Plotinos: Complete Works, v. 1 In Chronological Order, Grouped in Four Periods
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Plotinos: Complete Works, v. 1 In Chronological Order, Grouped in Four Periods

By Plotinos (Plotinus)
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Table of Contents
  • PLOTINOS Complete Works
  • FOREWORD
  • INDEX.
    • PLOTINOS' COMPLETE WORKS.
    • PLOTINIC STUDIES IN SOURCES, DEVELOPMENT AND INFLUENCE.
  • CONCORDANCE OF ENNEADS AND CHRONOLOGICAL NUMBERS
  • CONCORDANCE OF CHRONOLOGICAL NUMBERS AND ENNEADS
  • Life of Plotinos And Order of his Writings
    • I. PLOTINOS, LIKE PORPHYRY, DESPISED HIS PHYSICAL NATURE, BUT A PICTURE OF HIM WAS SECURED.
    • II. SICKNESS AND DEATH OF PLOTINOS; HIS BIRTHDAY UNKNOWN.
    • III. PLOTINOS'S EARLY EDUCATION.
      • THE SCHOOL OF AMMONIUS.
      • PLOTINOS AN UNSYSTEMATIC TEACHER.
      • AMELIUS, PLOTINOS'S FIRST SECRETARY.
    • THE SCHOOL OF AMMONIUS.
    • PLOTINOS AN UNSYSTEMATIC TEACHER.
    • AMELIUS, PLOTINOS'S FIRST SECRETARY.
    • IV. HOW PORPHYRY CAME TO PLOTINOS FOR THE FIRST TIME, IN 253.
      • PLOTINOS'S BOOKS OF THE FIRST PERIOD (THE AMELIAN PERIOD).
    • PLOTINOS'S BOOKS OF THE FIRST PERIOD (THE AMELIAN PERIOD).
    • V. HOW PORPHYRY CAME TO PLOTINOS FOR THE SECOND TIME (A. D. 263–269).
      • PLOTINOS'S BOOKS OF THE SECOND PERIOD (THE PORPHYRIAN PERIOD).
    • PLOTINOS'S BOOKS OF THE SECOND PERIOD (THE PORPHYRIAN PERIOD).
    • VI. PLOTINOS'S BOOKS OF THE THIRD PERIOD (THE EUSTOCHIAN PERIOD).
    • VII. VARIOUS DISCIPLES OF PLOTINOS.
    • VIII. PERSONAL CHARACTERISTICS OF PLOTINOS.
    • IX. PLOTINOS AS GUARDIAN AND ARBITRATOR.
    • X. HOW PLOTINOS TREATED HIS ADVERSARY, OLYMPIUS.
      • HOMAGE TO PLOTINOS FROM A VISITING EGYPTIAN PRIEST.
      • PLOTINOS'S ATTITUDE TOWARDS THE PUBLIC MYSTERIES.
    • HOMAGE TO PLOTINOS FROM A VISITING EGYPTIAN PRIEST.
    • PLOTINOS'S ATTITUDE TOWARDS THE PUBLIC MYSTERIES.
    • XI. PLOTINOS AS DETECTIVE AND AS PROPHET; PORPHYRY SAVED FROM SUICIDE.
    • XII. THE PROJECT OF A PLATONOPOLIS COMES TO NAUGHT.
    • XIII. PERSONAL CHARACTERISTICS OF PLOTINOS'S DELIVERY.
    • XIV. PHILOSOPHICAL RELATIONS OF PLOTINOS.
    • XV. PORPHYRY EARNED RECOGNITION AT THE SCHOOL OF PLOTINOS.
    • XVI. PLOTINOS'S POLEMIC AGAINST THE GNOSTICS.
    • XVII. START OF THE AMELIO-PORPHYRIAN CONTROVERSY, OVER NUMENIUS.
    • XVIII. POLEMIC BETWEEN AMELIUS AND PORPHYRY; AMELIUS TEACHES PORPHYRY.
    • XIX. HOW THE WORKS OF PLOTINOS WERE PUT INTO SHAPE.
    • XX. OPINION OF LONGINUS, THE GREAT CRITIC, ABOUT PLOTINOS.
    • XXI. RESULTS OF LONGINUS'S CRITICISM AND VINDICATION OF PLOTINOS'S ORIGINALITY.
    • XXII. THE APOLLONIAN ORACLE ABOUT PLOTINOS.
    • XXIII. PERSONAL CHARACTERISTICS OF PLOTINOS; THE ECSTATIC TRANCES.
    • XXIV. CONTENTS OF THE VARIOUS ENNEADS.
    • LIFE OF PLOTINOS, BY EUNAPIUS.
    • LIFE OF PLOTINOS, BY SUIDAS.
  • FIRST ENNEAD, BOOK SIXTH. Of Beauty.
    • REVIEW OF BEAUTY OF DAILY LIFE.
    • PROBLEMS CONCERNING HIGHER BEAUTY.
    • WHAT IS THE PRINCIPLE BY PARTICIPATION IN WHICH THE BODY IS BEAUTIFUL?
    • POLEMIC AGAINST SYMMETRY, THE STOIC DEFINITION OF BEAUTY.
    • BEAUTY CONSISTS IN KINSHIP TO THE SOUL.
    • BEAUTY CONSISTS IN PARTICIPATION IN A FORM.
    • THE SOUL APPRECIATES THE BEAUTIFUL BY AN AESTHETIC SENSE.
    • INSTANCES OF CORRESPONDENCE OF OUTER SENSE BEAUTY WITH ITS IDEA.
    • TRANSITION FROM SENSE BEAUTY TO INTELLECTUAL BEAUTY.
