contradictories, it is not admissible; for it supposes that the soul exists in this world, as a result of the world, both being and not being universal, both being and not being different, both being and not being perfect. The above hypothesis must therefore be abandoned; and since it implies a contradiction, no reasonable consequence could be deduced therefrom. THIRD ENNEAD, BOOK EIGHT. Of Nature, Contemplation and Unity.[177] (_These three subjects are discussed in paragraphs 1-4, 5-7, and 8-16. The plain paragraph numbers are those of the Teubner edition; those in parenthesis are the Creuzer (Didot) edition._) A. OF NATURE. INTRODUCTION: AS A JOKE, IT MAY BE SAID THAT EVEN PLANTS ASPIRE TO CONTEMPLATION. 1. If as a preliminary pleasantry, we said that all beings, not only reasonable ones, but even the irrational, plants as well as the earth that begets them, aspire to contemplation, and are directed towards that end; that, as a result of the difference existing between them, some really achieve contemplation, while others only accomplish a reflection or image of it, we would no doubt be told that this was an absurd paradox. But as we are here engaged in a private study, we may, as an indulgence, support this paradox. While thus trifling, are we ourselves not actually engaging in contemplation? Besides, it would be not only we, but any who thus trifle, who aspire to contemplation. We might even say that a joking child, as well as a meditating man both aim at reaching contemplation when the former jokes, and the later meditates. Indeed, there is not a single action that does not tend towards contemplation; more or less externalizing it according as it is carried out strictly or freely. In any case its ultimate aim is always contemplation; but of this later.[178] ENUMERATION OF THE LOWER FORMS OF CONTEMPLATION. (1). Let us begin by explaining what could be the nature of contemplation (thought) that we attribute to the earth, to the trees, and to the plants (as we promised), and how the things produced and begotten by these beings can be reduced to the actuality of contemplation; how nature, that is usually considered to lack reason and imagination, nevertheless is quite capable of some kind of contemplation, thereby producing all its works, although speaking strictly, it is incapable thereof. NATURE ACTS ON MATTER NOT MECHANICALLY BUT BY ITS POTENCY.