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Plotinos: Complete Works, v. 4 In Chronological Order, Grouped in Four Periods
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Plotinos: Complete Works, v. 4 In Chronological Order, Grouped in Four Periods

By Plotinos (Plotinus)
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  • PLOTINOS Complete Works
  • FIRST ENNEAD, BOOK FOUR. Whether Animals May Be Termed Happy.1
    • DEFINITIONS OF HAPPINESS.
    • WHETHER PLANTS MAY BE TERMED HAPPY.
    • LIVING WELL NEED NOT BE EXTENDED EVEN TO ALL ANIMALS.
    • EVEN THEY WHO DEFINE HAPPINESS AS SENSATION SEEK HIGHER HAPPINESS.
    • NOT EVEN REASON IS A SUFFICIENT EXPLANATION OF LIVING WELL.
    • HAPPINESS DEPENDS EXCLUSIVELY ON INTERIOR CHARACTERISTICS.
    • THE GOOD CONSISTS IN INTELLIGENCE.
    • HAPPINESS MUST BE SOMETHING HUMAN.
    • WE KNOW WE HAVE REACHED HAPPINESS WHEN WE NO MORE DESIRE ANYTHING.
    • MEN MUST SEEK THEIR HAPPINESS IN THAT OF EACH OF THE PARTS OF THEIR NATURE.
    • NECESSARY THINGS ARE THOSE WHOSE POSSESSION IS UNCONSCIOUS.
    • EVILS WHICH THE WISE MAN CAN SUPPORT WITHOUT DISTURBANCE OF HIS HAPPINESS.
    • NO MISFORTUNE IS TOO GREAT TO BE CONQUERED BY VIRTUE.
    • WISDOM IS NONE THE LESS HAPPY FOR BEING UNCONSCIOUS OF ITSELF.
    • THOUGH HAPPINESS IS ACTUALIZED WISDOM WE DO NOT LOSE IT WHEN UNCONSCIOUS. WE DO NOT LOSE IT BECAUSE WE OURSELVES ARE ACTUALIZATIONS OF INTELLIGENCE.
    • INTELLIGENCE IS NOT DEPENDENT ON CONSCIOUSNESS.
    • THE ONLY OBJECT OF THE VIRTUOUS WILL IS THE CONVERSION OF THE SOUL TOWARDS HERSELF.
    • THE PLEASURES CLAIMED FOR THE VIRTUOUS MAN ARE OF A HIGHER KIND.
    • IN THE VIRTUOUS MAN THE PART THAT SUFFERS IS THE HIGHER; THEREFORE HE REALLY DOES NOT SUFFER AS DO THOSE WHO SUFFER CHIEFLY PHYSICALLY.
    • MAN BECOMES WISE BY ESTABLISHING A SPIRITUAL PREPONDERANCE.
    • TWO WISE MEN WILL BE EQUALLY HAPPY, IN SPITE OF DIFFERENCES OF FORTUNE.
    • THE WISE MAN REMAINS UNATTACHED.
  • THIRD ENNEAD, BOOK TWO. Of Providence.20
    • EPICURUS TAUGHT CHANCE AND THE GNOSTICS AN EVIL CREATOR.
    • PARTICULAR AND UNIVERSAL PROVIDENCE ASSUMED AS PREMISES.
    • PROVIDENCE IS NOT PARTICULAR BECAUSE THE WORLD HAD NO BEGINNING.
    • HOW INTELLIGENCE CONTINUES TO MAKE THE WORLD SUBSIST.
    • THE SENSE-WORLD CREATED NOT BY REFLECTION, BUT BY SELF-NECESSITY.
    • THE WORLD SHOULD NOT BE BLAMED FOR ITS IMPERFECTIONS.
    • THE WORLD'S TESTIMONY TO ITS CREATOR.
    • OPPOSITION AMONG INANIMATE BEINGS.
    • OPPOSITION AMONG ANIMALS.
    • OPPOSITION AMONG HUMANS.
