,,volume ,,iv4 ,,works ,,of ,,plotinos4 ,,plotinos ,complete ,works ,in ,chronological ,order1 ,grouped in ,four ,periods2 ,with ,,biography by ,,porphyry1 ,,eunapius1 ,,suidas1 ,,commentary by ,,porphyry1 ,,illustrations by ,,jamblichus ,,ammonius1 ,,studies in ,sources1 ,development1 ,influence2 ,,index of ,subjects1 ,thoughts and ,words4 by ,,kenneth ,,sylvan ,,guthrie1 ,professor in ,extension1 ,university of the ,south1 ,sewanee2 ,a4,m41 ,sewanee1 and ,harvard2 ,ph4,d41 ,tulane1 and ,columbia4 ,m4,d41 ,medico-,chirurgical ,college1 ,philadelphia4 ,,vol4 ,,iv ,eustochian ,books1 #df-ed2 ,comment4 ,,comparative ,,literature ,,press ,p4,o4 ,box #db1 ,,alpine1 ,n4,j41 ,u4,s4,a4 ,copyright1 #aiah1 by ,kenneth ,sylvan ,guthrie4 ,all ,rights1 including that of ,translation1 ,reserved4 ,entered at ,stationers' ,hall1 by ,george ,bell and ,sons1 ,portugal ,street1 ,lincoln's ,inn1 ,london4 ,,first ,,ennead1 ,,book ,,four4 ,whether ,animals ,may ,be ,termed ,happy4#a ,,definitions ,,of ,,happiness4 #a4 ,the 7,aristotelian7 ideal of living well and happiness are 7practically7 identical4 ,should we1 on that account1 grant even to animals the privilege of achieving happiness8 ,why might we not say that they live well1 if it be granted them1 in their lives1 to follow the course of nature1 without obstacles8 ,for if to live well consist either in pleasure 7pleasant passions1 as the ,epicureans taught71 or in realizing one's own individual aim 7the ,stoic ideal71 then this living well is1 in either case1 possible for animals1 who can both enjoy pleasure1 and accomplish their peculiar aim4 ,thus singing birds live a life desirable for them1 if they enjoy pleasure1 and sing conformably to their nature4 ,if further we should define happiness as achieving the supreme purpose towards which nature aspires 7the ,stoic ideal71 we should1 even in this case1 admit that animals share in happiness when they accomplish this supreme purpose4 ,then nature arouses in them no further desires1 because their whole career is completed1 and their life is filled from beginning to end4 ,,whether ,,plants ,,may ,,be ,,termed ,,happy4 ,there are no doubt some who may object to our admitting to happiness living beings other than man4 ,they might even point out that on this basis happiness could not be refused to even the lowest beings1 such as plants3 for they also live1 their life also has a purpose1 by which they seek to fulfil their development4 ,however1 it would seem rather unreasonable to say1 that living beings other than humans cannot possess happiness by this mere reason that to us they seem pitiable4 ,besides1 it would be quite possible to deny to plants what may be predicated of other living beings1 on the grounds that plants lack emotion4 ,some might hold they are capable of happiness1 on the strength of their possessing life1 for a being that lives can live well or badly2 and in this way we could say that they possess or lack well-being1 and bear1 or do not bear fruits4 ,if 7as ,aristippus thought71 pleasure is the goal of man1 and if to live well is constituted by enjoying it1 it would be absurd to claim that no living beings other than man could live well4 ,the same argument applies if we define happiness as 7a state of imperturbable tranquility1 by ,epicurus called7 ataraxy2#b or as 7the ,stoic ideal1#c of7 living conformably to nature4 ,,living ,,well ,,need ,,not ,,be ,,extended ,,even ,,to ,,all ,,animals4 #b4 ,those who deny the privilege of living well to plants1 because these lack sensation1 are not on that account obliged to grant it to all animals4 ,for1 if sensation consist in the knowledge of the experienced affection1 this affection must already be good before the occurrence of the knowledge4 ,for instance1 the being must be in a state conformable to nature even though ignorant thereof4 ,he must fulfil his proper function even when he does not know it4 ,he must possess pleasure before perceiving it4 ,thus if1 by the possession of this pleasure1 the being already possesses the ,good1 he thereby possesses even well-being4 ,what need then is there to join thereto sensation1 unless indeed well-being be defined as sensation and knowledge 7of an affection or state of the soul7 rather than in the latter affection and state of the soul itself8 ,,even ,,they ,,who ,,define ,,happiness ,,as ,,sensation ,,seek ,,higher ,,happiness4 ,the ,good would thus be reduced to no more than sensation1 or the actualization of the sense-life4 ,in this case1 to possess it1 it is sufficient to perceive irrespective of the content of that perception4 ,other persons might assert that goodness results from the union of these two things3 of the state of the soul1 and of the knowledge the soul has of it4 ,if then the ,good consist in the perception of some particular state1 we shall have to ask how elements which1 by themselves1 are indifferent could1 by their union1 constitute the good4 ,other theories are that the ,good consists in some particular state1 or in possession of some particular disposition1 and conscious enjoyment of the presence of the ,good4 ,these would1 however1 still have to answer the question whether1 for good living1 it be sufficient that the being knows he possesses this state2 or must he know not only that this state is pleasant1 but also that it is the ,good8 ,if then it be necessary to realize that it is the ,good1 the matter is one no longer of the function of sensation1 but of a faculty higher than the senses4 ,to live well1 in this case1 it will no longer be sufficient to possess pleasure1 but we shall have to know that pleasure is the ,good4 ,the cause of happiness will not be the presence of pleasure itself1 but the power of judging that pleasure is a good4 ,now judgment is superior to affection2 it is reason or intelligence1 while pleasure is only an affection1 and what is irrational could not be superior to reason4 ,how would reason forget itself to recognize as superior what is posited in a genus opposed to it8 ,these men who deny happiness to plants1 who explain it as some form of sensation1 seems to us1 in spite of themselves1 to be really seeking happiness of a higher nature1 and to consider it as this better thing which is found only in a completer life4 ,,not ,,even ,,reason ,,is ,a ,,sufficient ,,explanation ,,of ,,living ,,well4 ,there is a greater chance of being right in the opinion that happiness consists in the reasonable life1 instead of mere life1 even though united to sensation4 ,still even this theory must explain why happiness should be the privilege of the reasonable animal4 ,should we add to the idea of an animal the quality of being reasonable1 because reason is more sagacious1 more skilful in discovering1 and in procuring the objects necessary to satisfy the first needs of nature8 ,would you esteem reason just as highly if it were incapable of discovering1 or procuring these objects8 ,if we value reason only for the objects it aids us in getting1 happiness might very well belong to the very irrational beings1 if they are1 without reason1 able to procure themselves the things necessary to the satisfaction of the first needs of their nature4 ,in this case1 reason will be nothing more than an instrument4 ,it will not be worth seeking out for itself1 and its perfection1 in which virtue has been shown to consist1 will be of little importance4 ,the opposite theory would be that reason does not owe its value to its ability to procure for us objects necessary to the satisfaction of the first needs of nature1 but that it deserves to be sought out for itself4 ,but even here we would have to explain its function1 its nature1 and set forth how it becomes perfect4 ,if it were to be improvable1 it must not be defined as the contemplation of sense-objects1 for its perfection and essence 7being7 consist in a different 7and higher7 function4 ,it is not among the first needs of nature1 nor among the objects necessary to the satisfaction of its needs2 it has nothing to do with them1 being far superior4 ,otherwise1 these philosophers would be hard pressed to explain its value4 ,until they discover some nature far superior to the class of objects with which they at present remain1 they will have to remain where it suits them to be1 ignorant of what good living is1 and both how to reach that goal1 and to what beings it is possible4 ,,happiness ,,depends ,,exclusively ,,on ,,interior ,,characteristics4 #c4 ,dismissing these theories1 we return to our own definition of happiness4 ,we do not necessarily make life synonymous with happiness by attributing happiness to a living being4 ,otherwise1 we would be implying that all living beings can achieve it1 and we would be admitting to real complete enjoyment thereof all those who possessed that union and identity which all living beings are naturally capable of possessing4 ,finally1 it would be difficult to grant this privilege to the reasonable being1 while refusing it to the brute2 for both equally possess life4 ,they should1 therefore1 be capable of achieving happiness--for1 on this hypothesis1 happiness could be no more than a kind of life4 ,consequently1 the philosophers who make it consist in the rational life1 not in the life common to all beings1 do not perceive that they implicitly suppose that happiness is something different from life4 ,they are then obliged to say that happiness resides in a pure quality1 in the rational faculty4 ,but the subject 7to which they should refer happiness7 is the rational life1 since happiness can belong only to the totality 7of life joined to reason74 ,they therefore1 really limit the life they speak of to a certain kind of life2 not that they have the right to consider these two kinds of life 7life in general1 and rational life7 as being ranked alike1 as both members of a single division would be1 but another kind of distinction might be established between them1 such as when we say that one thing is prior1 and the other posterior4 ,since life may be understood in different senses1 and as it possesses different degrees1 and since by mere verbal similarity life may be equally predicated of plants and of irrational animals1 and since its differences consist in being more or less complete1 analogy demands a similar treatment of living well4 ,if1 by its life1 a being be the image of some other being1 by its happiness it will also be the image of the happiness of this other being4 ,if happiness be the privilege of complete life1 the being that possesses a complete life will also alone possess happiness2 for it possesses what is best since1 in the order of these existences1 the best is possession of the essence 7being7 and perfection of life4 ,consequently1 the ,good is not anything incidental1 for no subject could owe its good to a quality that would be derived from elsewhere4 ,what indeed could be added to complete life1 to render it excellent8 ,,the ,,good ,,consists ,,in ,,intelligence4 ,our own definition of the ,good1 interested as we are not in its cause1 but in its essence1 is that the perfect life1 that is genuine and real1 consists in intelligence4 ,the other kinds of life are imperfect4 ,they offer no more than the image of life4 ,they are not ,life in its fulness and purity4 ,as we have often said they are not life1 rather than its contrary4 ,in one word1 since all living beings are derived from one and the same ,principle1 and since they do not possess an equal degree of life1 this principle must necessarily be the primary ,life1 and perfectness4 ,,happiness ,,must ,,be ,,something ,,human4 #d4 ,if man be capable of possessing perfect ,life1 he is happy as soon as he possesses it4 ,if it were otherwise1 if the perfect life pertained to the divinities alone1 to them alone also would happiness belong4 ,but since we attribute happiness to men1 we shall have to set forth in what that which procures it consists4 ,i repeat1 what results from our former considerations1 namely1 that man has perfect ,life when1 besides the sense-life1 he possesses reason and true intelligence4 ,but is man as such stranger to the perfect ,life1 and does he possess it as something alien 7to his essential being78 ,no1 for no man lacks happiness entirely1 either actually or even potentially4 ,but shall we consider happiness as a part of the man1 and that he in himself is the perfect form of life8 ,we had better think that he who is a stranger to the perfect ,life possesses only a part of happiness1 as he possesses happiness only potentially2 but that he who possesses the perfect ,life in actuality1 and he who has succeeded in identifying himself with it1 alone is happy4 ,all the other things1 no more than envelope him 7as the ,stoics would say71 and could not be considered as parts of him1 since they surround him in spite of himself4 ,they would belong to him as parts of himself1 if they were joined to him by the result of his will4 ,what is the ,good for a man who finds himself in this condition8 ,by the perfect life which he possesses1 he himself is his own good4 ,the principle 7the ,good in itself7 which is superior 7to the perfect ,life7 is the cause of the good which is in him2 for we must not confuse the ,good in itself--and the good in man4 ,,we ,,know ,,we ,,have ,,reached ,,happiness ,,when ,,we ,,no ,,more ,,desire ,,anything4 ,that the man who has achieved perfect ,life possesses happiness is proved by his no longer desiring anything4 ,what more could he desire8 ,he could not desire anything inferior2 he is united to the best2 he1 therefore1 has fulness of life4 ,if he be virtuous he is fully happy1 and fully possesses the ,good1 for no good thing escapes him4 ,what he seeks is sought only by necessity1 less for him than for some of the things which belong to him4 ,he seeks it for the body that is united to him2 and though this body be endowed with life1 