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# Plotinos: Complete Works, v. 3 In Chronological Order, Grouped in Four Periods

By Plotinos (Plotinus)
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Book Description
• PLOTINOS Complete Works
• SIXTH ENNEAD, BOOK SIX. Of Numbers.
• MANIFOLDNESS IS DISTANCE FROM UNITY, AND EVIL.
• HOW MANIFOLDNESS IS AN EVIL.
• WHAT IS THE NUMBER OF THE INFINITE.
• HOW THE INFINITE REACHED EXISTENCE.
• HOW INFINITY CAN SUBSIST IN THE INTELLIGIBLE WORLD.
• INFINITE IS CONCEIVED BY THE THOUGHT'S MAKING ABSTRACTION OF THE FORM.
• HOW OTHER NUMBERS FORM PART OF THE INTELLIGIBLE WORLD.
• PYTHAGOREAN INTELLIGIBLE NUMBERS DISCUSSED.
• THE INTELLIGIBLE UNITY AND DECAD EXIST BEFORE ALL NUMBERS ONE OR TEN.
• WHAT IS THE NATURE OF THESE INTELLIGIBLE NUMBERS?
• JUSTICE, LIKE AN INTELLECTUAL STATUE, WAS BORN OF ITSELF.
• INTELLIGENCE THINKS THINGS NOT BECAUSE THEY EXIST, BUT BECAUSE IT POSSESSES THEM.
• WHAT AND HOW IS EVERY INTELLIGIBLE ENTITY.
• NUMBER MUST EXIST IN THE PRIMARY ESSENCE.
• NUMBER FOLLOWS AND PROCEEDS FROM ESSENCE.
• NUMBER SPLIT THE UNITY INTO PLURALITY; PYTHAGOREAN IDENTIFICATION OF IDEAS AND NUMBERS.
• TWO KINDS OF NUMBER: ESSENTIAL AND UNITARY.
• ESSENCE IS A LOCATION FOR THE THINGS YET TO BE PRODUCED.
• AN OBJECT'S EXISTENCE IMPLIES A PREVIOUS MODEL IN ITSELF.
• UNITY AND NUMBER PRECEDE THE ONE AND THE MANY BEINGS.
• UNITY MUST EXIST IN THE INTELLIGIBLE BEFORE BEING APPLIED TO MULTIPLE BEINGS.
• THE SUPREME UNITY ADJUSTS ALL LOWER GROUP UNITIES.
• ONE AND UNITY ARE WITHIN US; INDEPENDENTLY OF THE ONE OUTSIDE.
• THERE IS INDEED A UNITARY MODE OF EXISTENCE IN OUTSIDE OBJECTS.
• THE NOTION OF THE SUBJECT ONE DOES NOT COME FROM THE SUBJECT ITSELF.
• UNITY, THOUGH BY PARTICIPATION EXISTING IN SENSE-OBJECTS, IS INTELLIGIBLE.
• UNITY ONLY AN ACCIDENT IN SENSE-THINGS, BUT SOMETHING IN ITSELF IN THE INTELLIGIBLE.
• TWO IS NOT AN ADDITION TO ONE, BUT A CHANGE (REFUTATION OF ARISTOTLE).
• OBJECTS PARTICIPATE IN NUMBERS JUST AS THEY PARTICIPATE IN ALL INTELLIGIBLE ENTITIES.
• THE VERITABLE NUMBERS ARE INTELLIGIBLE ENTITIES.
• NUMBER EXISTS BEFORE EVERY ANIMAL, AND THE UNIVERSAL ANIMAL.
• THE INTELLIGIBLE AS POTENTIAL AND ACTUALIZED IN THE SOUL.
• NUMBER AS THE UNIVERSAL BOND OF THE UNIVERSE.
• THE GENERATION OF EVERYTHING REGULATED BY NUMBER.
• DIFFICULTIES CONNECTED WITH THESE INTELLIGIBLE NUMBERS.
• UNITY CONTAINED IN SENSE-OBJECTS IS NOT UNITY IN ITSELF.
• NUMERALS PREDICATED OF THE MAN IN HIMSELF ARE ESSENTIAL.
• COLLECTIVE NOUNS USED AS PROOF OF INDEPENDENT EXISTENCE.
• THE NUMBER WITHIN IS THE NUMBER CONSTITUTIVE OF OUR BEING.
• HOW A NUMBER MAY BE CALLED INFINITE.42
• INTELLIGIBLE LINE POSTERIOR TO NUMBER, AND EXISTS IN THE INTELLIGIBLE.
• THE INTELLIGIBLE SPHERICAL FIGURE THE PRIMITIVE ONE.
• FIGURES PRE-EXIST IN THE INTELLIGIBLE.
• INFINITY IN NUMBER ARISES FROM POSSIBILITY OF INCREASING GREATEST IMAGINABLE PHYSICAL NUMBER.
• AS UNMEASURED THE INTELLIGIBLE NUMBER MIGHT BE CALLED INFINITE.
• ESSENCE ALONE POSSESSES SELF-EXISTENCE.
• THE POWER AND BEAUTY OF ESSENCE IS TO ATTRACT ALL THINGS.
• SECOND ENNEAD, BOOK EIGHT. Of Sight; or of Why Distant Objects Seem Small.49 (OF PERSPECTIVE.)
• VARIOUS THEORIES OF PERSPECTIVE.
• QUALITY IS MORE ESSENTIAL THAN QUANTITY.
• DIFFERENCES OF COLOR AID IN THE PERCEPTION OF MAGNITUDE.
• DISAPPEARANCE OF THE FORM IMPLIES THAT OF THE SIZE.
• REFUTATION OF ARISTOTLE'S "VISUAL ANGLE" THEORY.
• FIRST ENNEAD, BOOK FIVE. Does Happiness Increase With Time?53
• HAPPINESS HAS NOTHING TO DO WITH DURATION OF TIME.
• HAPPINESS IS NOT THE SATISFACTION OF THE DESIRE TO LIVE.
• INCREASED HAPPINESS WOULD RESULT ONLY FROM MORE PERFECT GRASP.
• PLEASURE IS UNCONNECTED WITH HAPPINESS.
• LENGTH OF HAPPINESS DOES NOT AFFECT ITS QUALITY.
