[1] Arist. Physics, iii. 7.
[2] Or, the finished, the boundary, the Gnostic Horos.
[3] Plato, Philebus, 24; Cary, 37.
[4] Plato, Timaeus, p. 52; Cary, 26.
[5] See vi. 3.13.
[6] See Plato, Philebus, Cary, 40; see ii. 4.11.
[7] See vi. 3.27.
[8] See ii. 4.10.
[9] Timaeus, 39; Cary, 14; see iii. 7.11.
[10] Parmenides, 144; Cary, 37.
[11] Possibly a reference to Numenius' book thereon.
[12] Aristotle, Met. i. 5; Jamblichus, de Vita. Pyth. 28.150; and
29.162; found in their oath; also Numenius, 60.
[13] See vi. 2.7.
[14] See vi. 6.5.
[15] As thought Plato and Aristotle combined, see Ravaisson, Essay, ii.
407.
[16] Atheneus, xii. 546; see i. 6.4.
[17] Plato, Timaeus, 39e, Cary, 15.
[18] See iii. 8.7.
[19] As thought the Pythagoreans; see Sextus Empiricus, Hypotyposes
Pyrrh. 3.18, p. 165.
[20] Olympiodorus, Comm. I Alcibiades, x. p. 95; Arist. Met., i. 5;
Sextus Emp., H. P., iii. 152; Porphyry; Vit. Pyth., 48.
[21] As said Theon of Smyrna, of the Pythagoreans, ii. p. 23;
Jamblichus, Vit. Porph. 28.150; 29.162.
[22] See i. 8.2.
[23] Met. x. 2; iv. 2; v.
[24] Peripatetic commentators on Aristotle's Metaphysics, which was
used as a text-book in Plotinos's school.
[25] See end of Sec. 13.
[26] See vi. 1.6.
[27] See Aristotle, Categories, ii. 6.
[28] As Aristotle thought, Met. x. 2.
[29] See vi. 9.2.
[30] Met. x. 1.
[31] The Numenian secret name of the divinity, fr. 20.
[32] Met. xiii. 7.
[33] Aristotle, Met. x. 2.
[34] Aristotle, Metaph. xiii. 7.
[35] See iv. 8.3.
[36] See iv. 4.5.
[37] See v. 7.3.
[38] See vi. 3.13.
[39] See vi. 9.1.
[40] See Timaeus, 35; Cary, 12. Jamblichus, On the Soul, 2; Macrobius,
Dream of Scipio, i. 5.
[41] See Jamblichus, About Common Knowledge of Mathematics.
[42] See Sec. 2.
[43] Macrobius, Dream of Scipio, 1.5.
[44] Parmenides quoted in Plato's Theataetus, 180 E. Jowett, iii. 383.
[45] Plato, Timaeus, 56; Cary, 30.
[46] In the Timaeus, 39; Cary, 14.
[47] Parmenides, quoted by Plato, in the Sophists, 244; Cary, 61.
[48] In Plato's Theataetus, 180; Jowett Tr. iii. 383.
[49] Evidently Porphyry had advanced new objections that demanded an
addition to the former book on the theory of vision; see iv. 5.
[50] As thought the Stoics.
[51] Like Aristotle, de Sensu et Sensili, 2.
[52] iv. 5.
[53] These ten disjointed reflections on happiness remind us of
Porphyry's questioning habit, without which, Plotinos said, he might
have had nothing to write; see Biography, 13.
[54] As Epicurus thought the divinities alone enjoyed perfect
happiness, Diog. Laert. x. 121.
[55] See Aristotle, Nic. Ethics, 1.10.
[56] See Cicero, de Finibus, ii. 27-29.
[57] See iii. 7.
[58] Plutarch, Dogm. Philos. i. 17; Stob. Eclog. i. 18.
[59] Arist. Topic. iv. 2; de Gener. et Cor. i. 10; Ravaisson, EMA, i.
422.
[60] As did Alexander of Aphrodisias, in his treatise on "Mixture;"
Ravaisson, EMA, ii. 297.
[61] Stob. Eclog. i. 18.
