PLATO DISTINGUISHES BETWEEN THE HOMELY AND THE HIGHER VIRTUES.
3. We will now, following (Plato), speak of another kind of assimilation as the privilege of a higher virtue. We will thus better understand the nature of homely virtues, and the higher virtues, and the difference between them. Plato is evidently distinguishing two kinds of virtues when he says that assimilation to the divinity consists in fleeing from (the world) here below; when he adds the qualification “homely” to the virtues relating to social life; and when in another place he asserts that all virtues are processes of purification; and it is not to the homely virtues that he attributes the power of assimilating us to the divinity.
HOW VIRTUES PURIFY.
How then do the virtues purify? How does this process of purification bring us as near as possible to the divinity? (So long as the soul is mingled with the body, sharing its passions and opinions, she is evil. She becomes better, that is, she acquires virtues, only when, instead of agreeing with the body, she thinks by herself (this is true thought, and constitutes prudence) ; when she ceases to share its passions (in other words, temperance); when she no longer fears separation from the body (a state called courage); and last, when reason and intelligence can enforce their command (or justice). “)
SELF-CONTROL IS ASSIMILATION TO THE DIVINITY.
We may therefore unhesitatingly state that the resemblance to the divinity lies in such regulation, in remaining impassible while thinking intelligible things; for what is pure is divine and the nature of the divine action is such that whatever imitates it thereby possesses wisdom. But it is not the divinity that possesses such a disposition, for dispositions are the property of souls only. Besides, the soul does not think intelligible objects in the same manner as the divinity; what is contained in the divinity is contained within us in a manner entirely different, or even perhaps is not at all contained. For instance, the divinity’s thought is not at all identical with ours; the divinity’s thought is a primary principle from which our thought is derived and differs. As the vocal word is only the image of the interior reason5 of the soul, so also is the word of the soul only the image of the Word of a superior principle; and as the exterior word, when compared to the interior reason of the soul, seems discrete, or divided, so the reason of the soul, which is no more than the interpreter of the intelligible word, is discrete, in comparison with the latter. Thus does virtue belong to the soul without belonging either to absolute Intelligence, nor to the Principle superior to Intelligence.