• IF UNHAPPINESS INCREASE WITH TIME, WHY SHOULD NOT HAPPINESS DO SO?
• AS ADDITION IS POSSIBLE WITH TIME, WHY CANNOT HAPPINESS INCREASE?
• NOT EVEN MEMORIES OF THE PAST INCREASE HAPPINESS.
• NOT EVEN THE MEMORY OF VIRTUE INCREASES HAPPINESS.
• LENGTH OF TIME IS OF NO IMPORTANCE, NOT EVEN AS OPPORTUNITY OF VIRTUE.
• SECOND ENNEAD, BOOK SEVEN. About Mixture to the Point of Total Penetration.
• REFUTATION OF ANAXAGORAS AND DEMOCRITUS.
• REFUTATION OF ARISTOTLE AND ALEXANDER OF APHRODISIAS.
• REFUTATION OF THE STOICS.
• EXPLANATION OF MIXTURE THAT OCCUPIES MORE SPACE THAN ITS ELEMENTS.
• CASE OF MIXTURE OF UNEQUAL QUANTITIES.
• EVAPORATION MAY LEAD TO A THIRD THEORY OF MIXTURE.
• REFUTATION OF STOIC EXPLANATION OF EVAPORATION.
• REFUTATION OF PERIPATETIC EXPLANATION OF EVAPORATION.
• THE BODY IS RATIONALIZED MATTER.
• SIXTH ENNEAD, BOOK SEVEN. How Ideas Multiplied, and the Good.65
• A. HOW IDEAS MULTIPLY.
• THE EYES WERE IMPLANTED IN MAN BY DIVINE FORESIGHT.
• SENSES NOT GIVEN TO MAN BECAUSE OF EXPERIENCE OF MISFORTUNES.
• NOR BECAUSE OF GOD'S FORESIGHT OF THESE MISFORTUNES.
• FORESIGHT OF CREATION IS NOT THE RESULT OF REASONING.
• BOTH REASONING AND FORESIGHT ARE ONLY FIGURATIVE EXPRESSIONS.
• IN GOD ALL THINGS WERE SIMULTANEOUS, THOUGH WHEN REALIZED THEY DEVELOPED.
• IN THE INTELLIGIBLE, EVERYTHING POSSESSES ITS REASON AS WELL AS ITS FORM.
• INTELLIGENCE CONTAINS THE CAUSE OF ALL ITS FORMS.
• IN THE INTELLIGIBLE WORLD EACH BEING IS ACCOMPANIED BY ITS WHYNESS.
• INTELLIGENCE DID NOT DELIBERATE BEFORE MAKING SENSE-MAN.
• BEING CONTAINS ITS CAUSE.
• SUCH QUESTIONS DEMAND SCRUTINY OF THE INTELLIGIBLE MAN.
• DIFFERENCE BETWEEN THE MAN KNOWN BY THE SENSES AND THE INTELLIGIBLE MAN.
• MAN DEFINED AS A REASONABLE SOUL.
• MAN AS A SOUL SUBSISTING IN A SPECIAL REASON.
• THESE REASONS ARE THE ACTUALIZATIONS OF THE SOUL WHICH BEGETS THE ANIMAL.
• NATURE OF THE COMBINATION BEGOTTEN BY THE SOUL.
• THE THREE MEN IN EACH OF US.
• FATE OF THESE THREE MEN, IN BRUTALIZATION AND IN DIVINIZATION.
• ANIMAL SEMINAL REASONS MAY BE CONTRARY TO SOUL'S NATURE; THOUGH NOT TO THE SOUL HERSELF.
• THE SENSE-WORLD AND THE INTELLIGIBLE WORLD ARE CONNECTED BY THE MANIFOLD TRIPLE NATURE OF MAN.
• INTELLIGIBLE ANIMALS DO NOT INCLINE TOWARDS THE SENSE-WORLD FOR THEY ARE PRE-EXISTING, AND ARE DISTINCT FROM THEIR CREATING IMAGE.
• IRRATIONAL ANIMALS MUST EXIST WITHIN INTELLIGENCE, UNLESS MAN ALONE WAS TO EXIST.
• MANY ANIMALS ARE NOT SO IRRATIONAL AS DIFFERENT.
• APPARENT IMPERFECTIONS ARE ONLY LOWER FORMS OF PERFECTION.
• CO-EXISTENCE OF UNITY AND MULTIPLICITY DEMANDS ORGANIZATION IN SYSTEM.
• BUT HOW COULD THE INTELLIGIBLE WORLD CONTAIN VEGETABLES OR METALS?
• HOW THE EARTH EXISTS IN THE INTELLIGIBLE.
• THE FIRE AS IT IS IN THE INTELLIGIBLE WORLD.
• WATER AND AIR AS INTELLIGIBLE ENTITIES.
• THE INTELLIGIBLE WORLD IS A COMPLETE MODEL OF THIS OUR UNIVERSE.
• ALL THINGS UNITED BY A COMMON SOURCE.
• SIMPLICITY OF THE INTELLIGIBLE DOES NOT DENY COMPOSITENESS, BUT INFERS HEIGHT OF SOURCE.
• INTELLIGENCE EVOLVES OVER THE FIELD OF TRUTH.
• INTELLIGENCE CONTAINS THE INFINITE AS SIMULTANEOUSNESS OF ONE AND MANY AND AS FRIENDSHIP.
• B. A STUDY OF THE GOOD.
• ALL SOULS ARE UNITED BY THEIR HIGHEST, WITH INTELLIGENCE SHINING DOWN FROM THE PEAK THEY FORM.
• INTELLIGENCE CONTAINS ALL THINGS THAT ARE CONFORMED TO THE GOOD.
• THE GOOD IS NOT ONLY THE CAUSE OF BEING, BUT ITS INTUITION AS WELL.
• ALL IS INTELLIGENCE; BUT THIS IS DIFFERENTIATED INTO UNIVERSAL AND INDIVIDUAL.
• MULTIPLICITY OF INTELLIGENCES IMPLIES THEIR MUTUAL DIFFERENCES.
• LIFE, INTELLIGENCE, AND IDEA BEAR THE FORM OF THE GOOD.
