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