[62] See Plutarch, "Whether Wickedness Renders One Unhappy."
[63] As said Numenius, 44.
[64] See vi. 7. This is another proof of the chronological order, as
vi. 7 follows this book.
[65] Bouillet explains that in this book Plotinos summated all that
Plato had to say of the Ideas and of their dependence on the Good, in
the Timaeus, Philebus, Phaedrus, the Republic, the Banquet, and the
Alcibiades; correcting this summary by the reflections of Aristotle,
in Met. xii. But Plotinos advances beyond both Plato and Aristotle in
going beyond Intelligence to the supreme Good. (See Sec. 37.) This
treatise might well have been written at the instigation of Porphyry,
who desired to understand Plotinos's views on this great subject.
[66] The famous Philonic distinction between "ho theos," and "theos."
[67] Plato, Timaeus, p. 45, Cary, 19.
[68] See iii. 2.
[69] See iii. 2.1.
[70] Plato's Timaeus, pp. 30-40, Cary, 10-15.
[71] An Aristotelian idea, from Met. vii. 1.
[72] Aristotle, Met. vii. 17.
[73] Met. vii. 1.
[74] Met. vii. 7.
[75] Aristotle, Met. v. 8.
[76] Met. 1.3.
[77] See ii. 9.3.
[78] Aristotle, de Anima, ii. 2; Met. vii. 17.
[79] Porphyry, Of the Faculties of the Soul, fr. 5.
[80] See ii. 5.3.
[81] Aristotle, de Anima, i. 3; ii. 2-4.
[82] Plato, I Alcibiades, p. 130, Cary, 52.
[83] See i. 1.3.
[84] Bouillet explains this as follows: Discursive reason, which
constitutes the real man, begets sensibility, which constitutes the
animal; see i. 1.7.
[85] See iii. 4.3-6.
[86] See iii. 4.6.
[87] These demons are higher powers of the human soul.
[88] See iv. 3.18.
[89] Plato, Timaeus, p. 76, Cary, 54.
[90] p. 39, Cary, 15.
[91] Plato, Timaeus, p. 77, Cary, 55.
[92] See iv. 4.22.
[93] Lucretius, v. 1095.
[94] Diogenes Laertes, iii. 74.
[95] Plato, Timaeus, p. 80, Cary, 61.
[96] See iv. 3.18.
[97] Plato, Phaedrus, p. 248, Cary, 60; see i. 3.4.
[98] See v. 7.
[99] See v. 1.9.
[100] See i. 8.6, 7.
[101] Rep. vi. p. 509, Cary, 19.
[102] See v. 1.7.
[103] See v. 1.5.
[104] See v. 1.7.
[105] Plato, Rep. vi. p. 509, Cary, 19.
[106] See v. 1.6.
[107] See iv. 8.3.
[108] See v. 1.4.
[109] See v. 1.6.
[110] Arist. Nic. Eth. 1.1.
[111] See Arist., Met. i. 5.
[112] According to Plato's Banquet, p. 206, Cary, 31.
[113] See iv. 5.7.
[114] See 1.6.
[115] Plato, Phaedrus, p. 249, Cary, 63.
[116] See v. 1.2.
[117] See vi. 7.25.
[118] Plato, Philebus, p. 60, Cary, 141; Gorgias, p. 474, Cary, 66.
[119] p. 61, Cary, 144.
[120] See Met. xii.
[121] Met xii. 7.
[122] Plato, Rep. vi., p. 505, Cary, 17.
[123] According to the proverb, like seeks its like, mentioned by
Plato, in his Banquet; p. 195, Cary, 21.
[124] Plato, Gorgias, p. 507, Cary, 136.
[125] See i. 8.5.
[126] Plato, Timaeus, p. 52, Cary, 26.
[127] See below, Sec. 32.
[128] Plato, Rep. vi., p. 506, Cary 17.
[129] As said Plato, Republic vi., p. 508, Cary, 19.
[130] See iii. 5.9.
[131] In his Philebus, p. 65, Cary, 155.