    • LACK OF HAPPINESS SHOULD BE BLAMED ON THE SOUL THAT DOES NOT DESERVE IT.
    • IN SPITE OF APPARENT MISFORTUNE TO THE GOOD NO HARM CAN HAPPEN TO THEM.
    • THE SLAVERY OF THE GOOD AND VICTORY OF THE EVIL SEEM TO ACCUSE PROVIDENCE.
    • PERFECTION MUST NOT BE SOUGHT IN THINGS MINGLED WITH MATTER.
    • EVIL IS ONLY A LOWER FORM OF GOOD.
    • IT IS A MATTER OF FAITH THAT PROVIDENCE EMBRACES EVERYTHING HERE BELOW, EVEN THE MISFORTUNES OF THE JUST.
    • HOW SENSE-OBJECTS ARE NOT EVIL.
    • THE GOOD MAY NEGLECT NATURAL LAWS WHICH CARRY REWARDS.
    • DEATH IS BETTER THAN DISHARMONY WITH THE LAWS OF THE UNIVERSE.
    • PROVIDENCE SHOULD NOT BE EXTENDED TO THE POINT OF SUPPRESSING OUR OWN INITIATIVE.
    • THOUGH MEN ARE ONLY MEDIOCRE THEY ARE NEVER ABANDONED BY PROVIDENCE.
    • IT IS RIDICULOUS TO COMPLAIN OF THE LOWER NATURE OF ANIMALS.
    • IF UNJUST ACTS ARE PRODUCED ASTROLOGICALLY THEN DIVINE REASON IS TO BLAME.
    • EVEN INVOLUNTARINESS DOES NOT AFFECT SPONTANEITY THAT IS RESPONSIBLE.
    • EVEN THE SHADOWS ARE NECESSARY TO THE PERFECTION OF A PICTURE.
    • IT IS REASONABLE FOR THE REASON TO ASSIGN SOULS TO DIFFERENT RANKS IN THE UNIVERSE.
    • DIVINE JUSTICE EXTENDS ALSO INTO PAST AND FUTURE.
    • THE CREATOR IS SO WISE THAT ALL COMPLAINTS AMOUNT TO GROTESQUENESS.
    • OBJECTION OF INTERNECINE WAR AMONG ANIMALS AND MEN.
    • RESPONSIBILITY CANNOT BE SHIFTED FROM REASON WHICH IS RESPONSIBLE.
    • NECESSITY OF INTERNECINE WARFARE.
    • ALL THESE CHANGES OF FORTUNE AFFECT ONLY THE OUTER MAN IN ANY CASE.
    • DOES THIS POINT OF VIEW DESTROY SIN AND JUSTICE?
    • THIS PROBLEM SOLVED BY REASON BEING DERIVED FROM INTELLIGENCE.
    • THE UNITY OF REASON IS CONSTITUTED BY THE CONTRARIES IT CONTAINS.
    • THE WHOLE IS GOOD THOUGH COMPOSED OF GOOD AND EVIL PARTS.
    • FOUNDED ON THE PUN ON LOGOS, AS CHARACTER, ROLE AND REASON, THE EVILS ARE SHOWN TO PLAY THEIR PART BADLY IN THE DRAMA OF LIFE.
    • LIKE GOOD AND BAD ACTORS, SOULS ARE PUNISHED AND REWARDED BY THE MANAGER.
    • THE SOUL MUST FIT HERSELF TO HER SPECIAL PART IN THE GREAT SCHEME.
    • UNIVERSAL REASON TRIES TO PATCH UP "GAGS" BY UNDISCIPLINED ACTORS.
    • THIS ILLUSTRATION OF DRAMA ALLOWS BOTH GOOD AND EVIL TO BE ASCRIBED TO REASON.
    • INTRODUCTION TO THE NEXT BOOK.
  • THIRD ENNEAD, BOOK THREE. Continuation of That on Providence.
    • SOULS SHOW KINSHIP TO WORLD-SOUL BY FIDELITY TO THEIR OWN NATURE.