    • INTERIOR BEAUTIES COULD NOT BE APPRECIATED WITHOUT AN INTERIOR MODEL.
    • MORAL BEAUTIES MORE DELIGHTFUL THAN SENSE-BEAUTIES.
    • THEY WHO FEEL THESE SENTIMENTS MOST KEENLY ARE CALLED LOVERS.
    • THE CAUSE OF THESE EMOTIONS IS THE INVISIBLE SOUL.
    • LOVE OF BEAUTY EXPLAINED BY AVERSION FOR OPPOSITE.
    • UGLINESS IS ONLY A FOREIGN ACCRETION.
    • VIRTUES ARE ONLY PURIFICATIONS.
    • THE SOUL'S WELFARE IS TO RESEMBLE THE DIVINITY.
    • APPROACH TO THE GOOD CONSISTS IN SIMPLIFICATION.
    • THE SUPREME PURPOSE OF LIFE IS THE ECSTATICAL VISION OF GOD.
    • THE METHOD TO ACHIEVE ECSTASY IS TO CLOSE THE EYES OF THE BODY.
    • HOW TO FLY TO OUR FATHERLAND.
    • HOW TO TRAIN THIS INTERIOR VISION.
    • THE LANDMARKS OF THE PATH TO ECSTASY.
    • REFERENCES.
  • FOURTH ENNEAD, BOOK SEVEN. Of the Immortality of the Soul: Polemic Against Materialism.
    • IS THE SOUL IMMORTAL?
    • THE BODY AS THE INSTRUMENT OF THE SOUL.
    • THE BODY IS COMPOSITE, AND THEREFORE PERISHABLE.
    • THE SOUL IS THE INDIVIDUALITY, AS ITS FORM, AND AS A SKILLED WORKMAN.
    • IF THE SOUL IS INCORPOREAL, WE MUST STUDY INCORPOREALITY.
    • A.—THE SOUL IS NOT CORPOREAL (AS THE STOICS THOUGHT).
    • NEITHER MIXTURE NOR ITS PRINCIPLE WILL EXPLAIN LIFE AS A BODY.
    • NO ATOMIC AGGREGATION COULD PRODUCE A SELF-HARMONIZING UNITY.
    • SOUL IS A SIMPLE SUBSTANCE, WHILE EVERY BODY IS COMPOSED OF MATTER AND FORM.
    • IF SOUL IS ONLY AN AFFECTION OF MATTER, WHENCE THAT AFFECTION?
    • NO BODY COULD SUBSIST WITHOUT THE POWER OF THE UNIVERSAL SOUL.
    • IF THE SOUL IS NOT SIMPLE MATTER, SHE MUST BE A SUBSTANTIAL FORM.
    • THE BODY EXERTS A UNIFORM ACTION, WHILE THE SOUL EXERTS A VARIED ONE.
    • THREE MORE PROOFS OF THE INCORPOREITY OF THE SOUL.
    • BODIES CAN LOSE PARTS, NOT SO THE SOUL.
    • THE SOUL IS EVERYWHERE ENTIRE; THAT IS NOT THE CASE WITH THE BODY.
    • THE BODY COULD NOT POSSESS SENSATION.
    • IMPOSSIBILITY FOR THE BODY TO HAVE SENSATION.
    • AGAINST THE STOICS, SENSATIONS ARE NOT IMPRESSIONS OF A SEAL ON WAX.
    • SENSATION CANNOT BE RELAYED FROM SENSE-ORGAN TO DIRECTING PRINCIPLE.
    • THE BODY CANNOT THINK.
    • THE BODY CANNOT POSSESS VIRTUE.
    • IF VIRTUE WERE CORPOREAL IT WOULD BE PERISHABLE.
    • BODIES ARE ACTIVE ONLY BY MEANS OF INCORPOREAL POWERS.
    • WHY BODIES ARE ACTIVATED BY INCORPOREAL POWERS.
    • THE SOUL CAN PENETRATE THE BODY; BUT TWO BODIES CANNOT PENETRATE EACH OTHER.
    • THE STOIC DEVELOPMENT FROM HABIT TO SOUL AND INTELLIGENCE WOULD MAKE THE PERFECT ARISE FROM THE IMPERFECT, AN IMPOSSIBILITY.
    • II. THE SOUL IS NEITHER THE HARMONY NOR ENTELECHY OF THE BODY—THE SOUL IS THE HARMONY OF THE BODY; AGAINST THE PYTHAGOREANS.
    • WHY THE SOUL IS NOT A HARMONY.
    • THE SOUL IS NOT THE ENTELECHY OF THE BODY (POLEMIC AGAINST ARISTOTLE). ARISTOTLE'S STATEMENT OF THE PROBLEM.75
    • IF THE SOUL IS AN ENTELECHY, SHE IS A DIFFERENT ONE THAN ARISTOTLE'S.
    • IF AN ENTELECHY BE GRANTED, IT IS INSEPARABLE FROM THE BODY.
    • NEITHER COULD THE SOUL OF GROWTH BE AN ENTELECHY.
    • THE ENTELECHY IS NOT A FORM OF THE BODY, AS THE SOUL TRANSMIGRATES.
    • THE SOUL IS AN INCORPOREAL AND IMMORTAL ESSENCE. THE SOUL BEING NONE OF CORPOREAL POSSIBILITIES, MUST BE INCORPOREAL.
    • THE PERSISTENCE OF THE CHANGEABLE IMPLIES THE ETERNAL IN THE BACKGROUND.80
    • THE SOUL IS INCORPOREAL BECAUSE OF HER KINSHIP WITH THE DIVINE.