what relates to his needs is not characteristic of the real man4 ,the latter knows it1 and what he grants to his body1 he grants without in any way departing from his own characteristic life4 ,his happiness will1 therefore1 not be diminished in adversity1 because he continues to possess veritable life4 ,if he lose relatives or friends1 he knows the nature of death1 and besides those whom it strikes down know it also if they were virtuous4 ,though he may allow himself to be afflicted by the fate of these relatives or friends1 the affliction will not reach the intimate part of his nature2 the affliction will be felt only by that part of the soul which lacks reason1 and whose suffering the man will not share4 ,,men ,,must ,,seek ,,their ,,happiness ,,in ,,that ,,of ,,each ,,of ,,the ,,parts ,,of ,,their ,,nature4 #e4 ,it has often been objected that we should reckon with the bodily pains1 the diseases1 the obstacles which may hinder action1 cases of unconsciousness1 which might result from certain philtres and diseases 7as the ,peripatetics objected#d74 ,under these conditions1 they say1 the sage could not live well1 and be happy--without either mentioning poverty and lack of recognition4 ,all these evils1 not forgetting the famous misfortunes of ,priam1#e justify serious objections4 ,indeed1 even if the sage endured all these evils 7as indeed he easily does71 they would none the less be contrary to his will2 and happy life must necessarily be one that conforms to our will4 ,the sage is not only a soul endowed with particular dispositions2 the body also must be comprised within his personality 7as also thought the ,pythagorean ,archytas#f74 ,this assertion seems reasonable so far as the passions of the body are felt by the man himself1 and as they suggest desires and aversions to him4 ,if then pleasure be an element of happiness1 how could the man afflicted by the blows of fate and by pains still be happy1 even if he were virtuous8 ,to be happy1 the divinities need only to enjoy perfect life2 but men1 having their soul united to a lower part1 must seek their happiness in the life of each of these two parts that compose him1 and not exclusively in one of the two1 even though it were the higher4 ,indeed1 as soon as one of them suffers1 the other one1 in spite of its superiority1 finds its actions hindered4 ,otherwise we shall have to regard neither the body1 nor the sensations that flow from it2 and to seek only what by itself could suffice to procure happiness1 independently of the body4 ,,necessary ,,things ,,are ,,those ,,whose ,,possession ,,is ,,unconscious4 #f4 ,if our exposition of the subject had defined happiness as exemption from pain1 sickness1 reverses1 and great misfortunes1 7we would have implied that7 it would be impossible for us to taste happiness while exposed to one of those evils4 ,but if happiness consist in the possession of the real good1 why should we forget this good to consider its accessories8 ,why1 in the appreciation of this good1 should we seek things which are not among the number of its elements8 ,if it consisted in a union of the true goods with those things which alone are necessary to our needs1 or which are so called1 even without being such1 we should have to strive to possess the latter also4 ,but as the goal of man must be single and not manifold--for otherwise it would be usual to say that he seeks his ends1 rather than the more common expression1 his end--we shall have to seek only what is most high and precious1 what the soul somehow wishes to include4 ,her inclination and will cannot aspire to anything which is not the sovereign good4 ,reason only avoids certain evils1 and seeks certain advantages1 because it is provoked by their presence2 but it is not so led by nature4 ,the principal tendency of the soul is directed towards what is best2 when she possesses it1 she is satisfied1 and stops2 only then does she enjoy a life really conformable to her will4 ,speaking of will strictly1#g and not with unjustifiable license1 the task of the will is not to procure things necessary to our needs 787 ,of course we judge that it is suitable to procure things that are necessary1 as we in general avoid evils4 ,but the avoiding of them is no aim desirable in itself2 such would rather be not to need to avoid them4 ,this1 for instance1 occurs when one possesses health and is exempt from suffering4 ,which of these advantages most attracts us8 ,so long as we enjoy health1 so long as we do not suffer1 it is little valued4 ,now advantages which1 when present1 have no attraction for the soul1 and add nothing to her happiness1 and which1 when absent1 are sought as causes of the suffering arising from the presence of their contraries1 should reasonably be called necessity rather than goods1 and not be reckoned among the elements of our goal4 ,when they are absent and replaced by their contraries1 our goal remains just what it was4 ,,evils ,,which ,,the ,,wise ,,man ,,can ,,support ,,without ,,disturbance ,,of ,,his ,,happiness4 #g4 ,why then does the happy man desire to enjoy the presence of these advantages1 and the absence of their contraries8 ,it must be because they contribute1 not to his happiness1 but to his existence2 because their contraries tend to make him lose existence1 hindering the enjoyment of the good1 without however removing it4 ,besides1 he who possesses what is best wishes to possess it purely1 without any mixture4 ,nevertheless1 when a foreign obstacle occurs1 the good still persists even in spite of this obstacle4 ,in short1 if some accident happen to the happy man against his will1 his happiness is in no way affected thereby4 ,otherwise1 he would change and lose his happiness daily2 as if1 for instance1 he had to mourn a son1 or if he lost some of his possessions4 ,many events may occur against his wish without disturbing him in the enjoyment of the good he has attained4 ,it may be objected that it is the great misfortunes1 and not trifling accidents 7which can disturb the happiness of the wise man74 ,nevertheless1 in human things1 is there any great enough not to be scorned by him who has climbed to a principle superior to all1 and who no longer depends on lower things8 ,such a man will not be able to see anything great in the favors of fortune1 whatever they be1 as in being king1 in commanding towns1 or peoples2 in founding or building cities1 even though he himself should receive that glory2 he will attach no importance to the loss of his power1 or even to the ruin of his fatherland4 ,if he consider all that as a great evil1 or even only as an evil1 he will have a ridiculous opinion4 ,he will no longer be a virtuous man2 for1 as ,jupiter is my witness1 he would be highly valuing mere wood1 or stones1 birth1 or death2 while he should insist on the incontestable truth that death is better than the corporeal life 7as held by ,herodotus74 ,even though he were sacrificed1 he would not consider death any worse merely because it occurred at the feet of the altars4 ,being buried is really of small importance1 for his body will rot as well above as below ground 7as thought ,theodorus of ,cyrene74#h ,neither will he grieve at being buried without pomp and vulgar ostentation1 and to have seemed unworthy of being placed in a magnificent tomb4 ,that would be smallness of mind4 ,if he were carried off as a captive1 he would still have a road open to leave life1 in the case that he should no longer be allowed to hope for happiness4 7,nor would he be troubled if the members of his family1 such as sons 787 and daughters 7and female relatives87 were carried off into captivity4 ,if he had arrived to the end of his life without seeing such occurrences 7we would indeed be surprised74 ,would he leave this world supposing that such things cannot happen8 ,such an opinion would be absurd4 ,would he not have realized that his own kindred were exposed to such dangers8 ,the opinion that such things could happen will not make him any less happy4 ,no1 he will be happy even with that belief4 ,he would still be so even should that occur2 he will indeed reflect that such is the nature of this world1 that one must undergo such accidents1 and submit4 ,often perhaps men dragged into captivity will live better 7than in liberty72 and besides1 if their captivity be insupportable1 it is in their power to release themselves4 ,if they remain1 it is either because their reason so induces them--and then their lot cannot be too hard2 or it is against the dictates of their reason1 in which case they have none but themselves to blame4 ,the wise man1 therefore1 will not be unhappy because of the folly of his own people2 he will not allow his lot to depend on the happiness or misfortunes of other people4 ,,no ,,misfortune ,,is ,,too ,,great ,,to ,,be ,,conquered ,,by ,,virtue4 #h4 ,if the griefs that he himself undergoes are great1 he will support them as well as he can2 if they exceed his power of endurance1 they will carry him off 7as thought ,seneca#i74 ,in either case1 he will not1 in the midst of his sufferings1 excite any pity3 7ever master of his reason7 he will not allow his own characteristic light to be extinguished4 ,thus the flame in the lighthouse continues to shine1 in spite of the raging of the tempest1 in spite of the violent blowing of the winds4 7,he should not be upset7 even by loss of consciousness1 or even if pain becomes so strong that its violence could almost annihilate him4 ,if pain become more intense1 he will decide as to what to do2 for1 under these circumstances1 freedom of will is not necessarily lost 7for suicide remains possible1 as thought ,seneca#aj74 ,besides1 we must realize that these sufferings do not present themselves to the wise man1 under the same light as to the common man2 that all these need not penetrate to the sanctuary of the man's life2 which indeed happens with the greater part of pains1 griefs and evils that we see being suffered by others2 it would be proof of weakness to be affected thereby4 ,a no less manifest mark of weakness is to consider it an advantage to ignore all these evils1 and to esteem ourselves happy that they happen only after death1#aa without sympathizing with the fate of others1 and thinking only to spare ourselves some grief4 ,this would be a weakness that we should eliminate in ourselves1 not allowing ourselves to be frightened by the fear of what might happen4 ,the objection that it is natural to be afflicted at the misfortunes of those who surround us1 meets the answer that1 to begin with1 it is not so with every person2 then1 that it is part of the duty of virtue to ameliorate the common condition of human nature1 and to raise it to what is more beautiful1 rising above the opinions of the common people4 ,it is indeed beautiful not to yield to what the common people usually consider to be evils4 ,we should struggle against the blows of fortune not by affected ignoring 7of difficulties1 like an ostrich71 but as a skilful athlete who knows that the dangers he is incurring are feared by certain natures1 though a nature such as his bears them easily1 seeing in them nothing terrible1 or at least considering them terrifying only to children4 ,certainly1 the wise man would not have invited these evils2 but on being overtaken by them he opposes to them the virtue which renders the soul unshakable and impassible4 ,,wisdom ,,is ,,none ,,the ,,less ,,happy ,,for ,,being ,,unconscious ,,of ,,itself4 #i4 ,it may further be objected that the wise man might lose consciousness1 if overwhelmed by disease1 or the malice of magic4 ,would he still remain happy8 ,either he will remain virtuous1 being only fallen asleep2 in which case he might continue to be happy1 since no one claims he must lose happiness because of sleep1 inasmuch as no reckoning of the time spent in this condition is kept1 and as he is none the less considered happy for life4 ,on the other hand1 if unconsciousness be held to terminate virtue1 the question at issue is given up2 for1 supposing that he continues to be virtuous1 the question at issue was1 whether he remain happy so long as he remains virtuous4 ,it might indeed still be objected that he cannot be happy if he remain virtuous without feeling it1 without acting in conformity with virtue4 ,our answer is that a man would not be any less handsome or healthy for being so unconsciously4 ,likewise1 he would not be any less wise merely for lack of consciousness thereof4 ,,though ,,happiness ,,is ,,actualized ,,wisdom ,,we ,,do ,,not ,,lose ,,it ,,when ,,unconscious4 ,,we ,,do ,,not ,,lose ,,it ,,because ,,we ,,ourselves ,,are ,,actualizations ,,of ,,intelligence4 ,once more it may be objected that it is essential to wisdom to be self-conscious1 for happiness resides only in actualized wisdom4 ,this objection would hold if reason and wisdom were incidentals4 ,but if the hypostatic substance of wisdom consist in an essence 7being71 or rather1 in being itself1 and if this being do not perish during sleep1 nor during unconsciousness1 if consequently the activity of being continue to subsist in him2 if by its very nature this 7being7 ceaselessly watch1 then the virtuous man must even in this state 7of sleep or unconsciousness71 continue to exercise his activity4 ,besides1 this activity is ignored only by one part of himself1 and not by himself entirely4 ,thus during the operation of the actualization of growth1#ab the perception of its activity is not by his sensibility transmitted to the rest of the man4 ,if our personality were constituted by this actualization of growth1 we would act simultaneously with it2 but we are not this actualization1 but that of the intellectual principle1 and that is why we are active simultaneously with this 7divine intellectual activity74 ,,intelligence ,,is ,,not ,,dependent ,,on ,,consciousness4 #aj4 ,the reason that intelligence