[132] As Plato said, in his Banquet, p. 184, Cary, 12.
[133] See i. 6.5.
[134] See i. 6.7.
[135] As says Plato, in his Banquet, p. 210, Cary, 35.
[136] As Plato says, in his Phaedrus, p. 250, Cary, 65.
[137] As Plato says, in his Banquet, p. 183, Cary, 11.
[138] See i. 6.9.
[139] See i. 6.8.
[140] As Plato said, in his Banquet, p. 211, Cary, 35.
[141] See iii. 5.9.
[142] Rep. vi., p. 505, Cary, 16.
[143] See iii. 3.6.
[144] As thought Plato, in the Banquet, p. 210, Cary, 35.
[145] Arist. Met. xii. 9; see v. 1.9.
[146] Met. xii. 7.
[147] Met. xii. 9.
[148] See iv. 6.3.
[149] Met. xii. 8.
[150] Plato, Rep. vi. p. 509, Cary, 19.
[151] Met. xii. 7.
[152] See v. 3.10.
[153] See vi. 2.7.
[154] See v. 3.11.
[155] See iii. 9.6.
[156] See vi. 5.11.
[157] See v. 3.13.
[158] Arist. Met. xii. 7.
[159] As thought Plato, Rep. vi., p. 508, Cary, 19.
[160] See iv. 3.1.
[161] Letter ii. 312; Cary, p. 482.
[162] See i. 6, end.
[163] Numenius, fr. 32.
[164] See Numenius, fr. 48.
[165] Banquet, p. 211, Cary, 35.
[166] As Aristotle asks, Eth. Nic. iii.
[167] Arist. Nic. Eth. iii. 1.
[168] Eud. Eth. ii. 6.
[169] Nic. Eth. iii. 2.
[170] Eud. Mor. ii. 9.
[171] Nic. Eth. iii. 2.
[172] Nic. Eth. iii. 6.
[173] Plato, Alcinous, 31; this is opposed by Aristotle, Nic. Eth. iii.
2.6.
[174] Aristotle, Eud. Eth. ii. 10.
[175] Aristotle, Mor. Magn. i. 32; Nic. Eth. iii. 6.
[176] Aristotle, Nic. Eth. iii. 4.
[177] Arist. de Anim. iii. 10.
[178] de Anim. iii. 9.
[179] Magn. Mor. i. 17.
[180] de Anim. iii. 9.
[181] This Stoic term had already been noticed and ridiculed by
Numenius, 2.8, 13; 3.4, 5; Guthrie, Numenius, p. 141. He taught that
it was a casual consequence of the synthetic power of the soul (52).
Its relation to free-will and responsibility, here considered, had been
with Numenius the foundation of the ridicule heaped on Lacydes.
[182] Nic. Eth. x. 8.
[183] Nic. Eth. x. 7.
[184] Plato, Republic, x. p. 617; Cary, 15.
[185] In his Phaedo, p. 83; Cary, 74.
[186] Such as Strato the Peripatetic, and the Epicureans.
[187] Plato, Rep. x. p. 596c; Cary, 1.
[188] See Jamblichus's Letter to Macedonius, on Destiny, 5.
[189] See iii. 9, end.
[190] Numenius, 32.
[191] See vi. 7.2.
[192] Aris. Met. ix. 1; xii. 9; Nic. Eth. x. 8; Plato Timaeus, p. 52;
Cary, 26; Plotinos, Enn. ii. 5.3.
[193] This etymology of "providence" applies in English as well as in
Greek; see iii. 2.1.
[194] Plato, Laws, iv., p. 716; Cary, 8.
[195] Arist. Met. xii. 7.
[196] See iii. 8.9.
[197] In his Cratylos, p. 419; Cary, 76.
[198] See iii. 9, end.
[199] As said Plato in the Timaeus, p. 42; Cary, 18; see Numenius, 10,
32.
