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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

QUALITIES ADMIT OF DEGREE.

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.

QUESTIONS ABOUT MOVEMENT.

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.

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.

Footnote Issues