remains hidden is just because it is not felt2 only by the means of this feeling can this activity be felt2 but why should intelligence cease to act 7merely because it was not felt78 ,on the other hand1 why could the soul not have turned her activity towards intelligence before having felt or perceived it8 ,since 7for intelligence7 thinking and existence are identical1 perception must have been preceded by some actualization4 ,it seems impossible for perception to arise except when thought reflects upon itself1 and when the principle whose activity constitutes the life of the soul1 so to speak1 turns backwards1 and reflects1 as the image of an object placed before a brilliant polished mirror reflects itself therein4 ,likewise1 if the mirror be placed opposite the object1 there is no more image2 and if the mirror be withdrawn or badly adjusted1 there is no more image1 though the luminous object continue to act4 ,likewise1 when that faculty of the soul which represents to us the images of discursive reason and of intelligence is in a suitable condition of calm1 we get an intuition--that is1 a somewhat sensual perception thereof--with the prior knowledge of the activity of the intelligence1 and of discursive reason4 ,when1 however1 this image is troubled by an agitation in the mutual harmony of the organs1 the discursive reason1 and the intelligence continue to act without any image1 and the thought does not reflect in the imagination4 ,therefore we shall have to insist that thought is accompanied by an image without1 nevertheless1 being one itself4 ,while we are awake1 it often happens to us to perform praiseworthy things1 to meditate and to act1 without being conscious of these operations at the moment that we produce them4 ,when for instance we read something1 we are not necessarily self-conscious that we are reading1 especially if our attention be fully centered on what we read4 ,neither is a brave man who is performing a courageous deed1 self-conscious of his bravery4 ,there are many other such cases4 ,it would therefore seem that the consciousness of any deed weakens its energy1 and that when the action is alone 7without that consciousness7 it is in a purer1 livelier and more vital condition4 ,when virtuous men are in that condition 7of absence of self-consciousness71 their life is more intense because it concentrates in itself instead of mingling with feeling4 ,,the ,,only ,,object ,,of ,,the ,,virtuous ,,will ,,is ,,the ,,conversion ,,of ,,the ,,soul ,,towards ,,herself4 #aa4 ,it has sometimes been said that a man in such a condition does not really live4 7,if such be their honest opinion71 they must be told that he does live1 even if they be incapable of understanding his happiness and his life4 ,if this seem to them incredible1 they should reflect whether their own admission that such a man lives and is virtuous1 does not imply that under those circumstances he is happy4 ,neither should they begin by supposing that he is annihilated1 only later to consider whether he be happy4 ,neither should they confine themselves to externalities after having admitted that he turns his whole attention on things that he bears within himself2 in short1 not to believe that the goal of his will inheres in external objects4 ,indeed1 such considering of external objects as the goal of the will of the virtuous man1 would be tantamount to a denial of the very essence 7being7 of happiness2 likewise1 insisting that those are the objects he desires4 ,his wish would undoubtedly be that all men should be happy1 and that none of them should suffer any evil2 but1 nevertheless1 he is none the less happy when that does not happen4 ,other people1 again1 would say that it was unreasonable for the virtuous man to form such an 7impossible7 wish1 since elimination of evils here below is out of the question4#ac ,this1 however1 would constitute an admission of our belief that the only goal of the virtuous man's will is the conversion of the soul towards herself4#ad ,,the ,,pleasures ,,claimed ,,for ,,the ,,virtuous ,,man ,,are ,,of ,a ,,higher ,,kind4 #ab4 ,we grant1 however1 that the pleasures claimed for the virtuous man are neither those sought by debauchees1 nor those enjoyed by the body4 ,those pleasures could not be predicated of him without degrading his felicity4 ,nor can we claim for him raptures of delight--for what would be their use8 ,it is sufficient to suppose that the virtuous man tastes the pleasures attached to the presence of goods1 pleasures which must consist neither in motions1 nor be accidental4 ,he enjoys the presence of those 7higher7 goods because he is present to himself2 from that time on he lingers in a state of sweet serenity4 ,the virtuous man1 therefore1 is always serene1 calm1 and satisfied4 ,if he be really virtuous1 his state cannot be troubled by any of the things that we call evils4 ,those who in the virtuous life are seeking for pleasures of another kind are actually seeking something else than the virtuous life4 ,,in ,,the ,,virtuous ,,man ,,the ,,part ,,that ,,suffers ,,is ,,the ,,higher2 ,,therefore ,,he ,,really ,,does ,,not ,,suffer ,,as ,,do ,,those ,,who ,,suffer ,,chiefly ,,physically4 #ac4 ,the actions of the virtuous man could not be hindered by fortune1 but they may vary with the fluctuations of fortune4 ,all will be equally beautiful1 and1 perhaps1 so much the more beautiful as the virtuous man will find himself placed amidst more critical circumstances4 ,any acts that concern contemplation1 which relate to particular things1 will be such that the wise man will be able to produce them1 after having carefully sought and considered what he is to do4 ,within himself he finds the most infallible of the rules of conduct1 a rule that will never fail him1 even were he within the oft-discussed bull of ,phalaris4 ,it is useless for the vulgar man to repeat1 even twice or thrice1#ae that such a fate is sweet2 for if a man were to utter those words1 they are uttered by that very 7animal7 part that undergoes those tortures4 ,on the contrary1 in the virtuous man1 the part that suffers is different from that which dwells within itself1 and which1 while necessarily residing within itself1 is never deprived of the contemplation of the universal ,good4 ,,man ,,becomes ,,wise ,,by ,,establishing ,a ,,spiritual ,,preponderance4 #ad4 ,man1 and specially the virtuous man1 is constituted not by the composite of soul and body1#af as is proved by the soul's power to separate herself from the body1#ag and to scorn what usually are called goods4 ,it would be ridiculous to relate happiness to the animal part of man1 since happiness consists in living well1 and living well1 being an actualization1 belongs to the soul1 exclusively4 ,not even does it extend to the entire soul1 for happiness does not extend to that part of the soul concerned with growth1 having nothing in common with the body1 neither as to its size1 nor its possible good condition4 ,nor does it depend on the perfection of the senses1 because their development1 as well as that of the organs1 weights man down1 and makes him earthy4 ,doing good will be made easier by establishing a sort of counter-weight1 weakening the body1 and taming its motions1 so as to show how much the real man differs from the foreign things that 7to speak as do the ,stoics71 surround him4 ,however much the 7earthy7 common man enjoy beauty1 greatness1 wealth1 command over other men1 and earthly luxuries1 he should not be envied for the deceptive pleasure he takes in all these advantages4 ,to begin with1 the wise man will probably not possess them2 but if he do possess them1 he will voluntarily diminish them1 if he take due care of himself4 ,by voluntary negligence he will weaken and disfigure the advantages of his body4 ,he will abdicate from dignities4 ,while preserving the health of his body1 he will not desire to be entirely exempt from disease and sufferings4 ,if he never experienced these evils1 he will wish to make a trial of them during his youth4 ,but when he has arrived at old age1 he will no longer wish to be troubled either by pains1 or pleasures1 or anything sad or agreeable that relates to the body2 so as not to be forced to give it his attention4 ,he will oppose the sufferings he will have to undergo with a firmness that will never forsake him4 ,he will not believe that his happiness is increased by pleasures1 health or rest1 nor destroyed nor diminished by their contraries4 ,as the former advantages do not augment his felicity1 how could their loss diminish it8 ,,two ,,wise ,,men ,,will ,,be ,,equally ,,happy1 ,,in ,,spite ,,of ,,differences ,,of ,,fortune4 #ae4 ,let us now imagine two wise men1 the first of whom possesses everything that heart can wish for1 while the other is in a contrary position4 ,shall they be said to be equally happy8 ,yes1 if they be equally wise4 ,even if the one possessed physical beauty1 and all the other advantages that do not relate either to wisdom1 virtue1 contemplation of the good1 or perfect life2 what would be the use of all that since he who possesses all these advantages is not considered as really being happier than he who lacks them8 ,such wealth would not even help a flute-player to accomplish his object6 ,we1 however1 consider the happy man only from the standpoint of the weakness of our mind1 considering as serious and frightful what the really happy man considers indifferent4 ,for the man could not be wise1 nor consequently happy1 so long as he has not succeeded in getting rid of all these vain ideas1 so long as he has not entirely transformed himself1 so long as he does not within himself contain the confidence that he is sheltered from all evil4 ,only then will he live without being troubled by any fear4 ,the only thing that should affect him1 would be the fear that he is not an expert in wisdom1 that he is only partly wise4 ,as to unforeseen fears that might get the better of him before he had had the time to reflect1 during a moment of abstraction of attention1 the wise man will hasten to turn them away1 treating that which within himself becomes agitated as a child that has lost its way through pain4 ,he will tranquilize it either by reason1 or even by a threat1 though uttered without passion4 ,thus the mere sight of a worthy person suffices to calm a child4 ,besides1 the wise man will not hold aloof either from friendship nor gratitude4 ,he will treat his own people as he treats himself2 giving to his friends as much as to his own person2 and he will give himself up to friendship1 without ceasing to exercise intelligence therein4 ,,the ,,wise ,,man ,,remains ,,unattached4 #af4 ,if the virtuous man were not located in this elevated life of intelligence2 if on the contrary he were supposed to be subject to the blows of fate1 and if we feared that they would overtake him1 our ideal would no longer be that of the virtuous man such as we outline it2 we would be considering a vulgar man1 mingled with good and evil1 of whom a life equally mingled with good and evil would be predicated4 ,even such a man might not easily be met with1 and besides1 if we did meet him1 he would not deserve to be called a wise man2 for there would be nothing great about him1 neither the dignity of wisdom1 nor the purity of good4 ,happiness1 therefore1 is not located in the life of the common man4 ,plato rightly says that you have to leave the earth to ascend to the good1 and that to become wise and happy1 one should turn one's look towards the only ,good1 trying to acquire resemblance to ,him1 and to live a life conformable to ,him4#ah ,that indeed must suffice the wise man to reach his goal4 ,to the remainder he should attach no more value than to changes of location1 none of which can add to his happiness4 ,if indeed he pay any attention to external things scattered here and there around him1 it is to satisfy the needs of his body so far as he can4 ,but as he is something entirely different from the body1 he is never disturbed at having to leave it2 and he will abandon it whenever nature will have indicated the time4 ,besides1 he always reserves to himself the right to deliberate about this 7time to leave the world by suicide74#ai ,achievement of happiness will indeed be his chief goal2 nevertheless1 he will also act1 not only in view of his ultimate goal1 or himself1 but on the body to which he is united4 ,he will care for this body1 and will sustain it as long as possible4 ,thus a musician uses his lyre so long as he can2 but as soon as it is beyond using1 he repairs it1 or abandons playing the lyre1 because he now can do without it4 ,leaving it on the ground1 he will look at it almost with scorn1 and will sing without its accompaniment4 ,nevertheless it will not have been in vain that this lyre will have been originally given to him2 for he will often have profited by its use4 ,,third ,,ennead1 ,,book ,,two4 ,of ,providence4#bj ,,epicurus ,,taught ,,chance ,,and ,,the ,,gnostics ,,an ,,evil ,,creator4 #a4 ,when ,epicurus#ba derives the existence and constitution of the universe from automatism and chance1 he commits an absurdity1 and stultifies himself4 ,that is self-evident1 though the matter have elsewhere been thoroughly demonstrated4#bb ,but 7if the world do not owe its origin to chance7 we will be compelled to furnish an adequate reason for the existence and creation of all these beings4 ,this 7teleological7 question deserves the most careful consideration4 ,things that seem evil do indeed exist1 and they do suggest doubts about universal ,providence2 so that some 7like ,epicurus#bc7 insist there is no providence1 while others 7like the ,gnostics#bd71 hold that the demiurgic creator is evil4 ,the subject1 therefore1 demands thorough investigation of its first principles4 ,,particular ,,and ,,universal ,,providence ,,assumed ,,as ,,premises4 ,let