[200] In this book Plotinos uses synonymously the "Heaven," the
"World," the "Universal Organism or Animal," the "All" (or universe),
and the "Whole" (or Totality). This book as it were completes the
former one on the Ideas and the Divinity, thus studying the three
principles (Soul, Intelligence and Good) cosmologically. We thus have
here another proof of the chronological order. In it Plotinos defends
Plato's doctrine against Aristotle's objection in de Anima i. 3.
[201] As thought Heraclitus, Diog. Laert. ix. 8; Plato, Timaeus, p. 31;
Cary, 11; Arist. Heaven, 1, 8, 9.
[202] Such as Heraclitus.
[203] In the Cratylus, p. 402; Cary, 41.
[204] Rep. vi., p. 498; Cary, 11.
[205] See Apuleius, de Mundo, p. 708; Ravaisson, E.M.A. ii. 150; Plato,
Epinomis, c. 5.
[206] Which would render it unfit for fusion with the Soul, Arist.,
Meteorology, i. 4; Plato, Tim., p. 58; Cary, 33.
[207] See ii. 9.3; iii. 2.1; iv. 3.9.
[208] Phaedo, p. 109; Cary, 134; that is, the universal Soul is here
distinguished into the celestial Soul, and the inferior Soul, which is
nature, the generative power.
[209] The inferior soul, or nature.
[210] See ii. 3.9-15.
[211] See i. 1.7-10.
[212] As is the vegetative soul, which makes only the animal part of
us; see i. 1.7-10.
[213] In his Timaeus, p. 31; Cary, 11.
[214] Timaeus, p. 56; Cary, 30.
[215] See i. 8.9.
[216] Plato, Epinomis, p. 984; Cary, 8.
[217] In the Timaeus, p. 31, 51; Cary 11, 24, 25.
[218] See ii. 7.
[219] Who in his Timaeus says, p. 39; Cary, 14.
[220] See ii. 2.
[221] As thought Heraclitus and the Stoics, who thought that the stars
fed themselves from the exhalations of the earth and the waters; see
Seneca, Nat. Quest. vi. 16.
[222] See ii. 1.5.
[223] See iii. 7; Plotinos may have already sketched the outline of
this book (number 45), and amplified it only later.
[224] See ii. 9.6, or 33; another proof of the chronological order.
[225] In his Timaeus, p. 69; Cary, 44.
[226] As the Stoics think, Plutarch, Plac. Phil. iv. 11.
[227] As Aristotle would say, de Anima, iii. 3.
[228] Aristotle, de Sensu, 6.
[229] v. 3.
[230] Porphyry, Principles, 24.
[231] Arist., Mem. et Rec., 2.
[232] Porphyry, Principles, 25.
[233] Aristotle, Mem. et Rec., 2.
[234] Porphyry, Treatise, Psych.
[235] Locke's famous "tabula rasa."
[236] Substance, Quantity, Quality, Relation, When, Where,
Action-and-Reaction, to Have, and Location. Aristotle's treatment
thereof in his Categories, and Metaphysics.
[237] Met. v. 7.
[238] Or, substance, "ousia."
[239] Cat. i. 1, 2; or, mere label in common.
[240] Aristotle, Met. vii. 3, distinguished many different senses of
Being; at least four principal ones: what it seems, or the universal,
the kind, or the subject. The subject is that of which all the rest is
an attribute, but which is not the attribute of anything. Being must be
the first subject. In one sense this is matter; in another, form; and
in the third place, the concretion of form and matter.
[241] See ii. 4.6-16, for intelligible matter, and ii. 4.2-5 for
sense-matter.
[242] Arist., Met. vii. 3.
[243] Arist., Cat. 2.5.25.
[244] Arist., Cat. ii. 5.15.
[245] Arist., Met. vii. 1; Cat. ii. 5.
[246] Categ. ii. 5.1, 2.
[247] Cat. ii. 5.16, 17.
[248] Cat. ii. 6.1, 2.
[249] Met. v. 13.
[250] Met. xiii. 6.
[251] Met. xiii. 3.
[252] Categ. ii. 6.18-23.
[253] See vi. 6.
[254] Categ. ii. 6.4.
[255] Arist., Hermeneia, 4.
[256] See iii. 7.8.