    • APPARENT CHANCE REALLY IS THE PLAN OF A DIVINE GENERAL PROVIDENCE.
    • WE CANNOT QUESTION OUR ORDER IN THE HIERARCHY OF NATURE.
    • THE CAUSE OF OUR IMPERFECTIONS IS DISTANCE FROM THE SUPREME.
    • DOUBLENESS OF SOUL, REASONS AND PROVIDENCE.
    • MEN'S BETTER NATURE IS NOT DOMINANT BECAUSE OF THEIR SUB-CONSCIOUS NATURE.
    • HUMAN CHARACTER MAY BE RESULT OF FORMER LIVES.
    • CAUSES OF DETERIORATION.
    • THIS PROVIDENCE IS THE NORMATIVE, CURATIVE, SANATIVE ELEMENT OF LIFE.
    • THE PLANS OF PROVIDENCE LIKENED TO THE FOREKNOWLEDGE OF A PHYSICIAN.
    • PREDICTION DOES NOT WORK BY PROVIDENCE, BUT BY ANALOGY.
    • FACTS OF LIFE ARE LETTERS THAT CAN BE READ.
    • ANALOGY DEMANDED BY THE UNITY OF GOD.
    • EVIL IS INSEPARABLE FROM THE GOOD.
    • THE PARABLE OF THE VINE AND THE BRANCHES.
  • FIFTH ENNEAD, BOOK THREE. The Self-Consciousnesses, and What is Above Them.97
    • IS KNOWLEDGE DEPENDENT ON THE COMPOSITENESS OF THE KNOWER?
    • A SIMPLE PRINCIPLE CAN HAVE SELF-CONSCIOUSNESS.
    • THE SENSE-POWER OF THE SOUL DEALS ONLY WITH EXTERIOR THINGS.
    • FUNCTIONS OF THE DISCURSIVE REASON OF THE SOUL.
    • CAN DISCURSIVE REASON TURN UPON ITSELF?
    • THE HIGHEST PART OF DISCURSIVE REASON RECEIVES IMPRESSIONS FROM INTELLIGENCE.
    • WHY DISCURSIVE REASON SHOULD BELONG TO THE SOUL RATHER THAN TO INTELLIGENCE.
    • WE CAN THINK IN CONFORMITY WITH INTELLIGENCE IN TWO WAYS.
    • MAN IS SELF-CONSCIOUS BY BECOMING INTELLIGENCE.
    • INTELLIGENCE IS NOT DIVISIBLE; AND, IN ITS EXISTENCE, IS IDENTICAL WITH THOUGHT.
    • THOUGHT IS IDENTICAL WITH THE INTELLIGIBLE WHICH IS AN ACTUALIZATION.
    • SELF-CONSCIOUSNESS MORE PERFECT IN INTELLIGENCE THAN IN THE SOUL.
    • THE SOUL MUST BE TAUGHT SELF-CONSCIOUSNESS BY CONVERSION.
    • WHATEVER INTELLIGENCE MAY BE THOUGHT TO DO, IT MUST KNOW ITSELF.
    • WHAT INTELLIGENCE LOOKS LIKE IN THE INTELLIGIBLE.
    • WE CAN REACH A CONCEPTION OF INTELLIGENCE BY STRIPPING THE SOUL OF EVERY FACULTY EXCEPT HER INTELLECTUAL PART.
    • ELEVATION OF THE SOUL MAY BE GRADUAL, IF UNABLE TO ATTAIN IMMEDIATE ELEVATION.
    • THE TRANSCENDENT FIRST PRINCIPLE HAS NO NEED OF SEEING ITSELF.
    • THE CONTEMPLATION OF INTELLIGENCE DEMANDS A HIGHER TRANSCENDING UNITY.
    • HOW INTELLIGENCE BECAME MANIFOLD.
    • THE ONE IS THE PRINCIPLE OF ALL WITHOUT BEING LIMITED THEREBY.