us leave aside this individual providence1 which consists in deliberating before an action1 and in examining whether we should or should not do something1 or whether we should give or not give it4 ,we shall also assume the existence of the universal ,providence1 and from this principle we shall deduce the consequences4 ,,providence ,,is ,,not ,,particular ,,because ,,the ,,world ,,had ,,no ,,beginning4 ,we would acknowledge the existence of a particular ,providence1 such as we mentioned above1 if we thought that the world had had a beginning of existence1 and had not existed since all eternity4 ,by this particular ,providence we mean a recognition1 in the divinity1 of a kind of prevision and reasoning 7similar to the reasoning and prevision of the artist who1 before carrying out a work1 deliberates on each of the parts that compose it#be74 ,we would suppose that this prevision and reasoning were necessary to determine how the universe could have been made1 and on what conditions it should have been the best possible4 ,but as we hold that the world's existence had no beginning1 and that it has existed since all time1 we can1 in harmony with reason and our own views1 affirm that universal ,providence consists in this that the universe is conformed to ,intelligence1 and that ,intelligence is prior to the universe1 not indeed in time--for the existence of the ,intelligence did not temporarily precede that of the universe--but 7in the order of things71 because1 by its nature1 ,intelligence precedes the world that proceeds from it1 of which it is the cause1 type#bf and model1 and cause of unchanged perpetual persistence4 ,,how ,,intelligence ,,continues ,,to ,,make ,,the ,,world ,,subsist4 ,this is how ,intelligence continues to make the world subsist4 ,pure ,intelligence and ,being in itself constitute the genuine 7intelligible7 ,world that is prior to everything1 which has no extension1 which is weakened by no division1 which has no imperfection1 even in its parts1 for none of its parts are separated from its totality4 ,this world is the universal ,life and ,intelligence4 ,its unity is both living and intelligent4 ,in it each part reproduces the whole1 its totality consists of a perfect harmony1 because nothing within it is separate1 independent1 or isolated from anything else4 ,consequently1 even if there were mutual opposition1 there would be no struggle4 ,being everywhere one and perfect1 the intelligible ,world is permanent and immutable1 for it contains no internal reaction of one opposite on another4 ,how could such a reaction take place in this world1 since nothing is lacking in it8 ,why should ,reason produce another ,reason within it1 and ,intelligence produce another ,intelligence#bg merely because it was capable of doing so8 ,if so1 it would not1 before having produced1 have been in a perfect condition2 it would produce and enter in motion because it contained something inferior4#bh ,but blissful beings are satisfied to remain within themselves1 persisting within their essence4 ,a multiple action compromises him who acts by forcing him to issue from himself4 ,the intelligible ,world is so blissful that even while doing nothing it accomplishes great things1 and while remaining within itself it produces important operations4 ,,the ,,sense-,,world ,,created ,,not ,,by ,,reflection1 ,,but ,,by ,,self-,,necessity4 #b4 ,the sense-world draws its existence from that intelligible ,world4 ,the sense-world1 however1 is not really unitary2 it is indeed multiple1 and divided into a plurality of parts which are separated from each other1 and are mutually foreign4 ,not love reigns there1 but hate1 produced by the separation of things which their state of imperfection renders mutually inimical4 ,none of its parts suffices to itself4 ,preserved by something else1 it is none the less an enemy of the preserving ,power4 ,the sense-world has been created1 not because the divinity reflected on the necessity of creating1 but because 7in the nature of things7 it was unavoidable that there be a nature inferior to the intelligible ,world1 which1 being perfect1 could not have been the last degree of existence4#bi ,it occupied the first rank1 it had great power1 that was universal and capable of creating without deliberation4 ,if it had had to deliberate1 it would not1 by itself1 have expressed the power of creation4 ,it would not have possessed it essentially4 ,it would have resembled an artisan1 who1 himself1 does not have the power of creating1 but who acquires it by learning how to work4 ,by giving something of itself to matter1 ,intelligence produced everything without issuing from its rest or quietness4 ,that which it gives is ,reason1 because reason is the emanation of ,intelligence1 an emanation that is as durable as the very existence of ,intelligence4 ,in a seminal reason all the parts exist in an united condition1 without any of them struggling with another1 without disagreement or hindrance4 ,this ,reason then causes something of itself to pass into the corporeal mass1 where the parts are separated from each other1 and hinder each other1 and destroy each other4 ,likewise1 from this unitary ,intelligence1 and from the ,reason that proceeds thence1 issues this universe whose parts are separate and distinct from each other1 some of the parts being friendly and allied1 while some are separate and inimical4 ,they1 therefore1 destroy each other1 either voluntarily or involuntarily1 and through this destruction their generation is mutually operated4 ,in such a way did the divinity arrange their actions and experiences that all concur in the formation of a single harmony1#cj in which each utters its individual note because1 in the whole1 the ,reason that dominates them produces order and harmony4 ,the sense-world does not enjoy the perfection of ,intelligence and ,reason3 it only participates therein4 ,consequently1 the sense-world needed harmony1 because it was formed by the concurrence of ,intelligence and necessity4#ca ,necessity drives the sense-world to evil1 and to what is irrational1 because necessity itself is irrational2 but ,intelligence dominates necessity4 ,the intelligible ,world is pure reason2 none other could be such4 ,the world1 which is born of it1 had to be inferior to it1 and be neither pure reason1 nor mere matter2 for order would have been impossible in unmingled matter4 ,the sense-world1 therefore1 is a mixture of matter and ,reason2 those are the elements of which it is composed4 ,the principle from which this mixture proceeds1 and which presides over the mixture1 is the ,soul4 ,neither must we imagine that this presiding over the mixture constitutes an effort for the ,soul2 for she easily administers the universe1 by her presence4#cb ,,the ,,world ,,should ,,not ,,be ,,blamed ,,for ,,its ,,imperfections4 #c4 ,for not being beautiful this world should not be blamed2 neither for not being the best of corporeal worlds2 nor should the ,cause1 from which it derives its existence1 be accused4 ,to begin with1 this world exists necessarily4 ,it is not the work of a reflecting determination4 ,it exists because a superior ,being naturally begets it in ,his own likeness4 ,even if its creation were the result of reflective determination1 it could not shame its author2 for the divinity made the universe beautiful1 complete and harmonious4 ,between the greater and lesser parts ,he introduced a fortunate accord4 ,a person who would blame the totality of the world from consideration of its parts is therefore unjust4 ,he should examine the parts in their relation to the totality1 and see whether they be in accord and in harmony with it4 ,then the study of the whole should continue down to that of the least details4 ,otherwise criticism does not apply to the world as a whole1 but only to some of its parts4 ,for instance1 we well know how admirable1 as a whole1 is man2 yet we grant that there would be justification for criticism of a separate hair1 or toe1 or some of the vilest animals1 or ,thersites1 as a specimen of humanity4 ,,the ,,world',s ,,testimony ,,to ,,its ,,creator4 ,since the work under consideration is the entire world1 we would1 were our intelligence attentively to listen to its voice1 hear it exclaim as follows3 ,it is a divinity who has made ,me1 and from the divinity's hands ,i issued complete1 including all animated beings1 entire and self-sufficient1 standing in need of nothing1 since everything is contained within ,me2 plants1 animals1 the whole of ,nature1 the multitude of the divinities1 the troupe of guardians1 excellent souls1 and the men who are happy because of virtue4 ,this refers not only to the earth1 which is rich in plants and animals of all kinds2 the power of the ,soul extends also to the sea4 ,nor are the air and entire heaven inanimate4 ,they are the seat of all the excellent ,souls1 which communicate life to the stars1 and which preside over the circular revolution of the heaven1 a revolution that is eternal and full of harmony1 which imitates the movement of ,intelligence by the eternal and regular movement of the stars around one and the same centre1 because heaven has no need to seek anything outside of itself4 ,all the beings ,i contain aspire to the ,good2 all achieve ,him1 each according to its potentiality4 ,indeed1 from the ,good depends the entire heaven1#cc my whole ,soul1 the divinities that inhabit my various parts1 all the animals1 all the plants1 and all my apparently inanimate beings4 ,in this aggregation of beings some seem to participate only in existence1 others in life1 others in sensation1 others in intelligence1 while still others seem to participate in all the powers of life at one time2#cd for we must not expect equal faculties for unequal things1 as for instance sight for the fingers1 as it is suitable to the eye2 while the finger needs something else2 it needs its own form1 and has to fulfil its function4 ,,opposition ,,among ,,inanimate ,,beings4 #d4 ,we should not be surprised at water extinguishing fire1 or at fire destroying some other element4 ,even this element was introduced to existence by some other element1 and it is not surprising that it should be destroyed1 since it did not produce itself1 and was introduced to existence only by the destruction of some other element 7as thought ,heraclitus and the ,stoics#ce74 ,besides1 the extinguished fire is replaced by another active fire4 ,in the incorporeal heaven1 everything is permanent2 in the visible heaven1 the totality1 as well as the more important and the most essential parts1 are eternal4 ,the souls1 on passing through different bodies1 7by virtue of their disposition#cf71 themselves change on assuming some particular form2 but1 when they can do so1 they stand outside of generation1 remaining united to the universal ,soul4 ,the bodies are alive by their form1 and by the whole that each of them constitutes 7by its union with a soul71 since they are animals1 and since they nourish themselves2 for in the sense-world life is mobile1 but in the intelligible world it is immobile4 ,immobility necessarily begat movement1 self-contained life was compelled to produce other life1 and calm being naturally exhaled vibrating spirit4 ,,opposition ,,among ,,animals4 ,mutual struggle and destruction among animals is necessary1 because they are not born immortal4 ,their origin is due to ,reason's embracing all of matter1 and because this ,reason possessed within itself all the things that subsist in the intelligible ,world4 ,from what other source would they have arisen8 ,,opposition ,,among ,,humans4 ,the mutual wrongs of human beings may however very easily all be caused by the desire of the ,good 7as had been thought by ,democritus#cg74 ,but1 having strayed because of their inability to reach ,him1 they turned against each other4 ,they are punished for it by the degradation these evil actions introduced within their souls1 and1 after death1 they are driven into a lower place1 for none can escape the ,order established by the ,law of the universe 7or1 the law of ,adrastea#ch74 ,order does not1 as some would think1 exist because of disorder1 nor law on account of lawlessness2 in general1 it is not the better that exists on account of the worse4 ,on the contrary1 disorder exists only on account of order1 lawlessness on account of law1 irrationality on account of reason1 because order1 law and reason1 such as they are here below1 are only imitations 7or1 borrowings74 ,it is not that the better produced the worse1 but that the things which need participation in the better are hindered therefrom1 either by their nature1 by accident1 or by some other obstacle 7as ,chrysippus thought that evils happen by consequence or concomitance74 ,indeed1 that which succeeds only in acquiring a borrowed order1 may easily fail to achieve it1 either because of some fault inherent in its own nature1 or by some foreign obstacle4 ,things hinder each other unintentionally1 by following different goals4 ,animals whose actions are free incline sometimes towards good1 sometimes towards evil 7as the two horses in ,plato's ,phaedrus74#ci ,doubtless1 they do not begin by inclining towards evil2 but as soon as there is the least deviation at the origin1 the further the advance in the wrong road1 the greater and more serious does the divergence become4 ,besides1 the soul is united to a body1 and from this union necessarily arises appetite4 ,when something impresses us at first sight1 or unexpectedly1 and if we do not immediately repress the motion which is produced within us1 we allow ourselves to be carried away by the object towards which our inclination drew us4 ,but the punishment follows the fault1 and it is not unjust that the soul that has contracted some particular nature should undergo the consequences of her disposition 7by passing into a body which