[257] Categ. ii. 6.26.
[258] Categ. ii. 7.1; Met. v. 15.
[259] Categ. ii. 7.17-19.
[260] See Categ. viii.
[261] Arist., Categ. ii. 8.3, 7, 8, 13, 14.
[262] See ii. 6.3.
[263] See ii. 6.3.
[264] See ii. 6.1.
[265] These are: 1, capacity and disposition; 2, physical power or
impotence; 3, affective qualities; 4, the figure and exterior form.
[266] Met. v. 14.
[267] Categ. ii. 8.
[268] See i. 6.2.
[269] Categ. ii. 8.15.
[270] Among whom Plotinos is not; see vi. 1.10.
[271] The reader is warned that the single Greek word "paschein" is
continually played upon in meanings "experiencing," "suffering,"
"reacting," or "passion."
[272] Met. xi. 9.
[273] That is, "to move" and "to cut" express an action as perfect as
"having moved" and "having cut."
[274] As Aristotle says, Categ. ii. 7.1.
[275] Plotinos proposes to divide verbs not as transitive and
intransitive, but as verbs expressing a completed action or state, (as
to think), and those expressing successive action, (as, to walk). The
French language makes this distinction by using with these latter the
auxiliary "être." Each of these two classes are subdivided into some
verbs expressing an absolute action, by which the subject alone is
modified; and into other verbs expressing relative action, referring
to, or modifying an exterior object. These alone are used to form the
passive voice, and Plotinos does not want them classified apart.
[276] In Greek the three words are derived from the same root.
[277] See i. v.
[278] See iii. 6.1.
[279] Categ. iii. 14.
[280] For this movement did not constitute reaction in the mover.
[281] That is, the Greek word for "suffering."
[282] A Greek pun, "kathexis."
[283] A Greek pun, "hexis" also translated "habit," and "habitude."
[284] See Chaignet, Hist. of Greek Psychology, and Simplicius,
Commentary on Categories.
[285] See iv. 7.14. This is an Aristotelian distinction.
[286] See ii. 4.1.
[287] By verbal similarity, or homonymy, a pun.
[288] See ii. 4.1.
[289] See ii. 5.5.
[290] For Plato placed all reality in the Ideas.
[291] Logically, their conception of matter breaks down.
[292] Cicero, Academics, i. 11.
[293] See ii. 4.10.
[294] See Enn. ii. 4, 5; iii. 6. Another proof of the chronological
order.
[295] Plotinos was here in error; Aristotle ignored them, because he
did not admit existence.
[296] This refers to the Hylicists, who considered the universe as
founded on earth, water, air or fire; or, Anaxagoras, who introduced
the category of mind.
[297] Plotinos's own categories are developed from the thought of
Plato, found in his "Sophists," for the intelligible being; and yet
he harks back to Aristotle's Categories and Metaphysics, for his
classification of the sense-world.
[298] See vi. 4, 6, 9.
[299] In his "Sophist." p. 248 e-250; Cary, 72-76.
[300] In vi. 3.
[301] See vi. 3.6.
[302] See vi. 3.3.
[303] See iii. 2.16.
[304] That is, the higher part, the principal power of the soul; see
ii. 3.17, 18.
[305] Here "being" and "essence" have had to be inverted.
[306] Verbal similarity, homonymy, or pun.
[307] See Plato's Sophists, p. 250 c; Cary, 75.
[308] Sophists, p. 254 d; Cary, 86.
[309] As said Aristotle, Met. iv. 2.
[310] Plato, Sophist, p. 245; Cary, 63.
[311] See vi. 9.1.
[312] See vi. 4.
[313] Arist., Met. xiv. 6.
[314] Aristotle. Met. xiv. 6.
[315] See ii. 6.2.
[316] See vi. 7.3-6.
[317] As said Aristotle. Eth. Nic. i. 6.2.
[318] Against Aristotle.
[319] See vi. 1.14.
[320] See iii. 7.11.
[321] To ti ên einai.
[322] See i. 6.
[323] See v. 8.
[324] Counting identity and difference as a composite one? See note 11.