    • NO MANIFOLDNESS OF ANY KIND CAN EXIST IN THE FIRST.
    • PERMANENT ACTUALIZATIONS ARE HYPOSTASES.
    • THE SUPREME IS ABSOLUTELY INEFFABLE.
    • WE COME SUFFICIENTLY NEAR TO HIM TO TALK ABOUT HIM.
    • RADIATION OF MULTIPLE UNITY.
    • THE SUPREME PRODUCES MANIFOLDNESS BECAUSE OF ITS CATEGORIES.
    • THE GOOD MUST BE SUPERIOR TO INTELLIGENCE AND LIFE.
    • THE SUPREME AS SUPERESSENTIAL AND SUPEREXISTENT.
    • ECSTASY IS INTELLECTUAL CONTACT WITH SUDDEN LIGHT.
  • THIRD ENNEAD, BOOK FIVE.114 Of Love, or "Eros."
    • LOVE AS GOD, GUARDIAN AND PASSION.
    • PASSIONAL LOVE IS TWOFOLD.
    • LOVE IS RECOGNITION OF HIDDEN AFFINITY.
    • EARTHLY BEAUTY IS AN IMAGE OF INTELLIGIBLE BEAUTY.
    • BEAUTY IS IMMORTAL.
    • PASSIONAL LOVE MAY BE ELEVATING, THOUGH OPEN TO MISLEADING TEMPTATIONS.
    • THE PLATONIC MYTH OF LOVE.
    • INTERPRETATION OF THE PLATONIC MYTH.
    • LOVE, LIKE HIGHER SOUL, OR LIGHT, IS INSEPARABLE FROM ITS SOURCE.
    • WHO CELESTIAL VENUS IS.
    • LOVE POSSESSES DIVINE BEING.
    • CELESTIAL LOVE MUST ABIDE IN THE INTELLIGIBLE WITH THE CELESTIAL SOUL.
    • THERE IS A LOWER LOVE, CORRESPONDING TO THE WORLD-SOUL.
    • ALL SOULS HAVE THEIR LOVE, WHICH IS THEIR GUARDIAN.
    • THE HIGHER LOVE IS DEITY, THE LOWER IS A GUARDIAN.
    • IT IS AN ERROR TO CONSIDER THE LOVE AS IDENTICAL WITH THE WORLD.
    • ALL GUARDIANS ARE BORN OF NEED AND ABUNDANCE.
    • DIFFERENCE BETWEEN DEITIES AND GUARDIANS.
    • A GUARDIAN IS THE VESTIGE OF A SOUL DESCENDED INTO THE WORLD.
    • WHY ALL GUARDIANS ARE NOT LOVES.
    • WHY THE GUARDIANS ARE NOT FREE FROM MATTER.
    • SOUL IS A MIXTURE OF REASON AND INDETERMINATION.
    • LOVE IS A GADFLY.
    • GUARDIANS, AS WELL AS MEN, ARE URGED BY DIVINE DISCONTENT.
    • RIGHT THOUGHTS POSSESS REAL EXISTENCE.
    • JUPITER, THE GREAT CHIEF, OR THIRD GOD, IS THE SOUL, OR VENUS.
    • JUPITER'S GARDEN IS THE FRUITFUL REASON THAT BEGETS EVERY OBJECT.
    • THE OBJECT OF MYTHS IS TO ANALYSE; AND TO DISTINGUISH.
    • SIGNIFICANCE OF THE PLATONIC MYTH OF THE GARDEN OF JUPITER.
    • SIGNIFICANCE OF THE PLATONIC MYTH OF THE BIRTH OF LOVE.
    • LOVE IS BOTH MATERIAL AND A GUARDIAN.
  • FIRST ENNEAD, BOOK EIGHT. Of the Nature and Origin of Evils.156
    • QUESTIONS TO BE DISCUSSED.
    • A. PRIMARY AND SECONDARY EVIL.
    • A DEFINITION OF EVIL BY CONTRAST WITH THE GOOD.