conforms thereto74 ,happiness need not be expected for those who have done nothing to deserve it4 ,the good alone obtain it2 and that is why the divinities enjoy it4 ,,lack ,,of ,,happiness ,,should ,,be ,,blamed ,,on ,,the ,,soul ,,that ,,does ,,not ,,deserve ,,it4 #e4 ,if then1 even here below1 souls enjoy the faculty of arriving at happiness1 we should not accuse the constitution of the universe because some souls are not happy2 the fault rather lies with their weakness1 which hinders them from struggling courageously enough in the career where prizes are offered to virtue4 ,why indeed should we be astonished that the spirits which have not made themselves divine should not enjoy divine life8 ,poverty and diseases are of no importance to the good1 and they are useful to the evil 7as thought ,theognis74#dj ,besides1 we are necessarily subject to diseases1 because we have a body4 ,then all these accidents are not useless for the order and existence of the universe4 ,indeed1 when a being is dissolved into its elements1 the ,reason of the universe uses it to beget other beings1 for the universal ,reason embraces everything within its sphere of activity4 ,thus when the body is disorganized1 and the soul is softened by her passions1 then the body1 overcome by sickness1 and the soul1 overcome by vice1 are introduced into another series and order4 ,there are things1 like poverty and sickness1 which benefit the persons who undergo them4 ,even vice contributes to the perfection of the universe1 because it furnishes opportunity for the exercise of the divine justice4 ,it serves other purposes also2 for instance1 it increases the vigilance of souls1 and excites the mind and intelligence to avoid the paths of perdition2 it also emphasizes the value of virtue by contrast with the evils that overtake the wicked4 ,of course1 such utilities are not the cause of the existence of evils2 we only mean that1 since evils exist1 the divinity made use of them to accomplish ,his purposes4 ,it would be the characteristic of a great power to make even evils promote the fulfilment of its purposes1 to cause formless things to assist in the production of forms4 ,in short1 we assert that evil is only an omission or failure of good4 ,now a coming short of good must necessarily exist in the beings here below1 because in them good is mingled with other things2 for this thing to which the good is allied differs from the good1 and thus produces the lack of good4 ,that is why it is impossible for evil to be destroyed3#da because things are successively inferior1 relatively to the nature of the absolute ,good2 and because1 being different from the ,good from which they derive their existence1 they have become what they are by growing more distant from their principle4 ,,in ,,spite ,,of ,,apparent ,,misfortune ,,to ,,the ,,good ,,no ,,harm ,,can ,,happen ,,to ,,them4 #f4 ,it is constantly objected that fortune maltreats the good1 and favors the evil in opposition to the agreement that ought to exist between virtue and happiness4 ,the true answer to this is that no harm can happen to the righteous man1 and no good to the vicious man4#db ,other objectors ask why one man is exposed to what is contrary to nature1 while the other obtains what conforms thereto4 ,how can distributive justice be said to obtain in this world8 ,if1 however1 the obtaining of what conforms to nature do not increase the happiness of the virtuous man1 and if being exposed to what is contrary to nature do not diminish the wickedness of the vicious man1 of what importance 7as thought ,plato#dc71 are either of these conditions8 ,neither will it matter if the vicious man be handsome1 or the virtuous man ugly4 ,,the ,,slavery ,,of ,,the ,,good ,,and ,,victory ,,of ,,the ,,evil ,,seem ,,to ,,accuse ,,providence4 ,further objections assert that propriety1 order and justice demand the contrary of the existing state of affairs in the world1 and that we could expect no less from a ,providence that was wise4 ,even if it were a matter of moment to virtue or vice1 it is unsuitable that the wicked should be the masters1 and chiefs of state1 and that the good should be slaves2 for a bad prince commits the worst crimes4 ,moreover1 the wicked conquer in battles1 and force their prisoners to undergo the extremities of torments4 ,how could such facts occur if indeed a divine ,providence be in control8 ,although indeed in the production of some work 7of art71 it be especially the totality that claims attention1 nevertheless1 the parts must also obtain their due1 especially when they are animated1 living and reasonable2 it is just that divine ,providence should extend to everything1 especially inasmuch as its duty is precisely to neglect nothing4 ,in view of these objections we shall be forced to demonstrate that really everything here below is good1 if we continue to insist that the sense-world depends on supreme ,intelligence1 and that its power penetrates everywhere4 ,,perfection ,,must ,,not ,,be ,,sought ,,in ,,things ,,mingled ,,with ,,matter4 #g4 ,to begin with1 we must remark that to show that all is good in the things mingled with matter 7and therefore of sense71 we must not expect to find in them the whole perfection of the ,world which is not soiled by matter1 and is intelligible2 nor should we expect to find in that which holds the second rank characteristics of that which is of the first4 ,since the world has a body1 we must grant that this body will have influence on the totality1 and expect no more than that ,reason will give it that which this mixed nature was capable of receiving4 ,for instance1 if we were to contemplate the most beautiful man here below1 we would be wrong in believing that he was identical with the intelligible ,man1 and inasmuch as he was made of flesh1 muscles and bones1 we would have to be satisfied with his having received from his creator all the perfection that could be communicated to him to embellish these bones1 muscles and flesh1 and to make the 7seminal7 reason in him predominate over the matter within him4 ,,evil ,,is ,,only ,a ,,lower ,,form ,,of ,,good4 ,granting these premises1 we may start out on an explanation of the above mentioned difficulties4 ,for in the world we will find remarkable traces of the ,providence and divine ,power from which it proceeds4 ,let us take first1 the actions of souls who do evil voluntarily2 the actions of the wicked who1 for instance1 harm virtuous men1 or other men equally evil4 ,providence need not be held responsible for the wickedness of these souls4 ,the cause should be sought in the voluntary determinations of those souls themselves4 ,for we have proved that the souls have characteristic motions1 and that while here below they are not pure1 but rather are animals 7as would naturally be the case with souls united to bodies74#dd ,now1 it is not surprising that1 finding themselves in such a condition1 they would live conformably to that condition4#de ,indeed1 it is not the formation of the world that made them descend here below4 ,even before the world existed1 they were already disposed to form part of it1 to busy themselves with it1 to infuse it with life1 to administer it1 and in it to exert their power in a characteristic manner1 either by presiding over its 7issues71 and by communicating to it something of their power1 or by descending into it1 or by acting in respect to the world each in its individual manner4#df ,the latter question1 however1 does not refer to the subject we are now considering2 here it will be sufficient to show that1 however these circumstances occur1 ,providence is not to be blamed4 ,,it ,,is ,a ,,matter ,,of ,,faith ,,that ,,providence ,,embraces ,,everything ,,here ,,below1 ,,even ,,the ,,misfortunes ,,of ,,the ,,just4 ,but how shall we explain the difference that is observed between the lot of the good and the evil8 ,how can it occur that the former are poor1 while others are rich1 and possess more than necessary to satisfy their needs1 being even powerful1 and governing cities and nations8 7,the ,gnostics and ,manicheans7 think that the sphere of activity of ,providence does not extend down to the earth4#dg ,no6 ,for all of the rest 7of this world7 conforms to 7universal7 ,reason1 inasmuch as animals and plants participate in ,reason1 ,life and ,soul4 7,the ,gnostic7 will answer that if ,providence do extend to this earth1 it does not predominate therein4 ,as the world is but a single organism1 to advance such an objection is the part of somebody who would assert that the head and face of man were produced by ,nature1 and that reason dominated therein1 while the other members were formed by other causes1 such as chance or necessity1 and that they were evil either on this account1 or because of the importance of ,nature4 ,wisdom and piety1 however1 would forbid the admission that here below not everything was well1 blaming the operation of ,providence4 ,,how ,,sense-,,objects ,,are ,,not ,,evil4 #h4 ,it remains for us to explain how sense-objects are good and participate in the 7cosmic7 ,order2 or at least1 that they are not evil4 ,in every animal1 the higher parts1 such as the face and head1 are the most beautiful1 and are not equalled by the middle or lower parts4 ,now men occupy the middle and lower region of the universe4 ,in the higher region we find the heaven containing the divinities2 it is they that fill the greater part of the world1 with the vast sphere where they reside4 ,the earth occupies the centre and seems to be one of the stars4 ,we are surprised at seeing injustice reigning here below chiefly because man is regarded as the most venerable and wisest being in the universe4 ,nevertheless1 this being that is so wise occupies but the middle place between divinities and animals1 at different times inclining towards the former or the latter4 ,some men resemble the divinities1 and others resemble animals2 but the greater part continue midway between them4 ,,the ,,good ,,may ,,neglect ,,natural ,,laws ,,which ,,carry ,,rewards4 ,it is those men who occupy this middle place who are forced to undergo the rapine and violence of depraved men1 who resemble wild beasts4 ,though the former are better than those whose violence they suffer1 they are1 nevertheless1 dominated by them because of inferiority in other respects1 lacking courage1 or preparedness4#dh ,it would be no more than a laughing matter if children who had strengthened their bodies by exercise1 while leaving their souls inviolate in ignorance1 should in physical struggle conquer those of their companions1 who had exercised neither body nor soul2 if they stole their food or soft clothing4 ,no legislator could hinder the vanquished from bearing the punishment of their cowardliness and effeminacy1 if1 neglecting the gymnastic exercises which had been taught them1 they did not1 by their inertia1 effeminacy and laziness1 fear becoming fattened sheep fit to be the prey of wolves8 ,they who commit this rapine and violence are punished therefor first because they thereby become wolves and noxious beasts1 and later because 7in this or some subsequent existence7 they necessarily undergo the consequences of their evil actions 7as thought ,plato#di74 ,for men who here below have been evil do not die entirely 7when their soul is separated from their bodies74 ,now in the things that are regulated by ,nature and ,reason1 that which follows is always the result of that which precedes2 evil begets evil1 just as good begets good4 ,but the arena of life differs from a gymnasium1 where the struggles are only games4 ,therefore1 the above-mentioned children which we divided into two classes1 after having grown up in ignorance1 must prepare to fight1 and take up arms1 an display more energy than in the exercises of the gymnasium4 ,as some1 however1 are well armed1 while the others are not1 the first must inevitably triumph4 ,the divinity must not fight for the cowardly2 for the 7cosmic7 law decrees that in war life is saved by valor1 and not by prayers4#ej ,nor is it by prayers that the fruits of the earth are obtained2 they are produced only by labor4 ,nor can one have good health without taking care of it4 ,if the evil cultivate the earth better1 we should not complain of their reaping a better harvest4#ea ,besides1 in the ordinary conduct of life1 it is ridiculous to listen only to one's own caprice1 doing nothing that is prescribed by the divinities1 limiting oneself exclusively to demanding one's conservation1 without carrying out any of the actions on which 7the divinities7 willed that our preservation should depend4 ,,death ,,is ,,better ,,than ,,disharmony ,,with ,,the ,,laws ,,of ,,the ,,universe4 ,indeed it would be better to be dead than to live thus in contradiction with the laws that rule the universe4 ,if1 when men are in opposition to these laws1 divine ,providence preserved peace in the midst of all follies and vices1 it would deserve the charge of negligence in allowing the prevalence of evil4 ,the evil rule only because of the cowardice of those who obey them2 this is juster than if it were otherwise4 ,,providence ,,should ,,not ,,be ,,extended ,,to ,,the ,,point ,,of ,,suppressing ,,our ,,own ,,initiative4 #i4 ,nor should the sphere of ,providence be extended to the point of suppressing our own action4 ,for if ,providence did everything1 and ,providence alone existed1 it would thereby be annihilated4 ,to what1 indeed1 would it apply8 ,there would be nothing but divinity6 ,it is indeed incontestable that divinity exists1 and that its sphere extends over other beings--but divinity does not suppress the latter4 ,for instance1 divinity approaches man1 and preserves in him what constitutes humanity2 that is1 divinity makes him live in conformity to the law of ,providence1 and makes him fulfil the commandments of that law4 ,now1 this