• THIS FORM OF THE GOOD MAY, HOWEVER, EXIST AT VARYING DEGREES.
• INTELLIGENCE AND LIFE ARE ONLY DIFFERENT DEGREES OF THE SAME REALITY.
• IS THE WORD GOOD A COMMON LABEL OR A COMMON QUALITY?
• GOOD CANNOT BE A DESIRE OF THE SOUL.
• NO NEED TO SEEK THE CAUSE OF GOOD AS IN THE INTELLIGIBLE THE CAUSE COINCIDES WITH THE NATURE.
• PYTHAGOREAN OPPOSITIONS ARE ALSO WORTHLESS AS EXPLANATIONS OF GOOD.
• GOOD NOT DEFINED BY INTELLIGENCE, AS THE SOUL HAS OTHER ASPIRATIONS.
• THE GOOD IS INTELLIGENCE AND PRIMARY LIFE.
• GOOD CONSISTS IN ILLUMINATION BY THE EXTREME.
• THE SUPREME IS THE GOOD BECAUSE OF HIS SUPREMACY.
• THE GOOD AS CREATOR AND PRESERVER.
• MANY FURTHER QUESTIONS ABOUT THE GOOD; FOR THE INDIVIDUAL IT IS ILLUMINATION.
• ATTRIBUTING GOOD TO LIFE IS ONLY THE RESULT OF FEAR OF DEATH.
• PLATO'S ANSWER TO PHILEBUS: THERE ARE TWO GOODS, THE HUMAN AND THE UNIVERSAL.
• THE ARISTOTELIAN SUPREME GOOD.120
• THE TRUE GOOD IMPLIES A COUNTERFEIT GOOD.
• THE GOOD CANNOT BE PLEASURE WHICH IS CHANGEABLE AND RESTLESS.
• A THING'S GOOD IS ITS FORM; OR, ITS INTIMACY WITH ITSELF.
• PLEASURE MAY ACCOMPANY THE GOOD, BUT THE GOOD IS INDEPENDENT THEREOF.
• MATTER IS IMPROVED BY FORM, THE DREAM OF THE GOOD.
• MATTER IS NOT WICKEDNESS, BUT NEUTRAL EVIL.
• THE GOOD IS A NATURE WHICH POSSESSES NO KIND OF FORM ITSELF.
• THE INDEPENDENCE OF THE GOOD FROM PLEASURE PROVED BY THE TEMPERATE MAN.
• EVEN SCORN OF LIFE IMPLIES THE EXISTENCE OF THE GOOD.
• TWO INTERPRETATIONS OF PLATO'S OPINION ABOUT THE GOOD.
• PLEASURE IS INDEED AN ACCESSORY TO ALL GOODS OF THE SOUL.
• THE SOUL SCORNING ALL THINGS BELOW RISES TO THE GOOD.
• THE AUTHOR OF THIS PERFECTION MUST BE ABOVE IT.
• THE SUPREME IS LIMITLESS.
• ABSOLUTE BEAUTY IS A FORMLESS SHAPE.
• THE SUPREME IS ESSENTIAL BEAUTY; THE SHAPELESS SHAPER; TRANSCENDENT.
• THUS LOVE BEGINS PHYSICALLY BUT BECOMES SPIRITUAL.
• THE FORMLESSNESS OF THE SUPREME IS PROVED BY THE FACT THAT THE SOUL WHEN APPROACHING HIM SPONTANEOUSLY RIDS HERSELF OF FORMS.
• THE SOUL SCORNS EVEN THOUGHT: SHE IS INTELLECTUALIZED AND ENNOBLED.
• INTELLIGENCE HAS THE TWO POWERS OF INTELLIGENCE AND LOVE.
• THE SOUL DOES NOT THINK GOD, FOR IN THAT CONDITION SHE DOES NOT THINK.
• THE TOUCH WITH THE GOOD IS THE GREATEST OF SCIENCES.
• GOD BEING ABOVE THOUGHT IGNORES EVERYTHING.
• THE FIRST PRINCIPLE HAS NO FUNCTION.
• OF THE FIRST PRINCIPLE WE MAY NOT EVEN SAY THAT IT IS.
• THE SELF-SUFFICIENT GOOD DOES NOT NEED SELF-CONSCIOUSNESS THEREOF.
• THE GOOD IS A SIMPLE PERCEPTION OF ITSELF; A TOUCH.
• THE FIRST PRINCIPLE HAS NO THOUGHT AS THE FIRST ACTUALIZATION OF A HYPOSTASIS.
• EVEN IF THE GOOD THOUGHT, THERE WOULD BE NEED OF SOMETHING SUPERIOR.
• THOUGHT IS A HELP FOR SUB-DIVINE NATURES.
• THE GOOD IS NOT GOOD FOR ITSELF, BUT ONLY FOR THE NATURES BELOW IT.
• THE BEAUTIFUL THE SUPREME OF THREE RANKS OF EXISTENCE.
• SIXTH ENNEAD, BOOK EIGHT. Of the Will of the One.
• A. OF HUMAN FREE WILL.
• DOES FREE WILL BELONG TO GOD ONLY, OR TO OTHERS ONLY?
• FREE WILL MUST BE FOR MEN, IF IT IS TO BE FOR THE DIVINITIES.
• RESPONSIBILITY DEPENDS ON VOLUNTARINESS.
• ON WHICH PSYCHOLOGICAL FACULTY IS THE FREEDOM OF WILL BASED?
• PRELIMINARY KNOWLEDGE DOES NOT SETTLE THE LIBERTARIAN PROBLEM.
• LIBERTY REFERRED TO THE ACTION OF INTELLIGENCE.
• INTELLIGENCE HAS CONVERSION TO GOOD AND "BEING IN ITSELF."
• FREEDOM OF WILL AND VIRTUE ARE INDEPENDENT OF THE ACTIONS.
• VIRTUE AS INTELLECTUALIZING HABIT LIBERATES THE SOUL.
• LIBERTY REFERS TO THE INTERIOR LIFE, RATHER THAN TO THE EXTERIOR.
• LIBERTY DEPENDS ON THE HIGHEST INTELLIGENCE.
• THE SOUL IS FREE BY INTELLIGENCE, WHICH IS FREE BY ITSELF.