    • NATURE OF DIVINE INTELLIGENCE.
    • NATURE OF THE UNIVERSAL SOUL.
    • EVIL EXISTS AS A CONSEQUENCE OF THE DERIVATIVE GOODS OF THE THIRD RANK.
    • NATURE OF EVIL.
    • EVIL POSSESSES A LOWER FORM OF BEING.
    • EVIL AS INFINITE AND FORMLESSNESS IN ITSELF.
    • THE PRIMARY EVIL IS EVIL IN ITSELF.
    • MATTER AS THE SECONDARY EVIL.
    • THE SOUL IS NOT EVIL BY HERSELF, BUT MAY DEGENERATE BY LOOKING AT DARKNESS.
    • PRIMARY AND SECONDARY EVIL FOR THE SOUL.
    • RELATION BETWEEN EXTERNAL AND INTERNAL EVIL.
    • IN WHAT SENSE EVILS ARE UNIVERSAL AND UNAVOIDABLE.
    • EVIL IS NOT GOOD'S QUALITATIVE, BUT ONLY FIGURATIVE ANTAGONIST.
    • GOOD IMPLIES EVIL BECAUSE MATTER IS NECESSARY TO THE WORLD.
    • EXISTENCE OF EVIL IS NECESSARY AS LAST MATERIAL DEGREE OF BEING.
    • MATTER IS CAUSE OF EVIL, EVEN IF CORPOREAL.
    • MASTERY OF THESE CORPOREAL DISPOSITIONS IS NOT EASY.
    • DEFINITION OF PRIMARY AND SECONDARY EVIL.
    • B. BY WHAT PART OF OUR NATURE WE COME TO KNOW EVIL.
    • HOW THE SOUL COMES TO KNOW VICE.184
    • HOW TO SEE MATTER: BY DIALECTIC ABSTRACTION.
    • MATTER IS BOTH WITHOUT QUALITIES AND EVIL.
    • MATTER AS DEPRIVATION IS STILL WITHOUT QUALITIES.
    • MATTER MAY EXIST AND YET BE EVIL.
    • THE SOUL CANNOT POSSESS EVIL WITHIN HERSELF.
    • RELATIVE PRIVATION IS IMPOSSIBLE.
    • EVIL AS AN OBSTACLE TO THE SOUL.
    • WEAKNESS OF THE SOUL AS AN EXPLANATION OF EVIL.
    • WEAKNESS OF THE SOUL OCCURS CHIEFLY IN SOULS FALLEN INTO MATTER.
    • THE FALL OF THE SOUL AS DESCENT INTO MATTER.
    • NO MORE THAN THE EXISTENCE OF THE GOOD CAN THAT OF MATTER BE DENIED.
    • EXPLANATION OF THE EVIL OF THE SOUL.
  • SECOND ENNEAD, BOOK THREE. Whether Astrology is of any Value.198
    • OF THE INFLUENCE OF THE STARS.
    • VARIOUS PRETENSIONS OF ASTROLOGY.
    • ARE STARS INANIMATE?
    • ARE STARS ANIMATED?
    • COULD "CARDINAL POINTS" OR "DECLINATIONS" POSSESS ANY INFLUENCE?
    • ABSURDITY OF "ASPECTS," AND "HOUSES."
    • THE RELATIONS OF SATURN AND MARS QUITE ILLOGICAL.
    • FABULOUS INFLUENCES OF THE MOON.
    • JUPITER, VENUS, AND MERCURY ALSO CONSIDERED ASTROLOGICALLY.
    • THE UNIVERSE AS A SINGLE HARMONY.207
    • ABSURDITY OF VARIOUS ASTROLOGICAL THEORIES.
    • THE STARS ARE CHANGING SIGNS BETRAYING THE UNIVERSAL CONSPIRACY OF PURPOSE.
    • THERE IS A NATURAL LAW WHICH DIRECTS THE SOUL.
    • WEALTH, POVERTY, AND VICES ARE THE RESULT OF EXTERNAL CIRCUMSTANCES.