    • THE SOUL, LIKE OTHER THINGS, SHOULD BE JUDGED IN HER PUREST CONDITION.
    • EVEN ON THE STOIC HYPOTHESIS THE SOUL MUST BE IMMORTAL.
    • THERE IS NO CONCEIVABLE WAY IN WHICH SOUL COULD PERISH.
    • DESCENT INTO THE BODY NEED NOT CONFLICT WITH THE ETERNITY OF SOUL.
    • THE SOUL AS THE ARTIST OF THE UNIVERSE.
    • ALL SOULS HAVE IMMORTALITY, EVEN IF SUNK INTO ANIMALS OR PLANTS.
    • EVEN IF THE SOUL HAS DIFFERENT PARTS, THE ORIGINAL PARTS SURVIVE.
    • THE HISTORIC EVIDENCE FOR IMMORTALITY OF THE SOUL.
  • THIRD ENNEAD, BOOK FIRST. Concerning Fate.
    • POSSIBLE THEORIES ABOUT FATE.
    • EXCEPT THE FIRST, ALL THINGS ARE CAUSED.
    • STOIC AND EPICUREAN CAUSELESS ORIGIN REALLY THE UTMOST DETERMINISM.
    • EVERY GOOD THING HAS SOME CAUSE; NATURE BEING THE ULTIMATE CAUSE.
    • PROXIMATE CAUSES ARE UNSATISFACTORY; WE MUST SEEK THE ULTIMATE ONES.
    • MATERIALISTS SUPPORT DETERMINISM.
    • HERACLITUS, THOUGH MORE SPIRITUAL, IS ALSO DETERMINIST.
    • THE ASTROLOGERS MAKE COSMIC DEDUCTIONS FROM PROGNOSTICATION.
    • THE STOIC DETERMINISM IS BASED ON VARIOUS THEORIES.
    • THE PHYSICAL THEORIES ARE ABSURD.
    • THE STOIC POLEMIC AGAINST THE EPICUREANS.
    • APPLICATION OF THIS POLEMIC TO THE PHYSICISTS.
    • RESTATEMENT OF HERACLITUS'S POSITION.
    • THIS WOULD INTERFERE WITH SELF-CONSCIOUSNESS AND RESPONSIBILITY.
    • RESTATEMENT OF THE ASTROLOGICAL THEORY OF FATE.
    • REFUTATION OF THE ASTROLOGICAL SYSTEM.
    • HOROSCOPES QUESTIONED; THEY DO NOT ACCOUNT FOR SIMULTANEOUS DIFFERENCES.
    • HEREDITY MORE IMPORTANT THAN STAR-INFLUENCE; CONTINUATION.
    • STARS AFFECT THE PHYSICAL, NOT THE MENTAL BEING.
    • IRRATIONAL CLAIMS OF ASTROLOGERS.
    • STARS SERVE AS LETTERS IN WHICH TO READ NATURE.
    • RESTATEMENT OF THE STOIC DOCTRINE, AND THE HERACLITIAN.
    • ALEXANDER OF APHRODISIA'S POLEMIC AGAINST THE STOICS.
    • THE HUMAN SOUL AS AN INDEPENDENT PRINCIPLE.
    • THE SOUL IS FREE WHEN FOLLOWING REASON.
    • THE SOUL OBEYS FATE ONLY WHEN EVIL.
  • FOURTH ENNEAD, BOOK FIRST. Of the Being of the Soul.
  • FIFTH ENNEAD, BOOK NINE. Of Intelligence, Ideas and Essence.
    • THE SENSUAL MAN, THE MORAL, AND THE SPIRITUAL.
    • THE HIGHER REGION REACHED ONLY BY THOSE WHO ARE BORN PHILOSOPHERS.
    • LOVE IS TRANSFORMED INTO PROGRESSIVELY HIGHER STAGES.
    • PROOFS FOR THE EXISTENCE AND NATURE OF INTELLIGENCE.
    • IN THE HUMAN WORLD EVERYTHING IS A COMPOSITE OF FORM AND MATTER.
    • THE WORLD-SOUL ALSO IS A COMPOUND OF FORM AND MATTER.
    • WHY OUR ASCENT CANNOT STOP WITH THE SOUL.
    • INTELLIGENCE IS IN ACTUALIZATION BECAUSE ITS THOUGHT IS IDENTICAL WITH ITS ESSENCE OR EXISTENCE.
    • REASONS, AS ARCHETYPES, MUST HAVE EXISTED BEFORE STOIC "HABIT," NATURE OR SOUL.
    • INTELLIGENCE IS POSTULATED BY THE GENERAL NECESSITIES OF THE WORLD.
    • INTELLIGENCE CONTAINS ALL BEINGS GENERATIVELY.
    • THERE ARE SCIENTIFIC NOTIONS THAT ARE POSTERIOR, BUT SOME THAT ARE PRIOR.
    • THOUGHT IS THE FORM, SHAPE THE ACTUALIZATION OF THE BEING.
    • INTELLIGENCE CONTAINS THE UNIVERSAL ARCHETYPE.
    • IN THE SENSE-WORLD ONLY THOSE THINGS THAT ARE FORMS PROCEED FROM INTELLIGENCE.
    • NATURAL CHARACTERISTICS ARE DERIVED FROM THE CATEGORIES IN THE INTELLIGIBLE.
    • THE INTELLIGIBLE WORLD FAILS TO CONTAIN EARTHLY IMPERFECTIONS.
    • SOME ARTS ARE PURELY EARTHLY; OTHERS, LIKE MUSIC, INTELLIGIBLE.
