Plotinos: Comple

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

Name: Plotinos: Complete Works, v. 1 In Chronological Order, Grouped in Four Periods
Author: Plotinus, 205?-270; Guthrie, Kenneth Sylvan, 1871-1940 [Translator]

作者：Plotinus, 205?-270; Guthrie, Kenneth Sylvan, 1871-1940 [Translator]
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字数：402,466　来源：Project Gutenberg

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FOREWORD
INDEX.
PLOTINOS' COMPLETE WORKS.
Preface 1
Concordance of Enneads and Chronological Numbers 2
Concordance of Chronological Numbers and Enneads 3
Biography of Plotinos, by Porphyry 5
Biographies by Eunapius and Suidas 39
Amelian Books, 1-21 40
Amelio-Porphyrian Books, 22-23 283
Porphyrian Books, 34-45 641
Eustochian Books, 46-54 1017
PLOTINIC STUDIES
IN SOURCES, DEVELOPMENT AND INFLUENCE.
1. Development in the Teachings of Plotinos 1269
2. Platonism: Significance, Progress, and Results 1288
3. Plotinos' View of Matter 1296
4. Plotinos' Creation of the Trinity 1300
5. Resemblances to Christianity 1307
6. Indebtedness to Numenius 1313
7. Value of Plotinos 1327
Concordance to Plotinos i
CONCORDANCE OF ENNEADS AND CHRONOLOGICAL NUMBERS
CONCORDANCE OF CHRONOLOGICAL NUMBERS AND ENNEADS
1 i.6 19 i.2 37 ii.7
2 iv.7 20 i.3 38 vi.7
3 iii.1 21 iv.2 39 vi.8
4 iv.1 22 vi.4 40 ii.1
5 v.9 23 vi.5 41 iv.6
6 iv.8 24 v.6 42 vi.1
7 v.4 25 ii.5 43 vi.2
8 iv.9 26 iii.6 44 vi.3
9 vi.9 27 iv.3 45 iii.7
10 v.1 28 iv.4 46 i.4
11 v.2 29 iv.5 47 iii.2
12 ii.4 30 iii.8 48 iii.3
13 iii.9 31 v.8 49 v.3
14 ii.2 32 v.5 50 iii.5
15 iii.4 33 ii.9 51 i.8
16 i.9 34 vi.6 52 ii.3
17 ii.6 35 ii.8 53 i.1
18 v.7 36 i.5 54 i.7
Life of Plotinos And Order of his Writings
By PORPHYRY. (_Written when about 70 years of age, see 23._)
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).
1. Of the Beautiful. i. 6.
2. Of the Immortality of the Soul. iv. 7.
3. Of Fate. iii. 1.
4. Of the Nature of the Soul. iv. 1.
5. Of Intelligence, of Ideas, and of Existence. v. 9.
6. Of the Descent of the Soul into the Body. iv. 8.
8. Do all the Souls form but a Single Soul? iv. 9.
9. Of the Good, or of the One. vi. 9.
13. Various Considerations, iii. 9.
14. Of the (Circular) Motion of the Heavens. ii. 2.
15. Of the Daemon Allotted to Us, iii. 4.
16. Of (Reasonable) Suicide, i. 9.
17. Of Quality, ii. 6.
18. Are there Ideas of Individuals? v. 7.
19. Of Virtues. i. 2.
20. Of Dialectics. i. 3.
V. HOW PORPHYRY CAME TO PLOTINOS FOR THE SECOND TIME (A. D. 263-269).
PLOTINOS'S BOOKS OF THE SECOND PERIOD (THE PORPHYRIAN PERIOD).
23. Second Part Thereof. vi. 5.
25. Of Potentiality and Actualization. ii. 5.
27. Of the Soul, First Part. iv. 3.
28. Of the Soul, Second Part. iv. 4.
29. (Of the Soul, Third; or, How do We See?) iv. 5.
30. Of Contemplation. iii. 8.
31. Of Intelligible Beauty. v. 8.
33. Against the Gnostics. ii. 9.
34. Of Numbers. vi. 6.
35. Why do Distant Objects Seem Small? ii. 8.
36. Does Happiness (Consist in Duration?) i. 5.
37. Of the Mixture with Total Penetration. ii. 7.
38. Of the Multitude of Ideas; Of the Good. vi. 7.
39. Of the Will. vi. 8.
40. (Of the World). ii. 1.
41. Of Sensation, and of Memory. iv. 6.
42. Of the Kinds of Existence, First. vi. 1.
43. Of the Kinds of Existence, Second. vi. 2.
44. Of the Kinds of Existence, Third. vi. 3.
45. Of Eternity and Time. iii. 7.
VI. PLOTINOS'S BOOKS OF THE THIRD PERIOD (THE EUSTOCHIAN PERIOD).
46. Of Happiness. i. 4.
47. Of Providence, First. iii. 2.
48. Of Providence, Second. iii. 3.
50. Of Love. iii. 5.
51. Of the Nature of Evils. i. 8.
52. Of the Influence of the Stars. ii. 3.
53. What is the Animal? What is Man? i. 1.
54. Of the First Good (or, of Happiness). i. 7.
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.
