28. We have demonstrated that acting and experiencing were movements; that, among the movements, some are absolute, while others constitute actions or passions.[431]
We have also demonstrated that the other things that are called genera must be reduced to the genera we have set forth.[432]
We have also studied relation, defining it as a habit, a "manner of being" of one thing in respect of another, which results from the co-operation of two things; we have explained that, when a habit of being constitutes a reference, this thing is something relative, not so much as it is being, but as far as it is a part of this being, as are the hand, the head, the cause, the principle, or the element.[433] The relatives might be divided according to the scheme of the ancient (philosophers), by saying that some of them are efficient causes, while others are measures, that the former distinguish themselves by their resemblances and differences, while the latter consist in excess or in lack.
Such are our views about the (categories, or) genera (of existence).
[THIRD ENNEAD, BOOK SEVEN.]
Of Time and Eternity.[435]
A. ETERNITY.
INTRODUCTION. ETERNITY EXISTS PERPETUALLY, WHILE TIME BECOMES.
(1.)[436] When saying that eternity and time differ, that eternity refers to perpetual existence, and time to what "becomes" (this visible world), we are speaking off-hand, spontaneously, intuitionally, and common language supports these forms of expression. When however we try to define our conceptions thereof in greater detail, we become embarrassed; the different opinions of ancient philosophers, and often even the same opinions, are interpreted differently. We however shall limit ourselves to an examination of these opinions, and we believe that we can fulfil our task of answering all questions by explaining the teachings of the ancient philosophers, without starting any minute disquisition of our own. We do indeed insist that some of these ancient philosophers, these blessed men[437] have achieved the truth. It remains only to decide which of them have done so, and how we ourselves can grasp their thought.