    • THERE ARE MANY AUXILIARY ARTS WHICH HELP THE PROGRESS OF NATURE.
    • OTHER ARTS ARE INTELLIGIBLE WHEN APPLIED TO THE INTELLIGIBLE.
    • THE INTELLIGIBLE WORLD CONTAINS ONLY UNIVERSAL IDEAS; PARTICULARITIES ARE DERIVED FROM MATTER.
    • BESIDES IDEAS OF INDIVIDUAL SOULS AND INTELLIGENCE, THE INTELLIGIBLE WORLD CONTAINS THE SOUL ITSELF AND INTELLIGENCE ITSELF.
    • THE SUPREME BEING ENTIRELY ONE DOES NOT EXPLAIN THE ORIGIN OF THE MANIFOLD.
    • THE SOUL RECEIVES ACCIDENTS FROM MATTER, BUT DEFECTS ARE NOT IN THE INTELLIGIBLE.
    • NOT ALL EARTHLY ENTITIES HAVE CORRESPONDING IDEAS.
    • EVEN THE ARTS ARE DEPENDENT ON THE SOUL.
    • DIFFICULT PASSAGES.
  • FOURTH ENNEAD, BOOK EIGHTH. Of the Descent of the Soul Into the Body.149
    • THE EXPERIENCE OF ECSTASY LEADS TO QUESTIONS.
    • HERACLITUS, THE ORIGINATOR OF THESE QUESTIONS, ANSWERS THEM OBSCURELY.
    • EMPEDOCLES, AS A POET, TELLS OF PYTHAGOREAN MYTHS.
    • PLATO SAYS MANY CONTRADICTORY THINGS THAT ARE BEAUTIFUL AND TRUE.
    • QUESTIONS RAISED BY PLATO'S THEORIES.
    • HUMAN BODIES ARE MORE DIFFICULT TO MANAGE THAN THE WORLD-BODY.
    • HOW THE TWO-FOLD SOUL EXERTS A TWO-FOLD PROVIDENCE.
    • STAR-SOULS, LIKE UNINCARNATE SOULS, GOVERN THE WORLD UNTROUBLEDLY.
    • DIFFERENCES BETWEEN HUMAN AND COSMIC INCARNATION.
    • THE RATIONAL SOUL POSSESSES ALSO AN INDIVIDUALITY.
    • INCARNATE SOULS WEAKEN BECAUSE THEY CONTEMPLATE THE INDIVIDUAL.
    • THIS PROCESS EXPLAINS THE CLASSIC EXPRESSIONS ABOUT HER CONDITION.
    • SOULS AS AMPHIBIANS.
    • SOULS DESCENDING TO HELP ARE SENT BY GOD.
    • THE TWO POSSIBLE FAULTS OF THE SOUL.
    • PROMPT FLIGHT HERE BELOW LEAVES THE SOUL UNHARMED BY HER STAY HERE.
    • CONTINUOUS PROCESSION NECESSARY TO THE SUPREME.
    • SENSE-OBJECTS ARE NECESSARY AS REVEALERS OF THE ETERNAL.
    • THE SOUL'S NATURE IS OF AN INTERMEDIATE KIND.
    • THE PROCESSION OF INTELLIGENCE IS AN EXCURSION DOWNWARDS AND UPWARDS.
    • THE UNIVERSAL SOUL, HOWEVER, IS NOT DISTURBED BY THE URGENCIES BELOW HER.
    • THE SOUL DOES NOT ENTIRELY ENTER INTO THE BODY.
  • FIFTH ENNEAD, BOOK FOUR. How What is After the First Proceeds Therefrom; of the One.
    • NECESSITY OF THE EXISTENCE OF THE FIRST.
    • THE FIRST NECESSARILY BEGETS A SECOND, WHICH MUST BE PERFECT.
    • INTELLIGENCE CANNOT BE THE FIRST, AND RANKS ALL ELSE.
    • THE FIRST AND SECOND AS HIGHER AND LOWER INTELLIGIBLE ENTITIES.
    • THE SECOND IS THE ACTUALIZATION OF THE POTENTIALITY OF THE FIRST.
    • HOW THE FIRST IS ABOVE ALL BEING.
  • FOURTH ENNEAD, BOOK NINE. Whether All Souls Form a Single One?
    • IF ALL SOULS BE ONE IN THE WORLD-SOUL, WHY SHOULD THEY NOT TOGETHER FORM ONE?
    • SOULS MAY NOT FORM A NUMERIC UNITY, BUT MAY FORM A GENERIC UNITY.
    • THE UNITY OF THE PRINCIPLE OF SEVERAL SOULS NEED NOT IMPLY THEIR BEING IDENTICAL.
    • SYMPATHY DOES NOT FORCE IDENTITY OF SENSATION.
    • UNITY OF ALL BEINGS IMPLIED BY SYMPATHY, LOVE, AND MAGIC ENCHANTMENT.
    • WHAT OF THE DIFFERENCES OF RATIONALITY, IF THE SOUL BE ONE?
    • THE POWERS OF THE SOUL ARE NOT EXERCISED EVERYWHERE BECAUSE THEY DIFFER.
    • THE BODY'S POWER OF GROWTH IS DERIVED FROM THE WHOLE, AND THE SOUL; BUT NOT FROM OUR SOUL.
    • THE UNITY OF THE SOULS IS A CONDITION OF THEIR MULTIPLICITY.
    • THE SOUL CAN BEGET MANY BECAUSE SHE IS AN INCORPOREAL ESSENCE.