• B. OF THE FREE WILL OF THE SUPREME.
• THE GOOD IS THE DESIRABLE IN ITSELF.
• THE GOOD IS FREE, BUT NOT MERELY BY CHANCE.
• BEING AND ACTUALIZATION CONSTITUTE ONE SELF-EXISTENT PRINCIPLE.
• PHYSICAL QUALITIES USED OF THE SUPREME ONLY BY ANALOGY.
• "CONTINGENCE" MIGHT BE APPLIED TO THE SUPREME, IF THE WORD BE RE-DEFINED.
• NOT EVEN ESSENCE IS CONTINGENT, LET ALONE SUPER-ESSENCE.
• THE SUPREME IS THE POWER REALLY MASTER OF HIMSELF.
• THE SUPREME BANISHES ALL CHANCE BY ASSIGNING LIMIT AND SHAPE TO EACH FORM.
• THE SUPREME AS MASTER OF HIS OWN BEING.
• IT IS IMPOSSIBLE TO TRANSCEND THE FIRST.
• THE ORIGIN OF GOD PUZZLES US ONLY BECAUSE WE HABITUALLY START FROM SOME PRE-EXISTENT CHAOS.
• THE SUPREME, BEING WHAT HE IS, IS NOT PRODUCED BY CHANCE.
• EVEN WE MAY BE SAID TO BE MASTERS OF OURSELVES; HOW MUCH MORE THE SUPREME!
• HOW THE SUPREME IS EVEN BEYOND HIS OWN MASTER.
• ALL SUCH LANGUAGE ABOUT THE DIVINITY IS METAPHORICAL.
• THE SUPREME IS MASTER OF HIMSELF BECAUSE HIS VERY ESSENCE DEPENDS ON HIMSELF.
• THE SUPREME IS A UNITY OF WILL, BEING AND ACTUALIZATION.
• THE SUPREME WOULD WISH TO BE WHAT HE IS.
• EVERY TERM, WHEN APPLIED TO THE DIVINITY, SHOULD BE PRECEDED BY A PARTICLE REMINDING IT IS ONLY USED METAPHORICALLY.
• THE SUPREME IS CHOICE, BEING, WILL, SELF-DIRECTION, AND SELF-EXISTENCE.
• IN ANALYSIS CONTINGENCY IS ELIMINATED.
• THE SUPREME IS BOTH BEING AND CAUSE.
• THE SUPREME CO-EXISTS WITH HIMSELF, AND IS SUCH AS HE WISHES TO BE.
• MEN ESCAPE CHANCE BY INFERIOR ISOLATION; THEREFORE THE SUPREME MUST BE FREE.
• THE ASCENT OF LIFE WITNESS TO THE DISAPPEARANCE OF CONTINGENCY.
• THE SUPREME AS EVERYWHERE AND NOWHERE; AS INCLINATION AND IMMANENCE.
• PROVIDENCE, THE PLAN OF THE UNIVERSE, IS FROM ETERNITY.
• THE SUPREME, ASSISTED BY INTELLIGENCE, WOULD HAVE NO ROOM FOR CHANCE.
• CHANCE COULD NOT CAUSE THE ONE THAT IS THE CENTRE OF THE CIRCULAR INTELLIGENCE.
• AS CAUSE, SUITABILITY, AND OPPORTUNITY, THE SUPREME IS BEYOND CHANCE.
• NO PERSON WHO HAS SEEN THE SUPREME COULD POSSIBLY CALL HIM CHANCE.
• THE SUPREME IS ABOVE BEING BECAUSE NOT DEPENDENT THEREON.
• HAVING MADE HIMSELF DOES NOT IMPLY ANY PRIORITY IN THE DIVINITY.
• HOW THE SUPREME MAY BE SAID TO COMMAND HIMSELF.
• FURTHER OBJECTIONS TO THE SELF-AUTOCRACY OF THE DIVINITY.
• THE OBSTACLE TO THE DIVINITY IS FAILURE TO ABSTRACT ENOUGH FROM HIM.
• SECOND ENNEAD, BOOK ONE. Of the Heaven.200
• HEAVEN, THOUGH IN FLUX, PERPETUATES ITSELF BY FORM.
• THERE MUST INEVITABLY BE CHANGE IN HEAVEN.
• REJECTION OF THE OPINION OF HERACLITUS.
• ARISTOTLE HAS TO DEPEND ON QUINTESSENCE.
• PLOTINOS'S VIEWS SUPPORTED BY THE HEAVEN'S POSSESSION OF THE SOUL AND BODY.
• FLUCTUATION NEED NOT INTERFERE WITH CONTINUANCE.
• FIRE, THOUGH AN APPARENT EXCEPTION, STILL CONFORMS TO THIS PROCEDURE.
• THE IMMORTALITY OF THE HEAVEN IS DUE TO RESIDENCE THERE OF THE UNIVERSAL SOUL.
• THE HEAVEN'S IMMORTALITY ALSO DUE TO THE UNIVERSAL SOUL'S SPONTANEOUS MOTION.
• THE IMMORTALITY OF THE HEAVEN PROVED BY ITS NEVER HAVING HAD TO BEGIN.
• WHY CELESTIAL THINGS LAST LONGER THAN TERRESTRIAL ONES.
• IMMORTALITY DOES NOT EXTEND TO THE SUB-LUNAR SPHERE.
• THE STARS CONTAIN NOT ONLY FIRE, BUT TANGIBLE EARTH.
• EARTH CONTAINS ALL THE OTHER ELEMENTS.
• ELEMENTS ARE NEVERTHELESS INDIVIDUAL.
• TERRESTRIAL ELEMENTS, HOWEVER, DO NOT DEGRADE THE HEAVEN.
• PLATO POSTULATED THE EXISTENCE OF EARTH AS BASIS OF LIFE.
• ELEMENTS ARE KINDRED THROUGH THEIR COMMON GROUND, THE UNIVERSE-BODY.
• NATURE OF THE CELESTIAL FIRE AND LIGHT.
• CELESTIAL LIGHT IS NOT EXPOSED TO ANY WASTAGE.
• THE HEAVEN DOES NOT NEED THE ACTION OF EITHER AIR OR FIRE.