    • SIGNIFICANCE OF THE SPINDLE OF THE FATES.
    • WHICH OF OUR TWO SOULS IS THE GENUINE INDIVIDUALITY?
    • NUMENIAN DOUBLENESS, MIXTURE, AND DIVISIBLE SOUL.
    • STARS ANNOUNCE EVENTS BECAUSE OF THE SOUL'S MANY IMPERFECTIONS, AND ACCIDENTS.
    • THE INFLUENCES OF THE STARS DEGENERATE AS THEY REACH US.
    • MINGLED STAR ACTION ONLY PROMOTES OR RETARDS PROCESSES ALREADY NATURAL.
    • DISTINCTION BETWEEN WHAT IS AND WHAT IS NOT PRODUCED BY THE STARS.
    • THE STARS AS THE FOLLOWERS OF THE UNIVERSAL KING.
    • MEN AS SOULS OF THE SECOND RANK.
    • ANY OCCURRENCE MAY BE DUE TO MANY DIFFERENT CAUSES.
    • A SOUL'S DESTINY DEPENDS ON THE CONDITION OF THE UNIVERSE AT BIRTH.
    • HOW SOME MEN MAY MASTER THEIR FATE: BY SELF-VICTORY.
    • EXACT PSYCHOLOGY AT THE ROOT OF PHILOSOPHY.
    • IS THE UNIVERSAL SOUL CREATIVE, BUT NOT PRESERVATIVE?
    • DETERMINISM IMPLIES DEGENERATION OF RACES.
    • THE SOUL DOES NOT CAUSE PASSIONS, WHICH ARISE FROM THE SEMINAL REASONS.
    • THE METHOD OF CREATION.
    • EVILS ARE NECESSARY TO THE PERFECTION OF THE UNIVERSE.
    • PICTURE OF THE STRUCTURE OF THE UNIVERSE.
  • FIRST ENNEAD, BOOK ONE. The Organism and the Self.270
    • PSYCHOLOGIC DISTINCTIONS IN SOUL.
    • THE SOUL AS A COMPOSITE AGGREGATE.
    • THE SOUL IS NOT ESSENCE.
    • THE SOUL USES THE BODY AS TOOL.
    • SEPARATION OF SOUL FROM BODY.
    • PRIMITIVE RELATION BETWEEN SOUL AND BODY.
    • CONSEQUENCES OF MIXTURE OF SOUL AND BODY.
    • MIXTURE OF SOUL AND BODY.
    • ARISTOTELIAN HYPOTHESIS CONSIDERED.
    • THE LIVING ORGANISM.
    • REFUTATION OF THE (JAMES-LANGE) THEORY OF EMOTIONS.
    • NOT ALL AFFECTIONS COMMON TO SOUL AND BODY.
    • DESIRE, NOT SIMULTANEOUS WITH APPETITE.
    • SOUL AND BODY, BY UNITING, FORM AN INDIVIDUAL AGGREGATE.
    • SENSATION IMPLIES FEELING SOUL.
    • SOUL-LIGHT FORMS ANIMAL NATURE.
    • RELATION OF ANIMAL TO HUMAN NATURE.
    • EXTERNAL AND INTERNAL SENSATION.
    • DISTINCTION IN THE WHOLE ORGANISM.
    • INDIVIDUAL RELATION WITH COSMIC INTELLECT.
    • INDIVIDUAL RELATION WITH GOD AND COSMIC SOUL.
    • SOUL GIVES LIFE TO PSYCHOLOGIC ELEMENTS.
    • ORIGIN OF EVILS, SINS, AND ERRORS.
    • INTELLECT DID NOT GRASP THE OBJECT ITSELF.
    • TRUE CONCEPTION ACT OF INTUITION.
    • MODIFICATIONS DERIVE FROM FOREIGN SOURCES.
    • DISTINCTIONS IN "WE" AND THE "REAL MAN."
    • REAL MAN DIFFERS FROM BODY.