    • HOW AN ESSENCE CAN BE ONE IN A MULTITUDE OF SOULS IS ILLUSTRATED BY SEED.
    • THIS MIRACLE IS EXPLAINED BY THE USE OF THE CONCEPTION OF POTENTIALITY.
    • DIFFICULT AS THESE EXPLANATIONS ARE, THEY ARE CLEAR INTELLIGIBLY.
  • SIXTH ENNEAD, BOOK NINE. Of the Good and the One.
    • UNITY NECESSARY TO EXISTENCE OF ALL BEINGS.
    • THE SOUL MAY IMPART UNITY, BUT IS NOT UNITY.
    • BEING AND ESSENCE IDENTICAL WITH UNITY.
    • UNITY IS NOT A NUMBERING DEVICE, BUT IS IDENTICAL WITH EXISTENCE.
    • EVEN UNIVERSAL ESSENCE CONTAINS MANIFOLDNESS.
    • BESIDES, ABSOLUTE UNITY IS THE FIRST, WHICH INTELLIGENCE IS NOT.
    • UNITY AS ABOVE ALL THINGS, INTELLIGENCE AND ESSENCE.
    • UNITY IS DIFFICULT TO ASCERTAIN BECAUSE THE SOUL IS FEARFUL OF SUCH ABSTRUSE RESEARCHES.
    • THE PATH OF SIMPLIFICATION TO UNITY.
    • UNITY AS THE UNIFORM IN ITSELF AND FORMLESS SUPERFORM.
    • WHY IT IS NOT STABLE, THOUGH IT DOES NOT MOVE.
    • BEING A PRIMARY CAUSE, UNITY IS NOTHING CONTINGENT.
    • UNITY CANNOT BE DEFINED; WE CAN ONLY REFER TO IT BY OUR FEELINGS OF IT.
    • WE CANNOT COMPREHEND UNITY, WHICH WE APPROACH ONLY BY A PRESENCE.
    • THOSE WHO SEE GOD WITHOUT EMOTION HAVE FAILED TO RID THEMSELVES OF PHYSICAL HINDRANCES, AND HAVE NOT BECOME UNIFIED.
    • HOW SUCH AS RISE AS FAR AS THE SOUL MAY ACHIEVE FAITH IN THE INTELLIGIBLE.
    • THE SUPREME IS ONE ONLY IN A FIGURATIVE SENSE.
    • THE ONE MAY BE CONCEIVED OF AS INDIVISIBLE AND INFINITE.
    • THE ONE IS SELF-SUFFICIENT AND NEEDS NOTHING FOR ESTABLISHMENT.
    • THE SUPREME, AS SUPERGOODNESS, COULD NOT ASPIRE TO ANYTHING ELSE.
    • THE ONE IS NOT THINKER BUT THOUGHT ITSELF.
    • THE SOUL MUST BE STRIPPED OF FORM TO BE ILLUMINATED BY PRIMARY NATURE.
    • ON SELF-KNOWLEDGE DEPENDS RECOGNITION OF DIVINE KINSHIP.
    • TO BE ATTACHED TO THE CENTRE CONSTITUTES DIVINITY.
    • THE CELEBRATED SIMILE OF THE MAN WHOSE FEET ARE IN A BATH-TUB.
    • THE FAMOUS ILLUSTRATION OF THE COSMIC CHORAL BALLET.
    • FOLLOWING NUMENIUS, PLOTINOS DESCRIBES THE SUPREME AS GIVER.
    • THE PARABLE OF CUPID AND PSYCHE, LEADING UP TO DIVINIZATION.
    • WHY DOES THE SOUL AFTER REACHING YONDER NOT STAY THERE?
    • ILLUSTRATION FROM THE SECRECY OF THE MYSTERY-RITES.
    • THE TRANCE OR ENTHEASM OF ECSTASY.
    • ABOVE BEAUTY AND ABOVE VIRTUE THIS ECSTATIC SIMPLIFICATION IS A COMMUNION.
    • THE SPIRITUAL TRUTH OF THE ANCIENT MYSTERIES.
    • SUBSEQUENT ECSTATIC EXPERIENCES OF THE SOUL.
    • THE SOUL'S ULTIMATE FATE IS DETACHMENT AND FLIGHT.
  • FIFTH ENNEAD, BOOK ONE. The Three Principal Hypostases, or Forms of Existence.
    • AUDACITY THE CAUSE OF HUMAN APOSTASY FROM THE DIVINITY.
    • CONVERSION IS EFFECTED BY DEPRECIATION OF EXTERNALITIES, AND APPRECIATION OF THE SOUL HERSELF.
    • KINSHIP OF THE HUMAN SOUL WITH THE DIVINE.
    • SOULS ARE DIVINE BECAUSE THE WORLD WAS CREATED BY THE UNIVERSAL SOUL.
    • SOUL-POWER REVEALED IN THE SIMULTANEITY OF CONTROL OVER THE WORLD.
    • AS LIFE TRANSFIGURES MATTER, SO THE UNIVERSAL SOUL GLORIFIES US.
    • THE SOUL AS THE HYPOSTATIC ACTUALIZATION OF INTELLIGENCE.
    • THE SOUL'S RELATION TO INTELLIGENCE IS THAT OF MATTER TO FORM.
    • THE INTELLIGIBLE WORLD IS THE ARCHETYPE OF OURS.
    • ABOVE INTELLIGENCE AND EXISTENCE IS THEIR SIMULTANEOUS PRINCIPLE.
    • THE SIX CATEGORIES FROM WHICH ALL THINGS ARE DERIVED.
    • THE SOUL AS NUMBER CONNECTED WITH INTELLIGENCE.