• THE STARS ARE INEXHAUSTIBLE. AND NEED NO REFRESHMENT.
• FOURTH ENNEAD, BOOK SIX. Of Sensation and Memory.
• STOIC DOCTRINES OF SENSATIONS AND MEMORIES HANG TOGETHER.
• A. OF SENSATION.
• THE SENSE OF SIGHT DOES NOT POSSESS THE IMAGE SEEN WITHIN ITSELF.
• SENSATIONS ARE NOT EXPERIENCES, BUT RELATIVE ACTUALIZATIONS.
• THIS IS TRUE NOT ONLY OF SIGHT BUT OF HEARING, TASTE AND SMELL.
• COGNITION OF INTELLIGIBLE OBJECTS STILL LESS ADMITS OF AN IMPRESSION.
• B. OF MEMORY.
• MEMORY ACTS THROUGH THE SYMPATHY OF THE SOUL'S HIGHEST SELF.
• MEMORY IS NOT AN IMAGE, BUT THE REAWAKENING OF A FACULTY.
• MEMORY NEEDS TRAINING AND EDUCATION.
• SOUL EVENTS OCCUR VERY DIFFERENTLY FROM WHAT IS SUPPOSED BY THE UNOBSERVANT OR UNREFLECTIVE.
• SIXTH ENNEAD, BOOK ONE. Of the Ten Aristotelian and Four Stoic Categories.
• HISTORICAL REVIEW OF CATEGORIES.
• OF THE TEN ARISTOTELIAN CATEGORIES.236
• STATEMENT OF ARISTOTLE'S POSITION.
• ARISTOTLE'S CATEGORIES NEGLECT THE INTELLIGIBLE WORLD.
• 1. Being.240
• INTELLIGIBLE AND SENSE-BEING COULD NOT FORM A SINGLE KIND.
• QUESTIONS RAISED BY ARISTOTELIAN THEORIES.
• WHAT IS "BEING" IN GENERAL?
• 2. QUANTITY.
• CONTINUOUS AND DEFINITE QUANTITY HAVE NOTHING IN COMMON.
• NUMBERS ARE NOT QUANTITY IN ITSELF.
• NUMBER IS NOT IN QUANTITY; BUT QUANTITY IS IN NUMBER.
• MAGNITUDE AND NUMBERS WOULD BE OF A DIFFERENT TYPE OF QUANTITY.
• SPEECH AS A QUANTITY.
• NEITHER IS TIME A QUANTITY.
• QUANTITY AS EQUAL AND UNEQUAL DOES NOT REFER TO THE OBJECTS.
• RELATION.258
• WHETHER THESE RELATIONS ARE SUBJECTIVE OR OBJECTIVE.
• RELATIONS ARE SIMULTANEOUS EXISTENCES.
• DISTINCTION BETWEEN ACTIVE HABITUATION IMMEDIATE AND REMOTE.
• HABITUATIONS ARE REASONS THAT PARTICIPATE IN FORMS.
• WHILE SOME ARISTOTELIAN CATEGORIES ARE LOGICALLY POSSIBLE, THE OBJECTS SUBSUMED ARE IMPOSSIBLE.
• 3. QUALITIES.260
• THE LACK OF POWERS CANNOT BE SUBSUMED UNDER THE SAME CATEGORY AS THE POWERS.
• MERE DIFFERENTIALS OF BEINGS ARE NOT GENUINE QUALITIES.
• NOT ALL QUALITIES ARE REASONS.
• QUALITY IS NOT A POWER BUT DISPOSITION, FORM AND CHARACTER.
• QUALITY CONSISTS IN A NON-ESSENTIAL CHARACTER.
• UGLY QUALITIES ARE IMPERFECT REASONS.
• THERE IS ONLY ONE KIND OF QUALITY; OF WHICH CAPACITY AND DISPOSITION PARTAKE.
• PHYSICAL POWERS DO NOT FORM A SECONDARY KIND OF QUALITY.
• THE DERIVATION OF QUALITIES FROM AFFECTION IS OF NO IMPORTANCE.
• SHAPE IS NOT A QUALITY; BUT SPECIFIC APPEARANCE, OR REASON.
• ARISTOTLE WAS WRONG IN CALLING "ROUGH," "UNITED," "RARE," AND "DENSE" QUALITIES.
• PSYCHOLOGICAL THEORY OF QUALITY.
• RELATION BETWEEN THE THING QUALIFIED AND THE QUALITY.
• ACTIVITY DOES NOT ALTER THE QUALITY.
• ARE THE SENSE-WORLD AND THE INTELLIGIBLE SEPARATE, OR CLASSIFIABLE TOGETHER?
• 4. WHEN.
• IF TIME BE A QUANTITY; WHY SHOULD "TIME WHEN" FORM A SEPARATE CATEGORY?
• 5. WHERE, OR, PLACE.
• IF "WHERE" AND "PLACE" ARE DIFFERENT CATEGORIES, MANY MORE MIGHT BE ADDED.
• 6. ACTION AND EXPERIENCING?271
• ACTUALIZATION A FAR BETTER CATEGORY THAN DOING OR ACTING.
• HOW CAN MOVEMENT BE IN TIME, IF CHANGE BE OUTSIDE OF TIME?
• ACTION AND EXPERIENCING MAY BE SUBSUMED UNDER MOVEMENT, BUT CANNOT BE CONSIDERED AS SEPARATE CATEGORIES.
• ON ARISTOTELIAN PRINCIPLES, EVEN INTELLECTION WOULD BE MOVEMENT OR ACTUALIZATION.
• DO CERTAIN ACTIONS APPEAR IMPERFECT WHEN NOT JOINED TO TIME?
• ACTION AND REACTION FORM BUT A SINGLE GENUS.
• REACTIONS NEED NOT BE PASSIVE, BUT MAY BE ACTIVE.
• DEFINITION OF REACTION OR SUFFERING.
• TRANSMISSION, RECEPTION AND RELATION UNDERLIE ACTION AND EXPERIENCE.
• PREDICTION AND RESPONSIVENESS TO IT DO NOT FALL UNDER DEFINITION FOR ACTION AND EXPERIENCE.
• 7. POSSESSION.
• HAVING IS SO INDEFINITE AND VARIOUS THAT IT CANNOT BE A CATEGORY.