law decrees that the life of men who have become virtuous should be good both here below and after their death2 and that the evil should meet an opposite fate4 ,it would be unreasonable to expect the existence of men who forget themselves to come and save the evil1 even if the latter addressed prayers to the divinity4 ,neither should we expect the divinities to renounce their blissful existence to come and administer our affairs2 nor that the virtuous men1 whose life is holy and superior to human conditions1 should be willing to govern the wicked4 ,the latter never busy themselves with promoting the good to the governing of other men1 and themselves to be good 7as thought ,plato#eb74 ,they are even jealous of the man who is good by himself2 there would indeed be more good people if virtuous men were chosen as chiefs4 ,,though ,,men ,,are ,,only ,,mediocre ,,they ,,are ,,never ,,abandoned ,,by ,,providence4 ,man is therefore not the best being in the universe2 according to his choice he occupies an intermediate rank4 ,in the place he occupies1 however1 he is not abandoned by ,providence1 which ever leads him back to divine things by the numerous means it possesses to cause the triumph of virtue4 ,that is the reason why men have never lost rationality1 and why1 to some degree1 they always participate in wisdom1 intelligence1 art1 and the justice that regulates their mutual relations4 ,even when one wrongs another1 he is still given credit for acting in justice to himself1 and he is treated according to his deserts4#ec ,besides1 man1 as a creature1 is handsome1 as handsome as possible1 and1 by the part he plays in the universe1 he is superior to all the animals that dwell here below4 ,,it ,,is ,,ridiculous ,,to ,,complain ,,of ,,the ,,lower ,,nature ,,of ,,animals4 ,no one in his senses would complain of the existence of animals inferior to man1 if1 besides1 they contribute towards the embellishment of the universe4 ,would it not be ridiculous to complain that some of them bite men1 as if the latter had an imprescriptible right to complete security8 ,the existence of these animals is necessary2 it procures us advantages both evident and still unknown1 but which will be revealed in the course of time4 ,thus there is nothing useless in animals1 either in respect to themselves1 or to man4#ed ,it is1 besides1 ridiculous to complain because many animals are wild1 when there are even men who are such2 what should surprise us most is that many animals are not submissive to man1 and defend themselves against him4#ee ,,if ,,unjust ,,acts ,,are ,,produced ,,astrologically ,,then ,,divine ,,reason ,,is ,,to ,,blame4 #aj4 ,but if men be evil only in spite of themselves1 and involuntarily1 it would be impossible to say that those who commit injustices1 and those who suffer them are responsible 7the former for their ferocity1 and the latter for their cowardice4#ef ,to this we answer that if the wickedness of the former 7as well as the cowardice of the latter7 be1 necessarily1 produced by the course of the stars1 or by the action of a principle of which it is only the effect1 then it is explained by physical reasons4 ,but if it be the very ,reason of the universe that produces such things1 how does it not thereby commit an injustice8 ,,even ,,involuntariness ,,does ,,not ,,affect ,,spontaneity ,,that ,,is ,,responsible4 ,unjust actions are involuntary only in this sense that one does not have the will to commit a fault2 but this circumstance does not hinder the spontaneity of the action4 ,however1 when one acts spontaneously1 one is responsible for the fault2 one would avoid responsibility for the fault only if one were not the author of the action4 ,to say that the wicked are such necessarily1 does not mean that they undergo an external constraint1 but that their character is constituted by wickedness4 ,the influence of the course of the stars does not destroy our liberty1 for1 if every action in us were determined by the exterior influence of such agents1 everything would go on as these agents desired it2 consequently1 men would not commit any actions contrary to the will of these agents4 ,if the divinities alone were the authors of all our actions1 there would be no impious persons2 therefore1 impiety is due to men4 ,it is true that1 once the cause is given1 the effects will follow1 if only the whole series of causes be given4 ,but man himself is one of these causes2 he therefore does good by his own nature1 and he is a free cause4 ,,even ,,the ,,shadows ,,are ,,necessary ,,to ,,the ,,perfection ,,of ,a ,,picture4 #aa4 ,is it true that all things are produced by necessity1 and by the natural concatenation of causes and effects1 and that1 thus1 they are as good as possible8 ,no6 ,it is the ,reason which1 governing the world1 produces all things 7in this sense that it contains all the seminal reasons71 and which decrees that they shall be what they are4 ,it is ,reason that1 in conformity with its rational nature1 produces what are called evils1 because it does not wish everything to be equally good4 ,an artist would not cover the body of a pictured animal with eyes4#eg ,likewise1 ,reason did not limit itself to the creation of divinities2 it produced beneath them guardians1 then men1 then animals1 not by envy 7as ,plato remarks#eh72 but because its rational essence contains an intellectual variety 7that is1 contains the seminal reasons of all different beings74 ,we resemble such men as know little of painting1 and who would blame an artist for having put shadows in his picture2 nevertheless1 he has only properly disposed the contrasts of light4 ,likewise1 well-regulated states are not composed of equal orders4 ,further1 one would not condemn a tragedy1 because it presents personages other than heroes1 such as slaves or peasants who speak incorrectly4#gh ,to cut out these inferior personages1 and all the parts in which they appear1 would be to injure the beauty of the composition4#ei ,,it ,,is ,,reasonable ,,for ,,the ,,reason ,,to ,,assign ,,souls ,,to ,,different ,,ranks ,,in ,,the ,,universe4 #ab4 ,since it is the ,reason 7of the world7 which produced all things by an alliance with matter1 and by preserving its peculiar nature1 which is to be composed of different parts1 and to be determined by the principle from which it proceeds 7that is1 by ,intelligence71 the work produced by ,reason under these conditions could not be improved in beauty4 ,indeed1 the ,reason 7of the world7 could not be composed of homogeneous and similar parts2 it must1 therefore1 not be accused1 because it is all things1 and because all its parts differ from others4 ,if it had introduced into the world things which it had not previously contained1 as for instance1 souls1 and had forced them to enter into the order of the world without considering their nature1 and if it had made many become degraded1 ,reason would certainly be to blame4 ,therefore1 we must acknowledge that the souls are parts of ,reason1 and that ,reason harmonizes them with the world without causing their degradation1 assigning to each that station which is suitable to her4 ,,divine ,,justice ,,extends ,,also ,,into ,,past ,,and ,,future4 #ac4 ,there is a further consideration that should not be overlooked1 namely3 that if you desire to discover the exercise of the distributive ,justice of the divinity1 it is not sufficient to examine only the present2 the past and future must also be considered4 ,those who1 in a former life1 were slave-owners1 if they abused their power1 will be enslaved2 and this change would be useful to them4 ,it impoverishes those who have badly used their wealth2 for poverty is of service even to virtuous people4 ,likewise1 those who kill will in their turn be killed2 he who commits homicide acts unjustly1 but he who is its victim suffers justly4 ,thus arises a harmony between the disposition of the man who is maltreated1 and the disposition of him who maltreats him as he deserved4 ,it is not by chance that a man becomes a slave1 is made prisoner1 or is dishonored4 ,he 7must himself7 have committed the violence which he in turn undergoes4 ,he who kills his mother will be killed by his son2 he who has violated a woman will in turn become a woman in order to become the victim of a rape4 ,hence1 the divine ,word#hj called ,adrastea4#fj ,the orderly system here mentioned really is unescapeable1 truly a justice and an admirable wisdom4 ,from the things that we see in the universe we must conclude that the order which reigns in it is eternal1 that it penetrates everywhere1 even in the smallest thing2 and that it reveals an admirable art not only in the divine things1 but also in those that might be supposed to be beneath the notice of ,providence1 on account of their minuteness4 ,consequently1 there is an admirable variety of art in the vilest animal4 ,it extends even into plants1 whose fruits and leaves are so distinguished by the beauty of form1 whose flowers bloom with so much grace1 which grow so easily1 and which offer so much variety4 ,these things were not produced once for all2 they are continually produced with variety1 because the stars in their courses do not always exert the same influence on things here below4 ,what is transformed is not transformed and metamorphosed by chance1 but according to the laws of beauty1 and the rules of suitability observed by divine powers4 ,every divine ,power acts according to its nature1 that is1 in conformity with its essence4 ,now its essence is to develop justice and beauty in its actualizations2 for if justice and beauty did not exist here1 they could not exist elsewhere4 ,,the ,,creator ,,is ,,so ,,wise ,,that ,,all ,,complaints ,,amount ,,to ,,grotesqueness4 #ad4 ,the order of the universe conforms to divine ,intelligence without implying that on that account its author needed to go through the process of reasoning4 ,nevertheless1 this order is so perfect that he who best knows how to reason would be astonished to see that even with reasoning one could not discover a plan wiser than that discovered as realized in particular natures1 and that this plan better conforms to the laws of ,intelligence than any that could result from reasoning4 ,it can never1 therefore1 be proper to find fault with the ,reason that produces all things because of any 7alleged imperfections7 of any natural object1 nor to claim1 for the beings whose existence has begun1 the perfection of the beings whose existence had no beginning1 and which are eternal1 both in the intelligible ,world1 and in this sense-world4 ,that would amount to wishing that every being should possess more good than it can carry1 and to consider as insufficient the form it received4 ,it would1 for instance1 amount to complaining1 that man does not bear horns1 and to fail to notice that1 if ,reason had to spread abroad everywhere1 it was still necessary for something great to contain something less1 that in everything there should be parts1 and that these could not equal the whole without ceasing to be parts4 ,in the intelligible ,world every thing is all2 but here below each thing is not all things4 ,the individual man does not have the same properties as the universal ,man4 ,for if the individual beings had something which was not individual1 then they would be universal4 ,we should not expect an individual being as such to possess the highest perfection2 for then it would no longer be an individual being4 ,doubtless1 the beauty of the part is not incompatible with that of the whole2 for the more beautiful a part is1 the more does it embellish the whole4 ,now the part becomes more beautiful on becoming similar to the whole1 or imitating its essence1 and in conforming to its order4 ,thus a ray 7of the supreme ,intelligence7 descends here below upon man1 and shines in him like a star in the divine sky4 ,to imagine the universe1 one should imagine a colossal statue#gi that were perfectly beautiful1 animated or formed by the art of ,vulcan1 whose ears1 face and breast would be adorned with shimmering stars disposed with marvelous skill4#fb ,,objection ,,of ,,internecine ,,war ,,among ,,animals ,,and ,,men4 #ae4 ,the above considerations suffice for things studied each in itself4 ,the mutual relation1 however1 between things already begotten1 and those that are still being begotten from time to time1 deserves to attract attention1 and may give rise to some objections1 such as the following3 ,how does it happen that animals devour each other1 that men attack each other mutually1 and that they are always in ceaseless internecine warfare8#fb ,how could the reason 7of the universe7 have constituted such a state of affairs1 while still claiming that all is for the best8 ,,responsibility ,,cannot ,,be ,,shifted ,,from ,,reason ,,which ,,is ,,responsible4 ,it does not suffice here to answer3#fc ,everything is for the best possible4 ,matter is the cause that things are in a state of inferiority2 evils could not be destroyed4 ,it is true enough1 indeed1 that things had to be what they are1 for they are good4 ,it is not matter which has come to dominate the universe2 it has been introduced in it so that the universe might be what it is1 or rather1 it is caused by reason 7874 ,the principle of things is1 therefore1 the ,logos1 or ,reason#fd 7of the universe71 which is everything4 ,by it were things begotten1 by it were they co-ordinated in generation4 ,,necessity ,,of ,,internecine ,,warfare4 ,what then 7will it be objected7 is the necessity of this natural internecine warfare of animals1 and also of men8 ,first1 animals have to devour each other in order to renew themselves2 they could not1 indeed1 last eternally1 even if they were not killed4 ,is there any reason to complain because1 being already condemned to death1 as they are1 they should find an end which is useful to other beings8 ,what objection