    • THOUGHT IS ACTUALIZATION OF SIGHT, AND BOTH FORM BUT ONE THING.
    • MYSTERY OR DERIVATION OF SECOND FROM FIRST.
    • GENERATION IS THE RADIATION OF AN IMAGE.
    • INTELLIGIBLE REST IS THE DETERMINATION AND FORM BY WHICH THEY SUBSIST.
    • MYTHS OF SATURN, JUPITER AND RHEA.
    • PLATO TEACHES THREE SPHERES OF EXISTENCE.242
    • THIS DOCTRINE TAUGHT BY PARMENIDES.
    • ANAXAGORAS TEACHES THE SAME THING.
    • HERACLITUS ALSO TAUGHT THE SAME THING.
    • EMPEDOCLES TAUGHT THE SAME THING.
    • ARISTOTLE TAUGHT THE SAME THING.
    • WHAT THE PYTHAGOREANS TAUGHT ON THE SUBJECT.
    • TO THE THREE PRINCIPLES IN THE UNIVERSE MUST CORRESPOND THREE PRINCIPLES IN US.
    • THERE MUST BE AN OBJECTIVE JUSTICE AND BEAUTY TO WHICH WE ARE INTIMATELY UNITED.
    • THESE PRINCIPLES LAST EVER; EVEN THOUGH WE ARE DISTRACTED FROM THEM.
  • FIFTH ENNEAD, BOOK TWO. Of Generation, and of the Order of things that Rank Next After the First.
    • WHY FROM UNITY THIS MANIFOLD WORLD WAS ABLE TO COME FORTH.
    • SIMILARLY THE UNIVERSAL SOUL, BY PROCESSION, BEGETS NATURE.
    • PROCESSION IS UNIVERSAL FROM HIGHEST TO LOWEST.
    • THE SOUL IS NOWHERE BUT IN A PRINCIPLE THAT IS EVERYWHERE AND NOWHERE.
    • THE SOUL MAY REMAIN IN AN INTERMEDIATE LIFE.
    • ALL THESE THINGS ARE IN INTELLIGENCE, WITHOUT CONSTITUTING IT.
    • THE WHOLE UNIVERSE IS ONE IMMENSE CONCATENATION OF ALL THINGS.
  • SECOND ENNEAD, BOOK FOUR. Of Matter.
    • MATTER AS SUBSTRATE AND RESIDENCE OF FORMS.
    • THE STOIC CONCEPTION OF MATTER.
    • MATTER ACCORDING TO THE PYTHAGOREANS, PLATONISTS AND ARISTOTELIANS.
    • THE ARISTOTELIAN INTELLIGIBLE MATTER.
    • INTELLIGIBLE MATTER IS NOT SHAPELESS.
    • THE NATURE OF IDEAS IMPLIES AN INDIVIDUAL FORM, WHICH AGAIN IMPLIES A SUBSTRATE.
    • RELYING ON THE PUN BETWEEN WORLD AND ADORNMENT, PLOTINOS CONCLUDES THAT IF THE INTELLIGIBLE WORLD BE THE IMAGE OF THIS, IT MUST ALSO BE A COMPOSITE OF FORM AND MATTER.
    • THE BOTTOM OF EVERYTHING IS MATTER, WHICH IS RELATIVE DARKNESS.
    • INTELLIGIBLE MATTER CONSISTS OF REAL BEING, ESPECIALLY AS SHAPED.
    • THE CATEGORIES OF MOVEMENT AND DIFFERENCE APPLIED TO INTELLIGIBLES.
    • SUBSTRATE IS DEMANDED BY TRANSFORMATION OF ELEMENTS, BY THEIR DESTRUCTION AND DISSOLUTION.
    • THE VIEWS OF EMPEDOCLES AND ANAXAGORAS ON MATTER.
    • REFUTATION OF ANAXIMANDER'S VIEWS ABOUT MATTER.
    • REFUTATION OF DEMOCRITUS'S ATOMS AS EXPLANATIONS OF MATTER.
    • MATTER IS NOTHING COMPOSITE, BUT BY NATURE SIMPLE AND ONE.
    • MATTER AND THE INFORMING PRINCIPLE MUST BE CONTEMPORARIES TO ACCOUNT FOR THEIR MUTUAL RELATIONS.
    • ANTI-STOIC POLEMIC, AGAINST THE CORPOREITY OF MATTER AND QUANTITY.
    • DIFFERENCE BETWEEN MENTAL BLANK AND IMPRESSION OF THE SHAPELESS.
    • THE COMPOSITION OF A BODY NEEDS A SUBSTRATE.
    • MATTER AS THE IMAGE OF EXTENSION, CAN YET BE RESIDENCE OF FORM.
    • POLEMIC AGAINST MODERATUS OF GADES, FORMS DEMAND A RESIDENCE, VASE, or LOCATION.
    • NOT EVEN CORPOREITY INHERES IN MATTER WHICH IS REACHED BY BASTARD REASONING.
    • THE SUBSTRATE IS NOT A QUALITY COMMON TO ALL ELEMENTS; FOR THUS IT WOULD NOT BE INDETERMINATE.
    • EVEN THIS PRIVATION MIGHT BE CONSIDERED A QUALITY; BUT SUCH A USE OF THE TERM WOULD DESTROY ALL COHERENT REASONING.
    • PRIVATION IS A FORM OF MATTER.
    • PRIVATION IS NONENTITY, AND ADDS NO NEW CONCEPT.
    • BEING SUBSTANTIALLY IDENTICAL, BUT LOGICALLY DISTINCT IS NONSENSE.