• 8. SITUATION.
• B. CRITICISM OF THE STOIC CATEGORIES.
• THE CATEGORY OF SOMETHING COMMON IS ABSURD.
• 1. SUBSTANCE; ACCORDING TO THEM IT IS SPLIT UP.
• MATTER CANNOT BE THE PRIMARY PRINCIPLE.
• MATTER IS NOT A BODY "WITHOUT QUALITY, BUT WITH MAGNITUDE" (A STOIC DEFINITION).
• ABSOLUTE EXISTENCE PRECEDES CONTINGENT EXISTENCE.
• THE STOIC GOD IS ONLY MODIFIED MATTER.
• IF EVERYTHING BE DERIVED FROM MATTER, MATTER CAN NO LONGER BE THEIR SUBJECT.
• THE MONISM OF THE STOICS BREAKS DOWN, JUST LIKE DUALISM.
• THE FAULT OF THE STOICS IS TO HAVE TAKEN SENSATION AS GUIDE.
• 2. QUALITY.
• QUALITIES ARE INCORPOREAL.
• "SEMINAL REASONS," AS QUALIFIED MATTER, WOULD BE COMPOSITE; AND SECONDARY.
• THE FOUR STOIC CATEGORIES EVAPORATE, LEAVING MATTER ALONE AS BASIS.
• THE CULT OF MATTER IMPLIES IGNORING SOUL AND INTELLIGENCE.
• 3. MODALITY.
• MODALITY SHOULD NOT OCCUPY EVEN THE THIRD RANK OF EXISTENCE.
• 4. RELATION; THE STOICS CONFUSE THE NEW WITH THE ANTERIOR.
• SIXTH ENNEAD, BOOK TWO. The Categories of Plotinos.297
• PLOTINOS IS FORCED TO DEMONSTRATION OF HIS DIVERGENCE FROM PLATO.
• PLOTINOS ADDS TO ESSENCE ETERNITY, TO MAKE ESSENCE INTELLIGIBLE.
• HIERARCHICAL CONSTITUTION OF THE UNIVERSE.
• THE ELEMENTS OF THE UNIVERSE ARE PRINCIPLES AND GENERA SIMULTANEOUSLY.
• BEING ACTUALIZATIONS, BOTH GENERA AND INDIVIDUALS WILL BE DISTINCT.
• FUNDAMENTAL UNITY OF GENERA WOULD DESTROY SPECIES; MANIFOLDNESS MUST PRE-EXIST.
• THERE IS MORE THAN ONE GENUS, FOR NOT EVERYTHING CAN BE SUBSUMED UNDER BEING AND ESSENCE.
• THE ONE IS SO FAR ABOVE ALL THE GENERA AS NOT TO BE COUNTED.
• WE ARE DISCUSSING HERE NOT THE ABSOLUTE ONE, BUT THE ESSENTIAL RELATED ONE.
• THE RELATED ONE IS IN SOME GENERA, BUT NOT IN OTHERS.
• THE PARTS OF A MANIFOLD UNITY ARE APART ONLY FOR EXAMINATION.
• THE GENERA OF ESSENCE WILL BE DETERMINED BY AN EXAMINATION OF THE PROBLEM OF THE ONE AND MANY.
• THE SOUL IS A PLURAL UNITY OF SEMINAL REASONS.
• THE SOUL IS A DEFINITE ESSENCE AS PARTICULAR BEING.
• THE ESSENCE OF THE SOUL DERIVES FROM ITS BEING; ADDING LIFE TO ESSENCE.
• SOUL UNITY DOES NOT RESEMBLE THE UNITY OF A REASON, INCLUDING PLURALITY.
• THE SOUL IS BOTH BEING AND LIFE.
• THE FIRST TWO GENERA ARE BEING AND MOVEMENT.
• ANOTHER GENUS IS STABILITY, WHICH IS ONLY ANOTHER KIND OF MOVEMENT.
• DISTINCTION BETWEEN STABILITY AND ESSENCE.
• ESSENCE, STABILITY AND MOVEMENT EXIST BECAUSE THOUGHT BY INTELLIGENCE.
• THIS TRIUNE PLAY IMPLIES ALSO IDENTITY AND DIFFERENCE.
• THESE FIVE GENERA ARE PRIMARY BECAUSE NOTHING CAN BE AFFIRMED OF THEM.
• WHY NOT ADD OTHERS SUCH AS UNITY, QUANTITY, QUALITY, OR RELATION?
• NEITHER ABSOLUTE NOR RELATIVE UNITY CAN BE A CATEGORY.
• UNITY IS NOT SYNONYMOUS WITH ESSENCE.
• ESSENCE CANNOT BECOME A GENUS SO LONG AS IT REMAINS ONE.
• ELEMENTS OF ESSENCE CAN BE SAID TO BE ONE ONLY FIGURATIVELY.
• VARIOUS ARGUMENTS AGAINST UNITY AS A CATEGORY.
• GENUINE RELATIONS BETWEEN UNITY AND ESSENCE.
• UNITY REIGNS STILL MORE IN THE GOOD.
• FURTHER REASONS WHY UNITY IS NOT A CATEGORY.
• THESE GENERA EXIST IN BOTH THE SUBORDINATE OBJECTS, AND THEMSELVES.
• QUANTITY IS A SECONDARY GENUS, THEREFORE NOT A FIRST.
• NUMBER AND DIMENSION DIFFER SO MUCH AS TO SUGGEST DIFFERENT CLASSIFICATION.
• QUALITY IS NOT A PRIMARY GENUS BECAUSE IT IS POSTERIOR TO BEING.
• COMPLEMENT OF BEING IS CALLED QUALITY ONLY BY COURTESY.
• THE FOUR OTHER CATEGORIES DO NOT TOGETHER FORM QUALITY.
• RELATION IS AN APPENDAGE EXISTING ONLY AMONG DEFINITE OBJECTS.
• NEITHER CAN PLACE OR TIME FIGURE AMONG THEM.318
• ACTION, EXPERIENCE, POSSESSION AND LOCATION ARE SIMILARLY UNSATISFACTORY.
• NEITHER ARE GOOD, BEAUTY, VIRTUE, SCIENCE, OR INTELLIGENCE.
