Plotinos: Complete Works, v. 1 / In Chronological Order, Grouped in Four Periods
by Plotinus
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The first possibility is that there is a cause both for the things that become, and those that are; the cause of the former being their becoming, and that of the latter, their existence. Again, neither of them may have a cause. Or, in both cases, some may have a cause, and some not. Further, those that become might have a cause, while, of these that exist, some might partly have a cause. Contrariwise, all things that exist may have a cause, while of those that become, parts may have a cause, and part not. Last, none of the things that become might have any cause.EXCEPT THE FIRST, ALL THINGS AR...
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- 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.
- IV. HOW PORPHYRY CAME TO PLOTINOS FOR THE FIRST TIME, IN 253.
- 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).
- 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.
- 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
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