religion has really nothing to do with the supernatural; it is only a particular way of inculcating obedience to the natural conditions of social union.��

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