• IF THE GOOD BE A GENUS, IT MUST BE ONE OF THE POSTERIOR ONES.
• IF THE EXCLUSIVE GOOD MEAN UNITY, A NEW GENUS WOULD BE UNNECESSARY.
• BEAUTY IS TREATED SIMILARLY TO THE GOOD.
• KNOWLEDGE IS EITHER A MOVEMENT OR SOMETHING COMPOSITE.
• INTELLIGENCE, JUSTICE, VIRTUES AND TEMPERANCE ARE NO GENERA.
• ESSENCE DERIVES ITS DIFFERENCES FROM THE OTHER CO-ORDINATE CATEGORIES.
• INTELLIGENCE AS A COMPOSITE IS POSTERIOR TO THE CATEGORIES.
• KNOWLEDGE IS THE ACTUALIZATION OF THE NOTIONS WHICH ARE POTENTIAL SCIENCE.
• INTELLIGENCE IS THE POTENTIALITY OF THE INTELLIGENCES WHICH ARE ITS ACTUALIZATIONS.
• HOW INTELLIGENCE, THOUGH ONE, PRODUCES PARTICULAR THINGS.
• THIS INTELLECTUAL LIFE POSSESSES THE REASONS OR IDEAS.
• FROM ESSENCE ARE BORN ALL LIVING ORGANISMS.
• THUS INTELLIGENCE BEGETS WORLD SOUL AND INDIVIDUAL SOULS.
• SIXTH ENNEAD, BOOK THREE. Plotino's Own Sense-Categories.
• GENERA OF THE PHYSICAL ARE DIFFERENT FROM THOSE OF THE INTELLIGIBLE.
• THE WORLD MUST BE STUDIED, JUST AS ONE WOULD ANALYZE THE VOICE.
• WE MUST FIRST DISSECT AWAY THE SOUL FROM THE BODY, TO EXAMINE IT.
• WHAT IS BEING IN THE INTELLIGIBLE IS GENERATION IN THE SENSE-WORLD.
• CAN WE ANALYZE THIS WORLD BY ANALOGY WITH THE INTELLIGIBLE?
• PHYSICAL CATEGORIES ARE MATTER, FORM, COMBINATION, ATTRIBUTES AND ACCIDENTS.
• THE THREE FIRST PHYSICAL CATEGORIES OF MATTER, FORM AND COMBINATION.
• DIFFERENT PHYSICAL CATEGORIES.
• FIVE PHYSICAL CATEGORIES.
• SENSE-BEING.
• BEING IS THAT WHICH IS PREDICATED OF NOTHING ELSE.
• PHYSICAL BEING IS THE PRINCIPLE OF ALL OTHER THINGS.
• RELATION BETWEEN PHYSICAL AND INTELLIGIBLE TERMS ARE MERELY VERBAL.
• PHYSICAL BEING IS THAT WHICH IS NOT IN A SUBJECT.
• ALL THE OTHER PHYSICAL CATEGORIES REFER TO MATTER, FORM OR COMBINATION.
• BEING DRAWS ITS EXISTENCE FROM THE INTELLIGIBLE.
• BEING CANNOT BE ASCRIBED TO MATTER, WHICH DERIVES ITS BEING FROM THE INTELLIGIBLE.
• ESSENCES DIFFER ACCORDING TO PARTICIPATION IN FORM.
• DIFFERENCE BETWEEN MATTER AND FORM DUE TO THAT OF INTELLIGIBLE ENTITIES FROM WHICH THEY DEPEND.
• SENSE-BEING CONSISTS IN THE REUNION OF QUALITIES AND MATTER.
• CLASSIFICATION OF BODIES.
• PRIMARY AND SECONDARY BEINGS ARE DIVIDED BY NO SUBSTANTIAL DIFFERENCE.
• BODIES MAY BE CLASSIFIED NOT ONLY BY FORMS; BUT BY QUALITIES; ETC.
• BODIES ARE CLASSIFIABLE ACCORDING TO SPECIFIC FORMS.
• DEFINITION OF QUANTITY.
• LARGE AND SMALL ARE CONCEPTIONS BELONGING TO QUANTITY.
• BEAUTY IS CLASSIFIED ALONG WITH THE RELATIVES.
• HOW MULTITUDE IS CLASSIFIED WITH RELATIVES.
• THERE IS NO CONTRARY FOR PLACE.
• CLASSIFICATION OF SYLLABLES AND SPEECH.
• DISCRETE QUANTITY QUITE DISTINCT FROM CONTINUOUS QUANTITY.
• ELEMENTS OF CONTINUOUS QUANTITY.
• STUDY OF GEOMETRICAL FIGURES.
• STUDY OF THE STRAIGHT LINE.
• STUDY OF THE TRIANGLE.
• GEOMETRY STUDIES QUANTITIES, NOT QUALITIES.
• DIFFERENCES WHICH COMPLETE THE BEING MUST BE PREFIXED TO THAT TO WHICH THEY REFER.
• WHETHER QUALITY ONLY CAN BE CALLED SIMILAR OR DISSIMILAR.
• THE VARIOUS TERMS EXPRESSING QUALITY.
• THE SEMINAL REASON HARMONIZES WITH ITS APPEARING ACTUALIZATION.
• MANY OTHER CONCEPTIONS BELONG AMONG SENSE-QUALITIES.
• IN SPITE OF THIS CLASSIFICATION THE SOUL HERSELF REMAINS INCORPOREAL.
• QUALITIES ARE CLASSIFIED AS CORPOREAL AND OF THE SOUL.
• DIFFERENCES OF BEING SHOULD BE DISTINGUISHED ACCORDING TO QUALITY.
• DIFFERENCE OF QUALITY CANNOT BE DISTINGUISHED BY SENSATION.
• DIFFERENCE IN EFFECTS IS LIMITED TO THE INTELLIGIBLES.
• IT IS ABSURD TO DISTINGUISH BEING, QUALITIES AND DIFFERENCES BY THEMSELVES.
• SOME QUALITIES ARE DIFFERENCES.
• THERE ARE DIFFERENCES WHICH ARE NOT QUALITIES.
• VARIOUS DERIVATIVES OF THE CATEGORY OF QUALITY.