    • MATTER AS THE INFINITE IN ITSELF.
    • THE INFINITE MAY BE EITHER IDEAL OR REAL, INFINITE OR INDEFINITE.
    • MATTER AS THE INFINITE IN ITSELF.
    • MATTER IS NONESSENTIAL OTHERNESS.
    • INDIGENCE IS NECESSARILY EVIL.
    • THE RELATION OF BOTH KINDS OF MATTER TO ESSENCE.
  • THIRD ENNEAD, BOOK NINE. Fragments About the Soul, the Intelligence, and the Good.
    • DIFFERENCE BETWEEN INTELLIGENCE AND THE EXISTING ANIMAL.
    • RELATION BETWEEN INTELLIGENCE AND THE INTELLIGIBLE.
    • THE WORLD-SOUL IS THE CONCEIVING-PRINCIPLE.
    • HOW THE SOUL ASCENDS TO THE INTELLIGIBLE WORLD. THE INTELLIGIBLE IS POSSESSED BY TOUCHING IT WITH THE BEST PART OF ONESELF.
    • OF THE DESCENT OF THE SOUL INTO THE BODY. THE SOUL IS NOT IN THE BODY; BUT THE BODY IS IN THE SOUL.
    • INDIVIDUAL SOULS, HOWEVER, MAY BE SAID TO COME AND GO.
    • THE UNIVERSAL SOUL EVER REMAINS IN THE INTELLIGIBLE.
    • HOW THE SOUL INCARNATES.
    • THE SOUL RECEIVES HER FORM FROM INTELLIGENCE.
    • WE THINK AN INTELLECTUAL NATURE BY THINKING OURSELVES.
    • THE ONE IS SUPERIOR TO REST AND MOTION.
    • OF ACTUALITY AND POTENTIALITY.
    • THE GOOD IS SUPERIOR TO THOUGHT; THE HIGHEST DIVINITIES ARE NOT THE SUPREME.
    • THE GOOD IS SUPERIOR EVEN TO SELF-CONSCIOUSNESS AND LIFE.
    • THE SUPREME IS THEREFORE ABOVE THOUGHT.
  • SECOND ENNEAD, BOOK TWO. About the Movement of the Heavens.
    • QUESTIONS ABOUT THE MOVEMENTS OF THE HEAVENS.
    • THREE KINDS OF MOVEMENT.
    • FIRE MOVES STRAIGHT ONLY PRELIMINARILY.
    • WHY SOUL ASSUMES A CIRCULAR MOTION.
    • WHY THE HEAVENS DO NOT REMAIN STILL.
    • HOW OTHER BEINGS MOVE.314
    • WHY THE HEAVENS MOVE IN A CIRCLE.
    • DIFFERENCE BETWEEN THE CENTRE OF THE SOUL AND THE BODY.
    • THE ADDITION OF OUR BODIES INTRODUCES CONFLICTING MOTIONS.
    • HOW MOTION IS IMPARTED TO LOWER EXISTENCES.
  • THIRD ENNEAD, BOOK FOUR. Of Our Individual Guardian.
    • OUTLINE OF NATURES IN THE UNIVERSE.
    • AFTER DEATH, MAN BECOMES WHAT HE HAS LIVED.
    • LAWS OF TRANSMIGRATION.
    • OUR GUARDIAN IS THE NEXT HIGHER FACULTY OF OUR BEING.
    • THE INTELLIGIBLE DOES NOT DESCEND; IT IS THE SENSE-WORLD THAT RISES.
    • THE GUIDANCE OF THE GUARDIAN DOES NOT INTERFERE WITH MORAL RESPONSIBILITY.
    • THE SOUL HAS THE POWER TO CONFORM TO HER CHARACTER THE DESTINY ALLOTTED TO HER.
    • OUR GUARDIAN IS BOTH RELATED TO US, AND INDEPENDENT OF US.
    • OUR GUARDIAN HELPS US TO CARRY OUT THE DESTINY WE HAVE CHOSEN.
    • THAT MAN IS VIRTUOUS WHOSE HIGHEST PRINCIPLE IS ACTIVE WITHIN HIM.
    • BETWEEN INCARNATIONS IS THE TIME OF JUDGMENT AND EXPIATION.
    • EVEN THE SOULS ENTERING INTO ANIMAL BODIES HAVE A GUARDIAN.
    • CONDITION OF SOULS IN THE HIGHER REGIONS.
    • FATE OF THE DIVISIBLE HUMAN SOUL.
    • FATE CONSISTS IN THE UNPREDICTABLE CIRCUMSTANCES WHICH ALTER THE LIFE-CURRENTS.
  • FIRST ENNEAD, BOOK NINE. Of Suicide.
    • EVIL EFFECTS OF SUICIDE ON THE SOUL HERSELF.
    • HOW TO DETACH THE SOUL FROM THE BODY NATURALLY.
    • VOLUNTARY SOUL-DETACHMENT IS FORBIDDEN.
    • SUICIDE UNAVAILABLE EVEN TO AVOID INSANITY.
    • SUICIDE IS UNADVISABLE, FOR TWO REASONS.
  • SECOND ENNEAD, BOOK SIX. Of Essence and Being.
    • DISTINCTION BETWEEN ESSENCE AND BEING.
    • DISTINCTION BETWEEN COMPLEMENTS OF BEING, AND QUALITIES.
    • DISTINCTION BETWEEN ESSENTIAL AND MODAL QUALITIES.
    • DISTINCTION BETWEEN WHATNESS AND AFFECTIONS OF BEING.
    • ACTUALIZED BEING LESS PERFECT THAN ESSENCE.
