Geometry, an intelligible art, v. 9.11 (5-115).
Geometry studies quantities, not qualities, vi. 3.15 (44-958).
Giving without loss (a Numenian idea), vi. 9.9 (9-165).
Gluttonous people who gorge themselves at the ceremonies and leave
without mysteries, v. 5.1 (32-592).
Gnostic planning of the world by God, refuted, v. 8.7, 12 (31-561,
572).
God cannot be responsible for our ills, iv. 4.39 (28-503).
God not remembered by world-soul continuing to be seen, iv. 4.7
(28-449).
God's planning of the world (gnosticism) refuted, v. 8.7 (31-561).
God relation with individual and soul, i. 1.8 (53-1200).
Golden face of Justice, i. 6.4 (1-45).
Good absolute, permanence chief characteristic, i. 7.1 (54-1209).
Good, all things depend on by unity, essence and quality, i. 7.1
(54-1209).
Good and beauty identical, i. 6.6 (1-50).
Good and one, vi. 9 (9-147).
Good as consisting in intelligence, i. 4.3 (46-1024).
Good, as everything tends toward it, it tends toward the one, vi.
2.12 (43-914).
Good, as supra-cogitative, is also supra-active, v. 6.6 (24-340).
Good as supreme, neither needs nor possesses intellection, iii. 8.10
(30-548).
Good cannot be a desire of the soul, vi. 7.19 (38-734).
Good cannot be pleasure, which is changeable and restless, vi. 7.27
(38-754).
Good consists in illumination by the Supreme, vi. 7.22 (38-737).
Good contains no thought, vi. 7.40 (38-766).
Good does not figure among true categories, vi. 2.17 (43-922).
Good, even if it thought, there would be need of something superior,
vi. 7.40 (38-767).
Good, form of, borne by life, intelligence and idea, vi. 7.18
(38-731).
Good for the individual is illumination, vi. 7.24 (38-740).
Good has no need of beauty, while beauty has of the good, v. 5.12
(32-594).
Good, if it is a genus, must be one of the posterior ones, vi. 2.17
(43-921).
Good, implied by scorn of life, vi. 7.29 (38-748).
Good implies evil because matter is necessary to the world, i. 8.7
(51-1152).
Good, in what does it consist, iv. 1.
Good, inseparable from evil, iii. 3.7 (48-1088).
Good, intelligence and soul, are like light, sun and moon, v. 6.4
(24-337).
Good is a nature that possesses no kind of form in itself, vi. 7.28
(38-746).
Good is a simple perception of itself; a touch, vi. 7.39 (38-764).
Good is creator and preserver, vi. 7.23 (38-740).
Good is free, but not merely by chance, vi. 8.7 (39-783).
Good is not for itself, but for the natures below it, vi. 7.41
(38-769).
Good is intelligence and primary life, vi. 7.21 (38-737).
Good, is it a common label or a common quality? vi. 7.18 (38-733).
Good is not only cause, but intuition of being, vi. 7.16 (38-728).
Good is such, just because it has no attributes worthy of it, v. 5.13
(32-595).
Good is superior to all its possessions, as result of its being
supreme, v. 5.12 (32-595).
Good is superior to beautiful and is cognized by mind, v. 5.12
(32-594).
Good is super-thinking, v. 6.5 (24-338).
Good is super-thought, iii. 9.9 (13-225).
Good is supreme, because of its supremacy, vi. 7.23 (38-739).
Good is desirable in itself, vi. 8.8 (39-783).
Good is the whole, though containing evil parts, iii. 2.17 (47-1070).
Good is lower form of evil, iii. 2.7 (47-1053).
Good leaves the soul serene, beauty troubles it, v. 5.12 (32-594).
Good may accompany the pleasure, but it is independent of it, vi.
7.27 (38-745).
Good may neglect natural laws that carry revolts, iii, 2.9 (47-1057).
Good, multitude of ideas of, vi. 7 (38-697).
Good must be superior to intelligence and life, v. 3.16 (49-1117).
Good not to be explained by Aristotelian intelligence, vi. 7.20
(38-736).
Good not to be explained by Pythagorean oppositions, vi. 7.20
(38-735).