    • FUNCTION OF THE COMMON PART.
    • THE SUPERIOR PRINCIPLE NOT ALWAYS UTILIZED.
    • THE ANIMATING PRINCIPLE OF ANIMALS.
    • THE SOUL BOTH IMPASSIBLE AND PUNISHABLE.
    • PHILOSOPHIC SEPARATION REFERS NOT ONLY TO BODY, BUT TO PASSIBLE ACCRETIONS.
    • HOW THE ANIMAL NATURE IS GENERATED.
    • THE DOUBLE HERCULES SYMBOLIZES THE SOUL.
    • RELATION OF THE "WE" AND THE "SOUL."
    • INTELLIGENCE NOT OURS, BUT WE.
  • FIRST ENNEAD, BOOK SEVEN. Of the First Good, and of the Other Goods.317
    • THE SUPREME GOOD AS END OF ALL OTHER GOODS.
    • PARTICIPATION IN GOOD. TWO METHODS.
    • PERMANENCE THE CHIEF NOTE OF ABSOLUTE GOOD.
    • ALL THINGS DEPEND ON THE GOOD BY UNITY, ESSENCE, AND QUALITY.
    • THERE IS NO UNALLOYED EVIL FOR THE LIVING BEING.
  • PORPHYRY, COMMENTARIES OR OUTLINES OF THE ENNEADS OF PLOTINOS. PSYCHOLOGICAL FRAGMENTS BY PORPHYRY, JAMBLICHUS, NEMESIUS, AND AMMONIUS SACCAS.
  • CONCORDANCE OF THE NUMBERS OF THE 44 PARAGRAPHS OF PORPHYRY'S PRINCIPLES OF THE THEORY OF INTELLIGIBLES IN THE EDITIONS OF BOUILLET, CREUZER, AND HOLSTENIUS
  • PRINCIPLES OF THE THEORY OF THE INTELLIGIBLES, BY PORPHYRY.321
  • FIRST ENNEAD,322 BOOK TWO. Of Virtues.
  • FIRST ENNEAD, BOOK NINE. Of Suicide.
    • OF THE SEPARATION OF THE SOUL AND BODY.
  • SECOND ENNEAD, BOOK FOUR. Of Matter.
    • OF THE CONCEPTION OF MATTER (10).
  • THIRD ENNEAD, BOOK SIX. Of the Impassibility of Incorporeal Things.
    • OF THE INCORPOREAL (3).
    • OF THE IMPASSIBILITY OF THE SOUL.
    • OF THE IMPASSIBILITY OF MATTER.
    • OF THE PASSIBILITY OF THE BODY (8–19).
  • THIRD ENNEAD, BOOK EIGHT. Of Nature, Contemplation, and of the One.
    • OF THOUGHT.
    • OF LIFE.
    • OF THE ONE.
  • FOURTH ENNEAD, BOOK TWO. Of the Nature of the Soul.
  • FOURTH ENNEAD, BOOK THREE. Problems About the Soul.
    • UNION OF THE SOUL AND THE BODY.
    • OF THE DESCENT OF THE SOUL INTO THE BODY, AND OF THE SPIRIT.
  • FOURTH ENNEAD, BOOK SIX. Of Sensation and Memory.
    • OF SENSATION.
    • OF MEMORY.
  • FIFTH ENNEAD, BOOK TWO. Of Generation and of the Order of Things that Follow the First.
    • OF THE PROCESSION OF BEINGS.
    • OF THE RETURN OF BEINGS TO THE FIRST.
  • FIFTH ENNEAD, BOOK THREE. Of the Hypostases that Mediate Knowledge, and of the Superior Principle.
    • INTELLIGENCE KNOWS ITSELF BY A CONVERSION TO HERSELF.
    • THE ACTUALIZATION OF INTELLIGENCE IS ETERNAL AND INDIVISIBLE.
    • INTELLIGENCE IS MANIFOLD.
