In fine we are not to think of Evil as some particular bad thing- injustice, for example, or any other ugly trait- but as a principle distinct from any of the particular forms in which, by the addition of certain elements, it becomes manifest.Thus there may be wickedness in the Soul; the forms this general wickedness is to take will be determined by the environing Matter, by the faculties of the Soul that operate and by the nature of their operation, whether seeing, acting, or merely admitting impression.
But supposing things external to the Soul are to be counted Evil- sickness, poverty and so forth- how can they be referred to the principle we have described?
Well, sickness is excess or defect in the body, which as a material organism rebels against order and measure; ugliness is but matter not mastered by Ideal-Form; poverty consists in our need and lack of goods made necessary to us by our association with Matter whose very nature is to be one long want.
If all this be true, we cannot be, ourselves, the source of Evil, we are not evil in ourselves; Evil was before we came to be; the Evil which holds men down binds them against their will; and for those that have the strength- not found in all men, it is true- there is a deliverance from the evils that have found lodgement in the soul.
In a word since Matter belongs only to the sensible world, vice in men is not the Absolute Evil; not all men are vicious; some overcome vice, some, the better sort, are never attacked by it; and those who master it win by means of that in them which is not material.
6.If this be so, how do we explain the teaching that evils can never pass away but "exist of necessity," that "while evil has no place in the divine order, it haunts mortal nature and this place for ever"?
Does this mean that heaven is clear of evil, ever moving its orderly way, spinning on the appointed path, no injustice There or any flaw, no wrong done by any power to any other but all true to the settled plan, while injustice and disorder prevail on earth, designated as "the Mortal Kind and this Place"?
Not quite so: for the precept to "flee hence" does not refer to earth and earthly life.The flight we read of consists not in quitting earth but in living our earth-life "with justice and piety in the light of philosophy"; it is vice we are to flee, so that clearly to the writer Evil is simply vice with the sequels of vice.And when the disputant in that dialogue says that, if men could be convinced of the doctrine advanced, there would be an end of Evil, he is answered, "That can never be: Evil is of necessity, for there must be a contrary to good."Still we may reasonably ask how can vice in man be a contrary to The Good in the Supernal: for vice is the contrary to virtue and virtue is not The Good but merely the good thing by which Matter is brought to order.
How can there any contrary to the Absolute Good, when the absolute has no quality?
Besides, is there any universal necessity that the existence of one of two contraries should entail the existence of the other?
Admit that the existence of one is often accompanied by the existence of the other- sickness and health, for example- yet there is no universal compulsion.
Perhaps, however, our author did not mean that this was universally true; he is speaking only of The Good.
But then, if The Good is an essence, and still more, if It is that which transcends all existence, how can It have any contrary?
That there is nothing contrary to essence is certain in the case of particular existences- established by practical proof- but not in the quite different case of the Universal.
But of what nature would this contrary be, the contrary to universal existence and in general to the Primals?
To essential existence would be opposed the non-existence; to the nature of Good, some principle and source of evil.Both these will be sources, the one of what is good, the other of what is evil; and all within the domain of the one principle is opposed, as contrary, to the entire domain of the other, and this in a contrariety more violent than any existing between secondary things.
For these last are opposed as members of one species or of one genus, and, within that common ground, they participate in some common quality.
In the case of the Primals or Universals there is such complete separation that what is the exact negation of one group constitutes the very nature of the other; we have diametric contrariety if by contrariety we mean the extreme of remoteness.
Now to the content of the divine order, the fixed quality, the measuredness and so forth- there is opposed the content of the evil principle, its unfixedness, measurelessness and so forth: total is opposed to total.The existence of the one genus is a falsity, primarily, essentially, a falseness: the other genus has Essence-Authentic: the opposition is of truth to lie; essence is opposed to essence.
Thus we see that it is not universally true that an Essence can have no contrary.
In the case of fire and water we would admit contrariety if it were not for their common element, the Matter, about which are gathered the warmth and dryness of one and the dampness and cold of the other: if there were only present what constitutes their distinct kinds, the common ground being absent, there would be, here also, essence contrary to essence.
In sum, things utterly sundered, having nothing in common, standing at the remotest poles, are opposites in nature: the contrariety does not depend upon quality or upon the existence of a distinct genus of beings, but upon the utmost difference, clash in content, clash in effect.