• CONTRARINESS IS NOT THE GREATEST POSSIBLE DIFFERENCE.
• CONTRARIES ARE THOSE THINGS THAT LACK RESEMBLANCE.
• REASONS WHY MOVEMENT IS A CATEGORY.
• MOVEMENT CANNOT BE REDUCED TO ANY HIGHER GENUS.
• IS CHANGE ANTERIOR TO MOVEMENT?
• DEFINITION OF ALTERATION.
• MOVEMENT AS A FORM OF POWER.
• MOVEMENT IS ACTIVE FORM, AND CAUSE OF OTHER FORMS.
• COMMON ELEMENT IN GROWTH, INCREASE AND GENERATION.
• MOVEMENT FOR SENSE-OBJECTS.
• MOVEMENT AS INFLUX.
• MOVEMENT OF DISPLACEMENT IS SINGLE.
• EXPLANATION OF COMPOSITION AND DECOMPOSITION.
• COMPOSITION AND DECOMPOSITION ARE NOT ALTERATIONS.
• MOVEMENTS DIVIDED IN NATURAL, ARTIFICIAL, AND VOLUNTARY.
• DISTINCTION BETWEEN STABILITY AND STILLNESS.
• MOVEMENT IS MORE THAN THE NEGATION OF REST.
• IN THE INTELLIGIBLE STABILITY DOES NOT IMPLY STILLNESS.
• CONCLUSION OF THE STUDY.
• THIRD ENNEAD, BOOK SEVEN. Of Time and Eternity.435
• A. ETERNITY.
• INTRODUCTION. ETERNITY EXISTS PERPETUALLY, WHILE TIME BECOMES.
• ETERNITY IS THE MODEL OF ITS IMAGE, TIME.
• RELATION BETWEEN THE AEON AND INTELLIGIBLE BEING.
• FAULTS OF THE DEFINITION THAT ETERNITY IS AT REST, WHILE TIME IS IN MOTION.
• ETERNITY AS A UNION OF THE FIVE CATEGORIES.
• THE LIFE OF THE INTELLIGENCE IS EVER CONTEMPORANEOUS.
• ETERNITY IS NOT AN ACCIDENT OF THE INTELLIGIBLE, BUT AN INTIMATE PART OF ITS NATURE.
• TO BEGOTTEN THINGS THE FUTURE IS NECESSARY; BUT NOT TO THE INTELLIGIBLE.
• DIFFERENCE BETWEEN ETERNITY AND PERPETUITY.
• ETERNITY IS INFINITE UNIVERSAL LIFE THAT CANNOT LOSE ANYTHING.
• ETERNITY IS SEMPITERNAL EXISTENCE.
• THE CREATOR, BEING OUTSIDE OF TIME, PRECEDES THE UNIVERSAL ONLY AS ITS CAUSE.
• TO STUDY TIME WE HAVE TO DESCEND FROM THE INTELLIGIBLE WORLD.
• B. TIME.
• THE OPINIONS OF THE PHILOSOPHERS ABOUT TIME MUST BE STUDIED.
• TIME CONSIDERED EITHER AS MOTION; AS SOMETHING MOVABLE; OR SOMETHING OF MOTION.
• POLEMIC AGAINST THE STOICS; TIME IS NOT MOVEMENT.
• POLEMIC AGAINST THE PYTHAGOREANS: TIME IS NOT WHAT IS MOVABLE.
• POLEMIC AGAINST THE STOIC ZENO: TIME IS NO INTERVAL OF MOVEMENT.
• PERSISTENT MOVEMENT AND ITS INTERVAL ARE NOT TIME, BUT ARE WITHIN IT.
• POLEMIC AGAINST STRATO: TIME IS NOT MOTION AND REST.
• POLEMIC AGAINST ARISTOTLE: TIME IS NOT THE NUMBER AND MEASURE OF MOVEMENT.
• NOR CAN TIME BE A NUMBERED NUMBER (AS ARISTOTLE CLAIMED452).
• POLEMIC AGAINST EPICURUS: TIME IS NOT AN ACCIDENT OR CONSEQUENCE OF MOVEMENT.
• PLOTINOS CAN GO NO FURTHER IN REFUTING ENDLESS DEFINITIONS OF TIME.
• THE NATURE OF TIME WILL BE REVEALED BY ITS ORIGIN.
• TIME AROSE AS MEASUREMENT OF THE ACTIVITY OF THE UNIVERSAL SOUL.
• LIKE TIME, SPACE IS THE RESULT OF THE PROCESSION OF THE UNIVERSAL SOUL.
• TIME IS THE LIFE OF THE SOUL CONSIDERED IN THE MOVEMENT BY WHICH SHE PASSES FROM ONE ACTUALIZATION TO ANOTHER.
• WHAT ETERNITY IS TO INTELLIGENCE, TIME IS TO THE UNIVERSAL SOUL.
• TIME IS AS INTERIOR TO THE SOUL AS ETERNITY IS TO EXISTENCE.
• TIME IS THE LENGTH OF THE LIFE OF THE UNIVERSAL SOUL.
• TIME IS NOT BEGOTTEN BY MOVEMENT, BUT ONLY INDICATED THEREBY.
• MOVEMENT IS SAID TO BE MEASURED BY SPACE, BECAUSE OF ITS INDETERMINATION.
• TIME IS MEASURED BY MOVEMENT, AND IN THAT SENSE IT IS THE MEASURE OF MOVEMENT.
• PLATO DOES MAKE SOME STATEMENTS THAT ALLOW OF BEING JUSTIFIED.
• TIME AS THE PRIOR AND POSTERIOR OF THE MOVEMENT OF THIS LIFE WOULD BE ABSURD.
• THE PRIMARY MOVEMENT OF INTELLIGENCE THE INFORMING POWER OF TIME.
• WHY TIME IS PRESENT EVERYWHERE; POLEMIC AGAINST ANTIPHANES AND CRITOLAUS.
• THE MOVEMENT OF THE SOUL IS ATTRIBUTED TO THE PRIMARY MOVEMENT.
• APPROVAL OF ARISTOTLE: TIME IS ALSO WITHIN US.
• FOOTNOTES
• Transcriber's Notes
• Footnote Issues
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