Editing Higher Tiers Explanation (section)

== Aperion ==
…but if one differentiates the intelligibles from the Good, they would describe the realm of Forms as intelligible beauty, while the Good stands beyond this, as the "spring and origin" of beauty. Alternatively, they may equate the Good with primal beauty, yet beauty undeniably resides in the intelligible realm. (I.6.9, 37–40)

The Good is suggested to transcend beauty, not only in terms of perfection and undifferentiated nature, but also as a more direct emanation from the One. In other words, Intellect and the ground of being (the source of beauty or the form of beauty) are subordinate to the Good (the ultimate object of desire) in generative power, which originates from and resides within the One. A brief definition of "low-apeiron" could be that its generative unity surpasses and precedes the ontological perfection of High 1-T+, serving as the participative ground; while ineffable and undifferentiated, it is not to the degree of semiotic referents or names. Nonetheless, it is beyond being, as the very ground of being exists within such a foundation.

Beauty is considered secondary because the passion for it is felt by those already aware... The Good itself does not need beauty, though beauty requires the Good. (V.5.12, 19, 34) Thus, the Good surpasses the Beautiful, though both participate in the One. However, the Good consistently precedes Beauty even more fundamentally. Ultimately, both are still within the One.

The confusion arises from the fact that both the Good and the Beautiful participate in the same source, but the One precedes them. Even in the higher world, the Good itself does not need beauty, though beauty needs the Good. (V.5.12, 31)

There are also passages that speak of absolute Beauty as primary, such as in Enneads VI.7:

For love here is without limit, just as the beloved is boundless; thus, the love for this beauty would be unbounded, and the One’s beauty is of a different nature, beauty beyond beauty. If it were nothing, what beauty could it possess? But if it is lovable, it must be the source of beauty. Therefore, the creative power of all things is the bloom of beauty, a beauty that generates beauty. (VI.7.32, 29)

=== Summary ===
Plotinus describes ''The One'' as a perfect and unchanging creative force, from which all things emanate without it moving, willing, or acting in any way. The Intellect, for example, comes into being like the light that radiates from the sun while the sun itself remains unchanged. The further one is from ''The One'', the weaker the light or reflection of its essence becomes, following the principle that everything derives from ''The One'' yet cannot exist separately from it.

This idea parallels the ''reflection principle'' in set theory, where certain properties of a set reflect onto subsets within it. Similarly, in the metaphysical realm, all properties and beings reflect aspects of ''The One'' but are not ''The One'' itself. The closer one is to ''The One'', the more unified and powerful the reflection; the further, the more fragmented and weak the emanation becomes.

In this system, naming or categorizing ''The One'' is impossible, as it transcends all intelligible or definable concepts. It is beyond all truths, propositions, or anything that can be predicated or negated. It is the ground of being but also prior and transcendent to all being, remaining ineffable and beyond intellectual comprehension.

'''The One - Apeiron'''

'''The Good - Boundary between High 1-T+ and Tier 0'''

'''The Beauty or Intellect/Being - H1T+'''
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[[Category:Tier 1 Characters]]
[[Category:Tier High 1-T]]
[[Category:Tier High 1-T+]]
[[Category:Tier Nigh 0]]
[[Category:Tier 0]]