Good not to be explained by Stoic characteristic virtue, vi. 7.20
(38-736).
Good of a thing is its intimacy with itself, vi. 7.27 (38-744).
Good only antagonistic and figurative of evil, i. 8.6 (51-1150).
Good, Platonic discussed, vi. 7.25 (38-741).
Good related to intelligence and soul as light, sun and moon, v. 6.4
(24-337).
Good, self-sufficient, does not need self consciousness, vi. 7.38
(38-763).
Good, slavery of, accuses Providence, iii. 2.6 (47-1052).
Good, study, vi. 7.15 sqq., (38-726).
Good superior to beauty, i. 6.9 (1-55).
Good supreme, Aristotelian, vi. 7.25 (38-742).
Good the first and other goods, i. 7 (54-1208).
Good, therefore also supra-active, v. 6.5 (24-338).
Good, true, implies counterfeit, vi. 7.26 (38-743).
Goods, all, can be described as a form, i. 8.1 (51-1142); i. 6.2
(1-43).
Goods, independence from pleasure is temperate man, vi. 7.29 (38-747).
Goods of three ranks, i. 8.2 (51-1144).
Goods, Plato's opinion interpreted in two ways, vi. 7.30 (38-749).
Goods, supreme as end of all other ones, i. 7.1 (54-1208).
Gorge with food, v. 5.11 (32-592).
Governing principle, Stoic, iii. 1.2, 4 (3-89, 91).
Governments, soul resembles all forms of, iv. 4.17 (28-464).
Gradations, descending of existence, iv. 3.7 (27-415).
Grades of thought and life, iii. 8.7 (30-540).
Grand Father supreme, v. 5.3 (32-581).
Grasp more perfect, increases happiness, i. 5.3 (36-685).
Gravitation, iv. 5.2 (29-517).
Greatness of soul, nothing to do with size of body, vi. 4.5 (22-293).
Grotto, Empedoclean simile of world, iv. 8.1 (6-120).
Group, v. 5.4 (32-581).
Group unites, all lower, adjusted to supreme unity, vi. 6.11 (34-660).
Groups-of-four, or tens, Pythagorean, vi. 6.5 (34-649).
Growth, common elements with increase and generation, vi. 3.22
(44-975).
Growth, localized in liver, iv. 3.23 (27-426).
Growth power, relation of to the desire function, iv. 4.22 (28-470).
Growth, sense and emotions, tend towards divisibility, iv. 3.19
(27-418).
Growth-soul derived from world-soul, not ours, iv. 9.3 (8-143).
Guidance of Daemon does not interfere with responsibility, iii. 4.5
(15-238).
Guilt cause of fall of souls, (Pythagorean), iv. 8.1 (6-120).
Guilt not incurred by soul in toleration, iii. 1.8 (3-97).
Gymnastics, v. 9.11 (5-114).
Habit intellectualizing, that liberates the soul, is virtue, vi. 8.5
(39-780).
Habit, Stoic, ii. 4.16 (12-218); iv. 7.8 (2-73).
Habit, Stoic, as start of evolution to soul, impossible, iv. 7.8
(2-73).
Habituation, ii. 5.2 (25-345).
Habituation, active, immediate, and remote, distinction between, vi.
1.8 (42-849),
Habituation or substantial act is hypostasis, vi. 1.6 (42-845).
Habituation, Stoic, must be posterior to reasons as archetypes, v.
9.5 (5-108).
Habituations are reasons which participate in form, vi. 1.9 (42-850).
Hades, chastisements, i. 7.3 (54-1210).
Hades, what it means for the career of the soul, vi. 4.16 (22-312).
Happiness according to Aristotle, i. 4.1 (46-1019).
Happiness as sensation, does not hinder search for higher, i. 4.2
(1021).
Happiness defined, i. 4.1, 3 (46-1019, 1023).
Happiness dependent upon interior characteristics, i. 4.3 (46-1023).
Happiness, does it increase with duration of time? 1.5 (36-684).
Happiness has nothing to do with duration, i. 5.1, 5 (36-684, 685).
Happiness has nothing to do with pleasure, i. 5.4 (36-685).
Happiness in goal of each part of their natures, i. 4.5 (46-1026).
