Answer to Eunomius' Second Book

Introduction

It is important, for the understanding of the following Book, to determine what faculty of the mind ᾿ Επίνοια is. Eunomius, Gregory says, makes a solemn travesty of the word. He reduces its force to its lowest level, and makes it only fancy the unnatural, either contracting or extending the limits of nature, or putting heterogeneous notions together. He instances colossi, pigmies, centaurs, as the result of this mental operation. Fancy, or notion, would thus represent Eunomius' view of it. But Gregory ascribes every art and every science to the play of this faculty. According to my account, it is the method by which we discover things that are unknown, going on to further discoveries, by means of what adjoins and follows from our first perception with regard to the thing studied. He instances Ontology (!), Arithmetic, Geometry, on the one hand, Agriculture, Navigation, Horology, on the other, as the result of it. Any one who should judge this faculty more precious than any other with the exercise of which we are gifted would not be far mistaken. Induction might almost represent this view of it. But then Gregory does not deny that lying wonders are also fabricated by it. By means of it and entertainer might amuse an audience with fire-breathing monsters, men enfolded in the coils of serpents, etc. He calls it an inventive faculty. It must therefore be something more spontaneous than ratiocination, whether deductive or inductive; while it is more reliable than Fancy or Imagination.

This is illustrated by what S. John Damascene, in his Dialectica (c. 65), says of ᾿ Επίνοια: It is of two sorts. The first is the faculty which analyses and elucidates the view of things undissected and in the gross (ὁ λοσχερῆ): whereby a simple phenomenon becomes complex speculatively: for instance, man becomes a compound of soul and body. The second, by a union of perception and fancy, produces fictions out of realities, i.e. divides wholes into parts, and combines those parts, selected arbitrarily, into new wholes; e.g. Centaurs, Sirens. Analysis (scientific) would describe the one; fancy, the other. Basil and Gregory were thinking of the one, Eunomius of the other; but still both parties used the same expression.

If, then, there is one word that will cover the whole meaning, it would seem to be Conception. This word at all events, both in its outward form and in its intention, stands to perception in a way strictly analogous to that in which ᾿ Επίνοια stands to