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.
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.
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.
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.
WHY THE SOUL IS NOT A HARMONY.
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 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.
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.
FIFTH ENNEAD, BOOK NINE.
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 POSTULATED BY THE GENERAL NECESSITIES OF THE WORLD.
INTELLIGENCE CONTAINS ALL BEINGS GENERATIVELY.
THOUGHT IS THE FORM, SHAPE THE ACTUALIZATION OF THE BEING.
INTELLIGENCE CONTAINS THE UNIVERSAL ARCHETYPE.
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.
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 SOUL DOES NOT ENTIRELY ENTER INTO THE BODY.
FIFTH ENNEAD, BOOK FOUR.
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.
SOULS MAY NOT FORM A NUMERIC UNITY, BUT MAY FORM A GENERIC UNITY.
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 UNITY OF THE SOULS IS A CONDITION OF THEIR MULTIPLICITY.
THE SOUL CAN BEGET MANY BECAUSE SHE IS AN INCORPOREAL ESSENCE.
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.
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.
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.
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.
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.
AUDACITY THE CAUSE OF HUMAN APOSTASY FROM THE DIVINITY.
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.
THESE PRINCIPLES LAST EVER; EVEN THOUGH WE ARE DISTRACTED FROM THEM.
FIFTH ENNEAD, BOOK TWO.
WHY FROM UNITY THIS MANIFOLD WORLD WAS ABLE TO COME FORTH.
BY SIMILAR EFFUSION OF SUPERABUNDANCE INTELLIGENCE CREATED THE SOUL.
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.
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 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.
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.
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.
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.
DIFFERENCE BETWEEN INTELLIGENCE AND THE EXISTING ANIMAL.
RELATION BETWEEN INTELLIGENCE AND THE INTELLIGIBLE.
THE WORLD-SOUL IS THE CONCEIVING-PRINCIPLE.
INDIVIDUAL SOULS, HOWEVER, MAY BE SAID TO COME AND GO.
THE UNIVERSAL SOUL EVER REMAINS IN THE INTELLIGIBLE.
HOW THE SOUL INCARNATES.
BY ITS POWER, THE ONE IS EVERYWHERE.
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 EVEN TO SELF-CONSCIOUSNESS AND LIFE.
THE SUPREME IS THEREFORE ABOVE THOUGHT.
SECOND ENNEAD, BOOK TWO.
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.
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.
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.
FIRST ENNEAD, BOOK NINE.
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.
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.
DIFFERENCE BETWEEN INTELLIGIBLE AND SENSE-QUALITY.
QUALITIES ARE ACCIDENTAL SHAPES OF BEING.
FIFTH ENNEAD, BOOK SEVEN.
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.
VIRTUE THE ROAD TO ESCAPE EVILS.
CAN THESE VIRTUES BE ASCRIBED TO THE DIVINITY?
HOMELY VIRTUES ASSIMILATE US TO DIVINITY ONLY PARTIALLY.
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.
THE HOMELY VIRTUES MUST BE SUPPLEMENTED BY DIVINE DISCONTENT.
FIRST ENNEAD, BOOK THREE.
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.
OUTLINE OF THE PSYCHOLOGICAL STUDY OF IV. 7.
EXISTENCE OF DIVISIBLE BEINGS.
DESCRIPTION OF INDIVISIBLE ESSENCE.
BY PROCESSION THE SOUL CONNECTS THE TWO.
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:
Infrequent spelling of "Plotinus" changed to the predominant "Plotinos."
Page 11: the last paragraph seems to end abruptly: "to prove that"