Happiness increased would result only from more grasp, i. 5.3
(36-685).
Happiness is actualized wisdom, i. 4.9 (46-1033).
Happiness is desiring nothing further, i. 4.4 (46-1026).
Happiness is human (must be something), i. 4.4 (46-1025).
Happiness is not the satisfaction of desire to live, i. 5.2 (36-684).
Happiness, lack of blame on a soul that does not deserve it, iii. 2.5
(47-1050).
Happiness not increased by memories of the past, i. 5.9 (36-689).
Happiness of animals, i. 4.2 (46-1020).
Happiness of plants, i. 4.1 (46-1019).
Happiness of sage not diminished in adversity, i. 4.4 (46-1026).
Happiness, one should not consider oneself alone capable of achieving
it, ii. 9.10 (33-619).
Harm, none can happen to the good, iii. 2.6 (47-1051).
Harmony as a single universe, ii. 3.5 (52-1170).
Harmony cannot be reproduced from badly tuned lyre, ii. 3.13
(52-1180).
Harmony is universe in spite of the faults in the details, ii. 3.16
(52-1185).
Harmony posterior to body, iv. 7.8 (2-74).
Harmony presupposes producing soul, iv. 7.8 (2-75).
Harmony (Pythagorean), soul is not, iv. 7.8 (2-74).
Harmony sympathetic, earth feels and directs by it, iv. 4.26 (28-477).
Hate of the body by Plato, supplemented by admiration of the world,
ii. 9.17 (33-633).
Hate, virtue is a, iii. 6.2 (26-352).
Having as Aristotelian category, vi. 1.23 (42-876).
Having is too indefinite and various to be a category, vi. 1.23
(42-876).
Head, seat of reason, iv. 3.23 (27-425).
Head, with faces all round, simile of, vi. 5.7 (23-320).
Health is tempermanent of corporeal principles, iv. 7.8 (2-71).
Hearing and vision, process of, iv. 5 (29-514).
Heart, seat of anger, iv. 3.23 (27-426).
Heaven, ii. 1 (40-813).
Heaven, according to Heraclitus, opposed, ii. 1.2 (40-815).
Heaven, existence of, iv. 4.45 (28-512).
Heaven needs not the action of air or fire, ii. 1.8 (40-826).
Heaven possesses soul and body and supports Plotinos's view, ii. 1.2
(40-815).
Heaven, souls first go into it in intelligible, iv. 3.17 (27-415).
Heaven, there must inevitably be change, ii. 1.1 (40-813).
Heaven, though influx perpetuates itself by form, ii. 1.1 (40-813).
Heavens after death, is star harmonizing with their predominant moral
power, iii. 4.6 (15-239).
Heavens do not remain still, ii. 1.1 (40-814).
Heaven's immortality also due to universal soul's spontaneous motion,
ii. 1.4 (40-818).
Heaven's immortality due to its residence, ii. 1.4 (40-817).
Heaven's immortality proved by having no beginning, ii. 1.4 (40-819).
Helen, iii. 3.5 (48-1085).
Helena's beauty, whence it came, v. 8.2 (31-553).
Hell, descent into, by souls, i. 8.13 (51-1160).
Hell in mystery teachings, i. 6.6 (1-49).
Hell, what it means for the career of the soul, vi. 4.16 (22-312).
Hells, Platonic interincarnational judgment and expiation, iii. 4.6
(15-240).
Hell's torments are reformatory, iv. 4.45 (28-512).
Help for sub-divine natures is thought, vi. 7.41 (38-768).
Help from divinity, sought to solve difficulties, v. 1.6 (10-182).
Heraclidae, vi. 1.3 (42-840).
Hercules as double, symbolizes soul, i. 1.13 (53-1206).
Hercules, symbol of man, in the hells, i. 1.12 (53-1206); iv. 3.27,
31 (27-433, 440).
Heredity a legitimate cause, iii. 1.6 (3-94).
Heredity more important than star influence, iii. 1.6 (3-94).
Hermaphrodite, or castrated, iii. 6.19 (26-385); v. 8.13 (31-573).
Hermes, ithyphallic, iii. 6.19 (26-385).
Hierarchy in universe (see concatenation), v. 4.1 (7-135).