    • SUCHNESS IS LATER THAN BEING AND QUIDDITY.
    • BEING CANNOT PRECEDE SUCH BEING.
    • FORM IS NOT A QUALITY; BUT A REASON.
    • QUALITIES ARE ACTS OF BEING, PROCEEDING FROM REASONS AND ESSENTIAL POTENTIALITIES.
    • DIFFERENCE BETWEEN INTELLIGIBLE AND SENSE-QUALITY.
    • QUALITIES ARE ACCIDENTAL SHAPES OF BEING.
  • FIFTH ENNEAD, BOOK SEVEN. Do Ideas of Individuals Exist?
    • TWO POSSIBLE HYPOTHESES OF IDEAS OF INDIVIDUALS.
    • THE FIRST (NON-PLATONIC) HYPOTHESIS ALONE RIGHT.
    • DIFFERENCE OF THINGS DEPEND ON THEIR SEMINAL REASONS.
    • SEX ALONE WOULD NOT ACCOUNT FOR THIS DIVERSITY.
    • EXPLANATION OF THE DIVERSITY FROM SAME PARENTS
    • VARIETY MAY DEPEND ON THE LATENCY OF PART OF SEMINAL REASONS.
    • LEIBNITZ'S DOCTRINE OF THE INDISCERNIBLES.
    • THERE ARE DIFFERENT IDEAS FOR TWINS, BRETHREN, OR WORKS OF ART.
  • FIRST ENNEAD, BOOK TWO. Concerning Virtue.
    • VIRTUE THE ROAD TO ESCAPE EVILS.
    • CAN THESE VIRTUES BE ASCRIBED TO THE DIVINITY?
    • HOMELY VIRTUES ASSIMILATE US TO DIVINITY ONLY PARTIALLY.
    • THE DIVINE NEED NOT POSSESS THE LOWER VIRTUES BY WHICH WE ARE ASSIMILATED TO HIM.
    • THERE ARE TWO KINDS OF RESEMBLANCE.
    • HOW HOMELY VIRTUES MAY ASSIMILATE MAN TO THE SUPREME.
    • PLATO DISTINGUISHES BETWEEN THE HOMELY AND THE HIGHER VIRTUES.
    • HOW VIRTUES PURIFY.
    • SELF-CONTROL IS ASSIMILATION TO THE DIVINITY.
    • PURIFICATION PRODUCES CONVERSION; AND VIRTUE MAKES USE OF THIS.
    • THE LIMIT OF PURIFICATION IS THAT OF THE SOUL'S SELF-CONTROL.
    • THE INFLUENCE OF REASON IS SUGGESTIVE.
    • THE GOAL OF PURIFICATION IS SECOND DIVINITY, INTELLIGENCE.
    • THE HIGHER VIRTUES MERGE INTO WISDOM.
    • INCARNATE JUSTICE IS INDIVIDUAL; IF ABSOLUTE, IT IS INDIVISIBLE.
    • THE HIGHER FORMS OF THE VIRTUES.
    • EVEN THE LOWER VIRTUES ARE MUTUALLY RELATED.
    • THE HIGHER VIRTUES IMPLY THE LOWER; BUT NOT CONVERSELY.
    • PRUDENCE TO DECIDE WHETHER IT IS POSSIBLE TO POSSESS VIRTUES UNSYMMETRICALLY?
    • THE HOMELY VIRTUES MUST BE SUPPLEMENTED BY DIVINE DISCONTENT.
  • FIRST ENNEAD, BOOK THREE. Of Dialectic, or the Means of Raising the Soul to the Intelligible World.
    • SEARCH FOR A DEMONSTRATION OF DIVINITY SUCH THAT THE DEMONSTRATION ITSELF WILL DEIFY.
    • METHODS DIFFER ACCORDING TO INDIVIDUALS; BUT THERE ARE CHIEFLY TWO.
    • RETURN OF THE SOUL OF THE PHILOSOPHER, MUSICIAN AND LOVER.
    • HOW THE MUSICIAN RISES TO THE INTELLIGIBLE WORLD.
    • HOW THE LOVER RISES TO THE INTELLIGIBLE.
    • HOW THE PHILOSOPHER RISES TO THE INTELLIGIBLE WORLD.
    • WHAT DIALECTICS IS.
    • DIALECTICS IS THE HIGHEST PART OF PHILOSOPHY.
    • THE VARIOUS BRANCHES OF PHILOSOPHY CROWNED BY DIALECTICS.
    • WITHOUT DIALECTICS LOWER KNOWLEDGE WOULD BE IMPERFECT.
  • FOURTH ENNEAD, BOOK TWO. How the Soul Mediates Between Indivisible and Divisible Essence.
    • OUTLINE OF THE PSYCHOLOGICAL STUDY OF IV. 7.
    • EXISTENCE OF DIVISIBLE BEINGS.
    • DESCRIPTION OF INDIVISIBLE ESSENCE.
    • BETWEEN THEM IS AN INDIVISIBLE ESSENCE WHICH BECOMES DIVISIBLE WITHIN BODIES.
    • DIVISION AS THE PROPERTY OF BODIES, BUT NOT THE CHARACTERISTIC OF SOUL.
    • SOUL AS BOTH ESSENTIALLY DIVISIBLE AND INDIVISIBLE.
    • POLEMIC AGAINST THE STOIC PREDOMINATING PART OF THE SOUL.
    • THE SOUL HAS TO BE BOTH ONE AND MANIFOLD, EVEN ON THE STOIC HYPOTHESES.
  • FOOTNOTES
  • Transcriber's Notes
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