can there be to their mutually devouring each other1 in order to be reborn under other forms8 ,it is as if on the stage an actor who is thought to be killed1 goes to change his clothing1 and returns under another mask4 ,is it objected that he was not really dead8 ,yes indeed1 but dying is no more than a change of bodies1 just as the comedian changes his costume1 or if the body were to be entirely despoiled1 this is no more than when an actor1 at the end of a drama1 lays aside his costume1 only to take it up again when once more the drama begins4 ,therefore1 there is nothing frightful in the mutual transformation of animals into each other4 ,is it not better for them to have lived under this condition1 than never to have lived at all8 ,life would then be completely absent from the universe1 and life could no longer be communicated to other beings4 ,but as this universe contains a multiple life1 it produces and varies everything during the course of its existence2 as it were joking with them1 it never ceases to beget living beings1 remarkable by beauty and by the proportion of their forms4 ,the combats in which mortal men continually fight against each other1 with a regularity strongly reminding of the ,pyrrhic dances 7as thought ,plato#fe71 clearly show how all these affairs1 that are considered so serious1 are only children's games1 and that their death was nothing serious4 ,to die early in wars and battles is to precede by only a very little time the unescapable fate of old age1 and it is only an earlier departure for a closer return4 ,we may be comforted for the loss of our possessions during our lifetime by observing that they have belonged to others before us1 and that1 for those who have deprived us thereof1 they form but a very fragile possession1 since they1 in turn1 will be bereft thereof by others2 and that1 if they be not despoiled of their riches1 they will lose still more by keeping them4#ff ,murders1 massacres1 the taking and pillaging of towns should be considered as in the theatre we consider changes of scene and of personages1 the tears and cries of the actors4#fg ,,all ,,these ,,changes ,,of ,,fortune ,,affect ,,only ,,the ,,outer ,,man ,,in ,,any ,,case4 ,in this world1 indeed1 just as in the theatre1 it is not the soul1 the interior man1 but his shadow1 the exterior man1 who gives himself up to lamentations and groans1 who on this earth moves about so much1 and who makes of it the scene of an immense drama with numberless different acts 787 ,such is the characteristic of the actions of a man who considers exclusively the things placed at his feet1 and outside of him1 and who does not know that his tears and serious occupations are any more than games4#fh ,the really earnest man occupies himself seriously only with really serious affairs1 while the frivolous man applies himself to frivolous things4 ,indeed1 frivolous things become serious for him who does not know really serious occupations1 and who himself is frivolous4 ,if1 indeed1 one cannot help being mixed up in this child's play1 it is just as well to know that he has fallen into child's play where one's real personality is not in question4 ,if ,socrates were to mingle in these games1 it would only be his exterior man who would do so4 ,let us add that tears and groans do not prove that the evils we are complaining of are very real evils2 for often children weep and lament over imaginary grievances4 ,,does ,,this ,,point ,,of ,,view ,,destroy ,,sin ,,and ,,justice8 #af4 ,if the above considerations be true1 what about wickedness1 injustice1 and sin8 ,for if everything be well1 how can there be agents who are unjust1 and who sin8 ,if no one be unjust1 or sinful1 how can unhappy men exist8 ,how can we say that certain things conform to nature1 while others are contrary thereto1 if everything that is begotten1 or that occurs1 conforms to nature8 ,last1 would that point of view not do away entirely with impiety towards the divinity1 if it be the divinity that makes things such as they are1 if the divinity resemble a poet1 who would in his drama introduce a character whose business it was to ridicule and criticize the author8 ,,this ,,problem ,,solved ,,by ,,reason ,,being ,,derived ,,from ,,intelligence4 ,let us1 therefore1 more clearly define the ,reason 7of the universe71 and let us demonstrate that it should be what it is4 ,to reach our conclusion more quickly1 let us grant the existence of this ,reason4 ,this ,reason 7of the universe7 is not pure1 absolute ,intelligence4 ,neither is it the pure ,soul1 but it depends therefrom4 ,it is a ray of light that springs both from ,intelligence and from the ,soul united to ,intelligence4 ,these two principles beget ,reason1 that is1 a rational quiet life4#fi ,now all life is an actualization1 even that which occupies the lowest rank4 ,but the actualization 7which constitutes the life of ,reason7 is not similar to the actualization of fire4 ,the actualization of the life 7peculiar to ,reason71 even without feeling1 is not a blind movement4 ,all things that enjoy the presence of ,reason1 and which participate therein in any manner soever1 immediately receive a rational disposition1 that is1 a form2 for the actualization which constitutes the life 7of the ,reason7 can impart its forms1 and for that actualization motion is to form beings4 ,its movement1 like that of a dancer1 is1 therefore1 full of art4 ,a dancer1 indeed1 gives us the image of that life full of art2 it is the art that moves it1 because the art itself is its life4 ,all this is said to explain the nature of life1 whatever it be4 ,,the ,,unity ,,of ,,reason ,,is ,,constituted ,,by ,,the ,,contraries ,,it ,,contains4 ,as reason proceeds from ,intelligence and ,life1 which possesses both fulness and unity1 ,reason does not possess the unity and fulness of ,intelligence and ,life4 ,consequently1 ,reason does not communicate the totality and universality of its essence to the beings to which it imparts itself4 ,it1 therefore1 opposes its parts to each other1 and creates them defective2 whereby1 ,reason constitutes and begets war and struggle4 ,thus ,reason is the universal unity1 because it could not be the absolute unity4 ,though reason imply struggle1 because it consists of parts1 it also implies unity and harmony4 ,it resembles the reason of a drama1 whose unity contains many diversities4 ,in a drama1 however1 the harmony of the whole results from its component contraries being co-ordinated in the unity of action1 while1 in universal ,reason1 it is from unity that the struggle of contraries arises4 ,that is why we may well compare universal ,reason to the harmony formed by contrary sounds1 and to examine why the reasons of the beings also contain contraries4 ,in a concert1 these reasons produce low and high sounds1 and1 by virtue of the harmony1 that constitutes their essence1 they make these divers sounds contribute to unity1 that is1 to ,harmony#gj itself1 the supreme ,reason of which they are only parts4#ga ,in the same way we must consider other oppositions in the universe1 such as black and white1 heat and cold1 winged or walking animals1 and reasonable and irrational beings4 ,all these things are parts of the single universal ,organism4 ,now if the parts of the universal ,organism were often in mutual disagreement1 the universal ,organism1 nevertheless1 remains in perfect accord with itself because it is universal1 and it is universal by the ,reason that inheres in it4 ,the unity of this ,reason must therefore be composed of opposite reasons1 because their very opposition somehow constitutes its essence4 ,if the ,reason 7of the world7 were not multiple1 it would no longer be universal1 and would not even exist any longer4 ,since it exists1 ,reason must1 therefore1 contain within itself some difference2 and the greatest difference is opposition4 ,now if ,reason contain a difference1 and produce different things1 the difference that exists in these things is greater than that which exists in ,reason4 ,now difference carried to the highest degree is opposition4 ,therefore1 to be perfect1 ,reason must from its very essence produce things not only different1 but even opposed4 ,,the ,,whole ,,is ,,good ,,though ,,composed ,,of ,,good ,,and ,,evil ,,parts4 #ag4 ,if ,reason thus from its essence produce opposed things1 the things it will produce will be so much the more opposed as they are more separated from each other4 ,the sense-world is less unitary than its ,reason1 and consequently1 it is more manifold1 containing more oppositions4 ,thus1 in individuals1 the love of life has greater force2 selfishness is more powerful in them2 and often1 by their avidity1 they destroy what they love1 when they love what is perishable4 ,the love which each individual has for himself1 makes him appropriate all he can in his relations with the universe4 ,thus the good and evil are led to do opposite things by the ,art that governs the universe2 just as a choric ballet would be directed4 ,one part is good1 the other poor2 but the whole is good4 ,it might be objected that in this case no evil person will be left4 ,still1 nothing hinders the existence of the evil2 only they will not be such as they would be taken by themselves4 ,besides1 this will be a motive of leniency in regard to them1 unless ,reason should decide that this leniency be not deserved1 thereby making it impossible4#gb ,,founded ,,on ,,the ,,pun ,,on ,,logos1 ,,as ,,character1 ,,role ,,and ,,reason1 ,,the ,,evils ,,are ,,shown ,,to ,,play ,,their ,,part ,,badly ,,in ,,the ,,drama ,,of ,,life4 ,besides1 if this world contain both bad and good people1 and if the latter play the greater part in the world1 there will take place that which is seen in dramas where the poet1 at times1 imposes his ideas on the actors1 and again at others relies on their ingenuity4 ,the obtaining of the first1 second or third rank by an actor does not depend on the poet4 ,the poet only assigns to each the part he is capable of filling1 and assigns to him a suitable place4 ,likewise 7in the world71 each one occupies his assigned place1 and the bad man1 as well as the good one1 has the place that suits him4 ,each one1 according to his nature and character1 comes to occupy the place that suits him1 and that he had chosen1 and then speaks and acts with piety if he be good1 and impiously1 if he be evil4 ,before the beginning of the drama1 the actors already had their proper characters2 they only developed it4 ,in dramas composed by men1 it is the poet who assigns their parts to the actors2 and the latter are responsible only for the efficiency or inefficiency of their acting2 for they have nothing to do but repeat the words of the poet4 ,but in this drama 7of life71 of which men imitate certain parts when their nature is poetic1 it is the soul that is the actor4 ,this actor receives his part from the creator1 as stage-actors receive from the poet their masks1 garments1 their purple robe1 or their rags4 ,thus in the drama of the world it is not from chance that the soul receives her part4 ,,like ,,good ,,and ,,bad ,,actors1 ,,souls ,,are ,,punished ,,and ,,rewarded ,,by ,,the ,,manager4 ,indeed1 the fate of a soul conforms to her character1 and1 by going through with her part properly1 the soul fulfils her part in the drama managed by universal ,reason4 ,the soul sings her part1 that is1 she does that which is in her nature to do4 ,if her voice and features be beautiful1 by themselves1 they lend charm to the poem1 as would be natural4 ,otherwise they introduce a displeasing element1 but which does not alter the nature of the work4#gc ,the author of the drama reprimands the bad actor as the latter may deserve it1 and thus fulfils the part of a good judge4 ,he increases the dignity of the good actor1 and1 if possible1 invites him to play beautiful pieces1 while he relegates the bad actor to inferior pieces4 ,likewise1 the soul which takes part in the drama of which the world is the theatre1 and which has undertaken a part in it1 brings with her a disposition to play well or badly4 ,at her arrival she is classed with the other actors1 and after having been allotted to all the various gifts of fortune without any regard for her personality or activities1 she is later punished or rewarded4 ,such actors have something beyond usual actors2 they appear on a greater scene2 the creator of the universe gives them some of his power1 and grants them the freedom to choose between a great number of places4 ,the punishments and rewards are so determined that the souls themselves run to meet them1 because each soul occupies a place in conformity with her character1 and is thus in harmony with the ,reason of the universe4#gd ,,the ,,soul ,,must ,,fit ,,herself ,,to ,,her ,,special ,,part ,,in ,,the ,,great ,,scheme4 ,every individual1 therefore1 occupies1 according to justice1 the place he deserves1 just as each string of the lyre is fixed to the place assigned to it by the nature of the sounds it is to render4 ,in the universe everything is good and beautiful if every being occupy the place he deserves1 if1 for instance1 he utter discordant sounds when in darkness and ,tartarus2 for such sounds fit that place4 ,if the universe is to be beautiful1 the individual must not behave like a stone in it2 he must contribute to the unity of the universal harmony by uttering the sound suitable to him 7as thought ,epictetus#ge74 ,the sound that the individual utters is the life he leads1 a life which is inferior in greatness1 goodness and power 7to that of the universe74 ,the shepherd's pipe utters several sounds1 and the weakest of them1 nevertheless1 contributes to the total ,harmony1 because this harmony is composed of unequal sounds whose totality constitutes a perfect harmony4 ,likewise1 universal ,reason though one1 contains unequal parts4 ,consequently1 