Now Motion, thus manifested in conjunction with Being, does not alter Being's nature- unless to complete its essential character-and it does retain for ever its own peculiar nature: at once, then, we are forced to introduce Stability.To reject Stability would be more unreasonable than to reject Motion; for Stability is associated in our thought and conception with Being even more than with Motion;unalterable condition, unchanging mode, single Reason-Principle- these are characteristics of the higher sphere.
Stability, then, may also be taken as a single genus.Obviously distinct from Motion and perhaps even its contrary, that it is also distinct from Being may be shown by many considerations.We may especially observe that if Stability were identical with Being, so also would Motion be, with equal right.Why identity in the case of Stability and not in that of Motion, when Motion is virtually the very life and Act both of Substance and of Absolute Being? However, on the very same principle on which we separated Motion from Being with the understanding that it is the same and not the same- that they are two and yet one- we also separate Stability from Being, holding it, yet, inseparable; it is only a logical separation entailing the inclusion among the Existents of this other genus.To identify Stability with Being, with no difference between them, and to identify Being with Motion, would be to identify Stability with Motion through the mediation of Being, and so to make Motion and Stability one and the same thing.
8.We cannot indeed escape positing these three, Being, Motion, Stability, once it is the fact that the Intellect discerns them as separates; and if it thinks of them at all, it posits them by that very thinking; if they are thought, they exist.Things whose existence is bound up with Matter have no being in the Intellect: these three principles are however free of Matter; and in that which goes free of Matter to be thought is to be.
We are in the presence of Intellect undefiled.Fix it firmly, but not with the eyes of the body.You are looking upon the hearth of Reality, within it a sleepless light: you see how it holds to itself, and how it puts apart things that were together, how it lives a life that endures and keeps a thought acting not upon any future but upon that which already is, upon an eternal present- a thought self-centred, bearing on nothing outside of itself.
Now in the Act of Intellect there are energy and motion; in its self-intellection Substance and Being.In virtue of its Being it thinks, and it thinks of itself as Being, and of that as Being, upon which it is, so to speak, pivoted.Not that its Act self-directed ranks as Substance, but Being stands as the goal and origin of that Act, the object of its contemplation though not the contemplation itself: and yet this Act too involves Being, which is its motive and its term.By the fact that its Being is actual and not merely potential, Intellect bridges the dualism [of agent and patient] and abjures separation: it identifies itself with Being and Being with itself.
Being, the most firmly set of all things, that in virtue of which all other things receive Stability, possesses this Stability not as from without but as springing within, as inherent.Stability is the goal of intellection, a Stability which had no beginning, and the state from which intellection was impelled was Stability, though Stability gave it no impulsion; for Motion neither starts from Motion nor ends in Motion.Again, the Form-Idea has Stability, since it is the goal of Intellect: intellection is the Form's Motion.
Thus all the Existents are one, at once Motion and Stability;Motion and Stability are genera all-pervading, and every subsequent is a particular being, a particular stability and a particular motion.
We have caught the radiance of Being, and beheld it in its three manifestations: Being, revealed by the Being within ourselves; the Motion of Being, revealed by the motion within ourselves; and its Stability revealed by ours.We accommodate our being, motion, stability to those [of the Archetypal], unable however to draw any distinction but finding ourselves in the presence of entities inseparable and, as it were, interfused.We have, however, in a sense, set them a little apart, holding them down and viewing them in isolation; and thus we have observed Being, Stability, Motion- these three, of which each is a unity to itself; in so doing, have we not regarded them as being different from each other? By this posing of three entities, each a unity, we have, surely, found Being to contain Difference.
Again, inasmuch as we restore them to an all-embracing unity, identifying all with unity, do we not see in this amalgamation Identity emerging as a Real Existent?
Thus, in addition to the other three [Being, Motion, Stability], we are obliged to posit the further two, Identity and Difference, so that we have in all five genera.In so doing, we shall not withhold Identity and Difference from the subsequents of the Intellectual order; the thing of Sense has, it is clear, a particular identity and a particular difference, but Identity and Difference have the generic status independently of the particular.
They will, moreover, be primary genera, because nothing can be predicated of them as denoting their essential nature.Nothing, of course we mean, but Being; but this Being is not their genus, since they cannot be identified with any particular being as such.
Similarly, Being will not stand as genus to Motion or Stability, for these also are not its species.Beings [or Existents] comprise not merely what are to be regarded as species of the genus Being, but also participants in Being.On the other hand, Being does not participate in the other four principles as its genera: they are not prior to Being; they do not even attain to its level.