  • SIXTH ENNEAD, BOOK FOUR. The One and Identical Being Is Everywhere Present As a Whole.
    • OF THE INCORPOREAL.
    • RELATION BETWEEN THE INCORPOREAL AND THE CORPOREAL.
    • THE INCORPOREAL HAS NO EXTENSION.
    • RELATION OF INDIVIDUAL SOULS TO THE UNIVERSAL SOUL.
  • SIXTH ENNEAD, BOOK FIVE. The One and Identical Being is Everywhere Present In Its Entirety.345
    • THE INCORPOREAL BEING IS ENTIRE IN EVERYTHING.
    • DIFFERENCE BETWEEN THE INTELLIGIBLE BEING, AND THE BEING OF SENSATION.
    • THE DIVINITY IS EVERYWHERE AND NOWHERE.
    • THE HUMAN SOUL IS UNITED TO UNIVERSAL BEING BY ITS NATURE.
  • PSYCHOLOGICAL FRAGMENTS.
    • A. On the Faculties of the Soul, by Porphyry.356
    • OBJECT OF THE BOOK.
    • DIFFERENCE BETWEEN SENSATION AND INTELLIGENCE.
    • OF ASSENT.
    • OF THE PARTS OF THE SOUL.
    • OF THE DIFFERENCE OF THE PARTS, AND OF THE FACULTIES OF THE SOUL.
    • B. Jamblichus.362
    • C. Nemesius.363
    • D. Jamblichus.365
    • E. Ammonius Saccas.
    • A. FROM NEMESIUS.366
    • ON THE IMMATERIALITY OF THE SOUL.
    • UNION OF THE SOUL AND THE BODY.
    • B. NOTICE OF AMMONIUS BY HIEROCLES.371
  • PLOTINIC STUDIES IN SOURCES, DEVELOPMENT AND INFLUENCE.
  • I. DEVELOPMENT IN THE TEACHINGS OF PLOTINOS.
  • II. PLATONISM: SIGNIFICANCE, PROGRESS AND RESULTS.
  • III. PLOTINOS'S VIEW OF MATTER.
  • IV. PLOTINOS'S CREATION OF THE TRINITY.
  • V. RESEMBLANCES TO CHRISTIANITY.
    • TRINITARIAN SIGNIFICANCE OF PLOTINOS.
    • NON-CHRISTIAN ORIGIN OF PARALELLISMS TO CHRISTIANITY.
    • OLD TESTAMENT REFERENCES.
    • NEW TESTAMENT REFERENCES.
    • THEOLOGICAL REFERENCES.
    • NOTE
  • VII. PLOTINOS'S INDEBTEDNESS TO NUMENIUS.
    • 1. HISTORICAL RELATIONS BETWEEN NUMENIUS AND PLOTINOS.
    • 2. NUMENIUS AS FATHER OF NEO-PLATONISM.
    • 3. CONTRAST BETWEEN THEM.
    • 4. DIRECT INDEBTEDNESS OF PLOTINOS TO NUMENIUS.
    • 5. UNCERTAIN INDEBTEDNESS OF PLOTINOS.
    • 6. PARTICULAR SIMILARITIES.
    • 7. SIMILARITIES APPLIED DIFFERENTLY.
    • 8. PHILOSOPHICAL RELATIONS BETWEEN NUMENIUS AND PLOTINOS.
    • 9. PYTHAGOREAN SIMILARITIES.
    • 10. PLATONIC TRACES.
    • 11. VARIOUS SIMILARITIES.
  • VALUE OF PLOTINOS.
    • IMPORTANCE IN THE PAST.
    • CULTURAL IMPORTANCE.
    • PERSONAL VALUE.
    • PERSONAL LIMITATIONS.
    • RELIANCE ON PUNNING.
    • SELECTED MAXIMS
    • FOOTNOTES
  • CONCORDANCE TO PLOTINOS.
    • A
  • Plotinos, his Life, Times and Philosophy
  • Transcriber's Notes
    • Concordance Issues
    • Footnote Issues
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