"Higher," or "somewhat," a particle that is prefixed to any Statement
about the Supreme, vi. 8.13 (39-797).
Higher part of soul sees vision of intelligible wisdom, v. 8.10
(31-569).
Higher region, reached only by born philosophers, v. 9.2 (5-103).
Higher stages of love, v. 9.2 (5-103).
Higher things from them the lower proceed, i. 8.1 (51-1142).
Highest, by it souls are united, vi 7.15 (38-726).
Highest self of soul is memory's basis, iv. 6.3 (41-832).
Homely virtues are the civil, Platonic four, i. 2.1 (19-257).
"Homonyms," or "labels," see references to puns; also, vi. 1.2, 10,
11, 23, 26; vi. 2.10; vi. 3.1, 5.
Honesty escapes magic, iv. 4.44 (28-509).
Honesty results from contemplation of the intelligible, iv. 4.44
(28-509).
Horizon of divine approach is contemplating intelligence, v. 5.8
(32-586); v. 8.10 (31-567).
Horoscopes do not account for simultaneous differences, iii. 1.5
(3-93).
Houses and aspects, absurdity of, ii. 3.4 (52-1168).
How to detach the soul from the body naturally, 1.9 (16-243).
Human beings add to the beauty of the world, iv. 3.14 (27-412).
Human life contains happiness, i. 4.4 (46-1025).
Human nature intermediate, iv. 4.45 (28-511).
Human nature relation to animal, i. 1.7 (53-1199).
Human organism studied to explain soul relation, iv. 3.3 (27-393).
Human soul and world-soul differences between, ii. 9.7 (33-611).
Hypostases that transmit knowledge (see the new title), v. 3
(49-1090).
Hypostasis, v. 1.4, 6 (10-180 to 184).
Hypostasis are permanent actualizations, v. 3.12 (49-1111).
Hypostasis as substantial act, iii. 4.1 (15-233).
Hypostasis is a substantial act or habituation, vi. 1.6 (42-845).
Hypostasis not in loves contrary to nature, iii. 5.7 (50-1134).
Hypostasis of love, iii. 5.2, 3, 7 (50-1125, 1127, 1133).
Hypostasis of ousia, v. 5.3 (32-581).
Hypostasis the first actualization of first principle has no thought,
vi. 7.40 (38-766).
Hypostatic existence, vi. 6.9, 12 (34-655, 661); vi. 8.10, 12
(39-790, 793).
Hypostatic existence of matter proved, i. 8.15 (51-1162); ii. 4
(12-197).
Idea named existence and intelligence, v. 1.8 (10-186).
Ideas and numbers, identification of, vi. 6.9 (34-656).
Ideas, descent of, into individuals, vi. 5.6 (23-320).
Ideas, different, for twins, brothers or work of art, v. 7.1 (18-252).
Ideas imply form and substrate, ii. 4.4 (12-199).
Ideas, intelligence and essence, v. 9 (5-102).
Ideas, multitude of, of the good, vi. 7 (38-697).
Ideas not for all earthly entities, v. 9.14 (5-117).
Ideas of individuals, do they exist v. 7.1 (18-251).
Ideas of individuals, two possible hypotheses, v. 7.1 (18-251).
Ideas or reasons possessed by intellectual life, vi. 2.21 (43-927).
Ideas participated in by matter, vi. 5.8 (23-321).
Identification, unreflective, memory not as high, iv. 4.4 (28-445).
Identity and difference implied by triune process of categories, vi.
2.8 (43-905).
Identity, category, v. 1.4 (10-180).
Identity of thought and existence makes actualizations of
intelligence, v. 9.5 (5-107).
Identity, substantial, inconsistent with logical distinctness, ii.
4.14 (12-214).
Ignorance of divinity, v. 1.1 (10-173).
Ignorance illusory because overnatural gentleness, v. 8.11 (31-570).
Ignores everything, does God, being above thought, vi. 7.38 (38-763).
Illumination, creation by mere gnostic, opposed, ii. 9.11 (33-622).
Illumination of darkness must have been eternal, ii. 9.12 (33-624).
Illumination, the good is, for the individual, vi. 7.24 (38-740).