[325] See iv. 9.5.
[326] See iv. 8.3.
[327] See iii. 2.16.
[328] See iv. 8.8.
[329] See iii. 8.7.
[330] See iii. 8.2.
[331] See iii. 2.2.
[332] See iii. 9.1.
[333] See 3.9.1; Timaeus, p. 39; Cary, 14.
[334] See ii. 9.1.
[335] See v. 3.4.
[336] Plato, Philebus, p. 18; Cary, 23.
[337] Plato, Philebus, p. 17 e; Cary, 21.
[338] See iii. 4.1.
[339] See iv. 8.3-7.
[340] See iv. 8.8.
[341] See iv. 4.29.
[342] Here Plotinos purposely mentions Numenius's name for the divinity
(fr. 20.6), and disagrees with it, erecting above it a supreme Unity.
This, however, was only Platonic, Rep. vi. 19, 509 b., so that Plotinos
should not be credited with it as is done by the various histories of
philosophy. Even Numenius held the unity, fr. 14.
[343] This means, by mere verbal similarity, "homonymy," or, punning.
[344] As said Plato, in his Philebus, p. 18, Cary, 23.
[345] See i. 1.7.
[346] See Bouillet, vol. 1, p. 380.
[347] See iii. 6.1-5.
[348] See sect. 16.
[349] See ii. 1.2.
[350] Or, mortal nature, or, decay; see i. 8.4; ii. 4.5-6.
[351] See vi. 2.7, 8.
[352] See ii. 4.6.
[353] See vi. 1.13, 14.
[354] In vi. 3.11, and vi. 1.13, 14, he however subsumes time and place
under relation.
[355] According to Aristotle, Met. vii. 3.
[356] Aristotle, Met. viii. 5.6.
[357] Aristotle, Categ. ii. 5.
[358] See ii. 5.4.
[359] Met. vii. 11.
[360] Met. vii. 17.
[361] See ii. 4.3-5.
[362] See iii. 6.
[363] Categ. ii. 5.
[364] See iii. 7.8.
[365] See sect. 11.
[366] Arist. Met. vii. 1.
[367] See vi. 1.26.
[368] See ii. 4.10.
[369] See Met. vii. 3.
[370] See vi. 1.2, 3.
[371] See iii. 8.7.
[372] Matter is begotten by nature, which is the inferior power of the
universal Soul, iii. 4.1.; and the form derives from Reason, which is
the superior power of the same Soul, ii. 3.17.
[373] Met. v. 8.
[374] Being an accident, Met. v. 30, see[434].
[375] See iii. 6.12.
[376] See Categ. ii. 5.1-2.
[377] Plotinos is here defending Plato's valuation of the universal,
against Aristotle, in Met. vii. 13.
[378] Arist. de Anima, ii. 1.
[379] See sect. 8.
[380] Plotinos follows Aristotle in his definition of quantity, but
subsumes time and place under relation. Plot., vi. 1.4; Arist. Categ.
ii. 6.1, 2.
[381] Arist. Met. v. 13.
[382] See vi. 3.5; iii. 6.17.
[383] Categ. ii. 6.
[384] Quoted by Plato in his Hippias, p. 289, Cary, 20.
[385] See Categ. 2.6.
[386] See vi. 1.5.
[387] See sect. 11.
[388] See vi. 6.
[389] Met. v. 6.
[390] Categ. iii. 6.26.
[391] Met. v. 14.
[392] Categ. ii. 6.26.
[393] In speaking of quality, Categ. ii. 8.30.
[394] Following the Latin version of Ficinus.
[395] Bouillet remarks that Plotinos intends to demonstrate this by
explaining the term "similarity" not only of identical quality, but
also of two beings of which one is the image of the other, as the
portrait is the image of the corporeal form, the former that of the
"seminal reason," and the latter that of the Idea.
[396] By this Plotinos means the essence, or intelligible form, vi. 7.2.
[397] See vi. 7.3-6.
[398] See iii. 6.4.
[399] In his Banquet, p. 186-188; Cary, 14, 15.
