Plotinos: Comple

Plotinos: Complete Works, v. 3 In Chronological Order, Grouped in Four Periods

Name: Plotinos: Complete Works, v. 3 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]
体例：题　章数：442
字数：547,011　来源：Project Gutenberg

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共 442 题

VOLUME III.
WORKS OF PLOTINOS
SIXTH ENNEAD, BOOK SIX.
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.
WHAT AND HOW IS EVERY INTELLIGIBLE ENTITY.
NUMBER MUST EXIST IN THE PRIMARY ESSENCE.
NUMBER FOLLOWS AND PROCEEDS FROM ESSENCE.
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.
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.
TWO IS NOT AN ADDITION TO ONE, BUT A CHANGE (REFUTATION OF ARISTOTLE).
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.
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]
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.
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.
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.
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.
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.
INTELLIGENCE EVOLVES OVER THE FIELD OF TRUTH.
B. A STUDY OF THE GOOD.
INTELLIGENCE CONTAINS ALL THINGS THAT ARE CONFORMED TO THE GOOD.
THE GOOD IS NOT ONLY THE CAUSE OF BEING, BUT ITS INTUITION AS WELL.
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.
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.
ATTRIBUTING GOOD TO LIFE IS ONLY THE RESULT OF FEAR OF DEATH.
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 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.
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.
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.
NOT EVEN ESSENCE IS CONTINGENT, LET ALONE SUPER-ESSENCE.
THE SUPREME IS THE POWER REALLY MASTER OF HIMSELF.
THE SUPREME AS MASTER OF HIS OWN BEING.
IT IS IMPOSSIBLE TO TRANSCEND THE FIRST.
THE SUPREME, BEING WHAT HE IS, IS NOT PRODUCED BY CHANCE.
HOW THE SUPREME IS EVEN BEYOND HIS OWN MASTER.
ALL SUCH LANGUAGE ABOUT THE DIVINITY IS METAPHORICAL.
THE SUPREME IS A UNITY OF WILL, BEING AND ACTUALIZATION.
THE SUPREME WOULD WISH TO BE WHAT HE IS.
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.
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.
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.
FLUCTUATION NEED NOT INTERFERE WITH CONTINUANCE.
FIRE, THOUGH AN APPARENT EXCEPTION, STILL CONFORMS TO THIS PROCEDURE.
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.
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.
SIXTH ENNEAD, BOOK ONE.
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.
5. What relation to quantity exists in speech, time, and movement?
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.
3. QUALITIES.[260]
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.
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.
PSYCHOLOGICAL THEORY OF QUALITY.
RELATION BETWEEN THE THING QUALIFIED AND THE QUALITY.
ACTIVITY DOES NOT ALTER THE QUALITY.
4. WHEN.
IF TIME BE A QUANTITY; WHY SHOULD "TIME WHEN" FORM A SEPARATE CATEGORY?
5. WHERE, OR, PLACE.
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?
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.
7. POSSESSION.
23. Let us now examine the category of "having" (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.
ABSOLUTE EXISTENCE PRECEDES CONTINGENT EXISTENCE.
THE STOIC GOD IS ONLY MODIFIED MATTER.
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.
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.
THE ONE IS SO FAR ABOVE ALL THE GENERA AS NOT TO BE COUNTED.
THE RELATED ONE IS IN SOME GENERA, BUT NOT IN OTHERS.
THE PARTS OF A MANIFOLD UNITY ARE APART ONLY FOR EXAMINATION.
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.
BY TENDING TOWARDS THE ONE, EVERYTHING TENDS TOWARDS THE GOOD.
THESE GENERA EXIST IN BOTH THE SUBORDINATE OBJECTS, AND THEMSELVES.
QUANTITY IS A SECONDARY GENUS, THEREFORE NOT A FIRST.
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]
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.
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.
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?
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.
ESSENCES DIFFER ACCORDING TO PARTICIPATION IN FORM.
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.
QUANTITY ADMITS OF CONTRARIES (POLEMIC AGAINST ARISTOTLE).[385]
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.
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.
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.
ETERNITY AS A UNION OF THE FIVE CATEGORIES.
THE LIFE OF THE INTELLIGENCE IS EVER CONTEMPORANEOUS.
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.
TO STUDY TIME WE HAVE TO DESCEND FROM THE INTELLIGIBLE WORLD.
B. TIME.
THE OPINIONS OF THE PHILOSOPHERS ABOUT TIME MUST BE STUDIED.
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.
NOR CAN TIME BE A NUMBERED NUMBER (AS ARISTOTLE CLAIMED[452]).
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.
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.
PLATO DOES MAKE SOME STATEMENTS THAT ALLOW OF BEING JUSTIFIED.
THE PRIMARY MOVEMENT OF INTELLIGENCE THE INFORMING POWER OF TIME.
THE MOVEMENT OF THE SOUL IS ATTRIBUTED TO THE PRIMARY MOVEMENT.
APPROVAL OF ARISTOTLE: TIME IS ALSO WITHIN US.
FOOTNOTES:
Infrequent spelling of "Plotinus" changed to the predominant "Plotinos."
3. Some footnotes have no anchors. These are noted below.