Plotinos: Complete Works, v. 3 / In Chronological Order, Grouped in Four Periods
by Plotinus
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About This Book
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
- 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.
- 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.
- 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
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