[400] See v. 9.11.
[401] See i. 2.1.
[402] See vi. 7.5.
[403] See iii. 6.4.
[404] Categ. ii. 8.3, 7, 8, 13, 14.
[405] See i. 1.2.
[406] Arist. Categ. ii. 8.8-13.
[407] Met. v. 14.
[408] Met. vii. 12.
[409] Met. v. 14.
[410] Categ. ii. 8.
[411] Arist. Categ. iii. 10.
[412] See vi. 1.17.
[413] Met. v. 10.
[414] Categ. iii. 11.
[415] Categ. iii. 14.
[416] Categ. ii. 7.
[417] By a pun, this "change" is used as synonymous with the
"alteration" used further on.
[418] Arist. de Gen. i. 4.
[419] Alteration is change in the category of quality, Arist. de Gen.
i. 4; Physics, vii. 2.
[420] Arist. Metaph. ix. 6; xi. 9.
[421] Met. xi. 9.
[422] See ii. 5.1, 2.
[423] See ii. 5.2.
[424] See ii. 5.2.
[425] Categ. iii. 14.
[426] Arist. Met. xi. 9.
[427] See ii. 7.
[428] Arist. de Gen. i. 5.
[429] Arist. de Gen. i. 10.
[430] Here we have Numenius's innate motion of the intelligible, fr.
30.21.
[431] See vi. 1.15-22.
[432] Namely, time, vi. 1.13; place, vi. 1.14; possession, vi. 1.23;
location, vi. 1.24.
[433] For relation, see vi. 1.6-9.
[434] For Aristotle says that an accident is something which exists in
an object without being one of the distinctive characteristics of its
essence.
[435] In this book Plotinos studies time and eternity comparatively;
first considering Plato's views in the Timaeus, and then the views of
Pythagoras (1), Epicurus (9), the Stoics (7), and Aristotle (4, 8, 12).
[436] The bracketed numbers are those of the Teubner edition; the
unbracketed, those of the Didot edition.
[437] See ii. 9.6.
[438] As thought Plato, in his Timaeus, p. 37, Cary, 14.
[439] Stobaeus. Ecl. Phys. i. 248.
[440] A category, see vi. 2.7.
[441] See vi. 2.7.
[442] Or, with Mueller, "therefore, in a permanent future."
[443] De Caelo, i. 9.
[444] That is, with this divinity that intelligible existence is.
[445] Arist. Met. iii. 2.
[446] In the Timaeus, p. 29, Cary 10.
[447] Stob. Ecl. Physic. ix. 40.
[448] Porphyry, Principles, 32, end.
[449] Especially Archytas, Simplicius, Comm. in Phys. Aristot. 165;
Stob. Ecl. Physic. Heeren, 248-250.
[450] Stobaeus, 254.
[451] See Stobaeus, 250.
[452] Aristotle, Physica, iv. 12.
[453] Mueller: "Whether this may be predicated of the totality of the
movement."
[454] See vi. 6.4-10.
[455] As Aristotle, Phys. iv. 11, claimed.
[456] In Physica, iii. 7.
[457] Stobaeus, Ecl. Phys. ix. 40.
[458] When collectively considered as "A-pollo," following Numenius,
42, 67, Plotinos, v. 5.6.
[459] See ii. 9.3.
[460] See iii. 7.1, Introd.
[461] See iii. 6.16, 17.
[462] Porphyry, Principles, 32.
[463] In the Timaeus, p. 38, Cary, 14.
[464] In his Timaeus, p. 39, Cary, 14, 15.
[465] As by Antiphanes and Critolaus, Stobaeus, Eclog. Phys. ix. 40, p.
252, Heeren.
[466] See iii. 7.2.
[467] As thought Aristotle, de Mem. et Remin. ii. 12.
[468] See iv. 9.
Transcriber's Notes:
Punctuation and spelling were made consistent when a predominant
preference was found in this four-volume set; otherwise they were not
changed.
Simple typographical errors were corrected. Inconsistent capitalization
has not been changed.
Ambiguous hyphens at the ends of lines were retained.