the universe contains different places1 some better1 and some worse1 and their inequality corresponds to the inequality of the soul4 ,indeed1 as both places and souls are different1 the souls that are different find the places that are unequal1 like the unequal parts of the pipe1 or any other musical instrument4 ,they inhabit different places1 and each utters sounds proper to the place where they are1 and to the universe4 ,thus what is bad for the individual may be good for the totality2 what is against nature in the individual agrees with the nature in the whole4 ,a sound that is feeble does not change the harmony of the universe1 as--to use another example--one bad citizen does not change the nature of a well-regulated city2 for often there is need of such a man in a city2 he therefore fits it well4 ,,universal ,,reason ,,tries ,,to ,,patch ,,up ,,gags ,,by ,,undisciplined ,,actors4 #ah4 ,the difference that exists between souls in respect to vice and virtue has several causes2 among others1 the inequality that exists between souls from the very beginning4 ,this inequality conforms to the essence of universal ,reason1 of which they are unequal parts1 because they differ from each other4 ,we must indeed remember that souls have three ranks 7the intellectual1 rational1 and sense lives71 and that the same soul does not always exercise the same faculties4 ,but1 to explain our meaning1 let us return to our former illustration4 ,let us imagine actors who utter words not written by the poet2 as if the drama were incomplete1 they themselves supply what is lacking1 and fill omissions made by the poet4 ,they seem less like actors than like parts of the poet1 who foresaw what they were to say1 so as to reattach the remainder so far as it was in his power4#gf ,in the universe1 indeed1 all things that are the consequences and results of bad deeds are produced by reasons1 and conform to the universal ,reason4 ,thus1 from an illicit union1 or from a rape1 may be born natural children that may become very distinguished men2 likewise1 from cities destroyed by perverse individuals1 may rise other flourishing cities4 ,,this ,,illustration ,,of ,,drama ,,allows ,,both ,,good ,,and ,,evil ,,to ,,be ,,ascribed ,,to ,,reason4 ,it might indeed be objected that it is absurd to introduce into the world souls some of which do good1 and others evil2 for when we absolve universal ,reason from the responsibility of evil1 we are also simultaneously taking from it the merit for the good4 ,what1 however1 hinders us from considering deeds done by actors as parts of a drama1 in the universe as well as on the stage1 and thus to derive from universal ,reason both the good and the evil that are done here below8 ,for universal ,reason exercises its influence on each of the actors with so much the greater force as the drama is more perfect1 and as everything depends on it4#gg ,,introduction ,,to ,,the ,,next ,,book4 ,but why should we at all impute evil deeds to universal ,reason8 ,the souls contained in the universe will not be any more divine for that4 ,they will still remain parts of the universal ,reason 7and consequently1 remain souls73 for we shall have to acknowledge that all reasons are souls4 ,otherwise if the ,reason of the universe be a ,soul1 why should certain reasons be souls1 and others only 7seminal7 reasons8 ,,third ,,ennead1 ,,book ,,three4 ,continuation of ,that on ,providence4 ,,souls ,,show ,,kinship ,,to ,,world-,,soul ,,by ,,fidelity ,,to ,,their ,,own ,,nature4 #a4 ,the question 7why some reasons are souls1 while others are reasons merely1 when at the same time universal ,reason is a certain ,soul71 may be answered as follows4 ,universal ,reason 7which proceeds from the universal ,soul7 embraces both good and bad things1 which equally belong to its parts2 it does not engender them1 but exists with them in its universality4 ,in fact1 these logoses 7or reasons7 7or1 particular souls71 are the acts of the universal ,soul2 and these reasons being parts 7of the universal ,soul7 have parts 7of the operations7 as their acts 7or energies74 ,therefore1 just as the universal ,soul1 which is one1 has different parts1 so this difference occurs again in the reasons and in the operations they effect4 ,just as their works 7harmonize71 so do the souls themselves mutually harmonize2 they harmonize in this1 that their very diversity1 or even opposition1 forms an unity4 ,by a natural necessity does everything proceed from1 and return to unity2 thus creatures which are different1 or even opposed1 are not any the less co-ordinated in the same system1 and that because they proceed from the same principle4 ,thus horses or human beings are subsumed under the unity of the animal species1 even though animals of any kind1 such as horses1 for example1 bite each other1 and struggle against each other with a jealousy which rises to fury2 and though animals of either species1 including man1 do as much4 ,likewise1 with inanimate things2 they form divers species1 and should likewise be subsumed under the genus of inanimate things2 and1 if you go further1 to essence1 and further still1 to super-,essence 7the ,one74 ,having thus related or subsumed everything to this principle1 let us again descend1 by dividing it4 ,we shall see unity splitting1 as it penetrates and embraces everything simultaneously in a unique 7or all-embracing system74 ,thus divided1 the unity constitutes a multiple organism2 each of its constituent parts acts according to its nature1 without ceasing to form part of the universal ,being2 thus is it that the fire burns1 the horse behaves as a horse should1 and men perform deeds as various as their characters4 ,in short1 every being acts1 lives well or badly1 according to its own nature4 ,,apparent ,,chance ,,really ,,is ,,the ,,plan ,,of ,a ,,divine ,,general ,,providence4 #b4 ,circumstances1 therefore1 are not decisive of human fortune2 they themselves only derive naturally from superior principles1 and result from the mutual concatenation of all things4 ,this concatenation1 however1 derives from the 7,stoic7 predominant 7element in the universe71 and every being contributes to it according to its nature2 just as1 in an army1 the general commands1 and the soldiers carry out his orders cooperatively4 ,in the universe1 in fact1 everything has been strategically ordered by ,providence1 like a general1 who considers everything1 both actions and experiences1#ha victuals and drink1 weapons and implements1 arranging everything so that every detail finds its suitable location4 ,thus nothing happens which fails to enter into the general's plan1 although his opponents' doings remain foreign to his influence1 and though he cannot command their army4 ,if indeed1 ,providence were#hb the great ,chief over all1 to whom the universe is subordinated1 what could have disarranged ,his plans1 and could have failed to be intimately associated therewith8 ,,we ,,cannot ,,question ,,our ,,order ,,in ,,the ,,hierarchy ,,of ,,nature4 #c4 ,although ,i am able to make any desired decision1 nevertheless my decision enters into the plan of the universe1 because my nature has not been introduced into this plan subsequently2 but it includes me and my character4 ,but whence originates my character8 ,this includes two points3 is the cause of any man's character to be located in ,him who formed him1 or in that man himself8 ,must we1 on the other hand1 give up seeking its cause8 ,surely3 just as it is hopeless to ask why plants have no sensation1 or why animals are not men2 it would be the same as asking why men are not gods4 ,why should we complain that men do not have a more perfect nature1 if in the case of plants and animals nobody questions or accuses either these beings themselves1 nor the power which has made them8 7,this would be senseless1 for two reasons73 if we say that they might have been better1 we are either speaking of the qualities which each of them is capable of acquiring by himself2 and in this case we should blame only him who has not acquired them--or1 we are speaking of those qualities which he should derive not from himself1 but from the ,creator1 in which case it would be as absurd to claim for man more qualities than he has received1 than it would be to do so in the case of plants or animals4 ,what we should examine is not if one being be inferior to another1 but if it be complete within its own sphere2 for evidently natural inequalities are unavoidable4 ,this again depends on conformity to nature1 not that inequalities depend on the will of the principle which has regulated all things4 ,,the ,,cause ,,of ,,our ,,imperfections ,,is ,,distance ,,from ,,the ,,supreme4 ,the ,reason of the ,universe1 indeed1 proceeds from the universal ,soul2 and the latter1 in turn1 proceeds from ,intelligence4 ,intelligence1 however1 is not a particular being2 it consists of all 7intelligible beings71#hc and all the beings form a plurality4 ,now1 a plurality of being implies mutual differences between them1 consisting of first1 second and third ranks4 ,consequently1 the souls of engendered animals are rather degradations of souls1 seeming to have grown weaker by their procession4 ,the 7generating7 reason of the animal1 indeed1 although it be animated1 is a soul other than that from which proceeds universal ,reason4 ,this ,reason itself loses excellence in the degree that it hastens down to enter into matter1 and what it produces is less perfect4 ,nevertheless1 we may well consider how admirable a work is the creature1 although it be so far distant from the creator4 ,we should1 therefore1 not attribute to the creator the 7imperfections of the7 creature2 for any principle is superior to its product4 ,so we may assert that 7the principle even of imperfect things7 is perfect2 and1 7instead of complaining71 we should rather admire ,his communication of some traits of ,his power to beings dependent from ,him4 ,we have even reason to be more than grateful for ,his having given gifts greater than they can receive or assimilate2 and as the gifts of ,providence are superabundant1 we can find the cause 7of imperfection7 only in the creatures themselves4 ,,doubleness ,,of ,,soul1 ,,reasons ,,and ,,providence4 #d4 ,if man were simple--that is1 if he were no more than what he had been created1 and if all his actions and passions derived from the same principle--we would no more exercise our reason to complain for his behoof than we have to complain for that of other animals4 ,but we do have something to blame in the man1 and that in the perverted man4 ,we have good grounds for this blame1 because man is not only that which he was created1 but has1 besides1 another principle which is free 7intelligence1 with reason74 ,this free principle1 however1 is not outside of ,providence1 and the ,reason of the universe1 any more than it would be reasonable to suppose that the things above depended on the things here below4 ,on the contrary1 it is superior things which shed their radiance on inferior ones1 and this is the cause of the perfection of ,providence4 ,as to the ,reason of the universe1 it itself is double also2 one produces things1 while the other unites generated things to intelligible ones4 ,thus are constituted two providences3 a superior one1 from above 7intellectual ,reason1 the principal power of the soul#hd71 and an inferior one1 the 7natural and generative power1 called7 reason1 which derives from the first2 and from both results the concatenation of things1 and universal ,providence 7or1 ,providence1 and destiny74 ,,men',s ,,better ,,nature ,,is ,,not ,,dominant ,,because ,,of ,,their ,,sub-,,conscious ,,nature4 ,men 7therefore1 not being only what they were made7 possess another principle 7free intelligence with reason72 but not all make use of all the principles they possess2 some make use of the one principle 7their intelligence71 while others make use of the other 7principle of reason71 or even of the lower principle 7of imagination and sensation74#he ,all these principles are present in the man1 even when they do not react on him2 and even in this case1 they are not inert2 each fulfils its peculiar office2 only they do not all act simultaneously upon him 7or1 are not perceived by his consciousness74 ,it may seem difficult to understand how this may be the case with all of them present1 and it might seem easier to consider them absent2 but they are present in us1 in the sense that we lack none of them2 although we might consider them absent in the sense that a principle that does not react on a man might be considered absent from him4 ,it might be asked why these principles do not react on all men1 since they are part of them8 ,we might1 referring chiefly to this 7free1 intelligent1 reasonable7 principle1 say that first1 it does not belong to animals2 second1 it is not even 7practiced7 by all men4 ,if it be not present in all men1 so much the more is it not alone in them1 because the being in whom this principle alone is present lives according to this principle1 and lives according to other principles only so far as he is compelled by necessity4 ,the cause 7which hinders intelligence and reason from dominating us7 will have to be sought in the 7,stoic7 substrate of the man1 either because our corporeal constitution troubles the superior principle 7of reason and intelligence71 or because of the predominance of our passions4 7,after all71 we have not yet reached any conclusion1 because this substrate of man is composed of two elements3 the 7seminal7 reason1#hf and matter2 7and either of them might be the cause74 ,at first blush1 it would seem that the cause 7of the predominance of our lower natures7 must be sought in matter1 rather than in the 7seminal7 reason2 and that which dominates in us is not 7seminal7 reason1 but matter and organized substrate4 ,this1 however1 is not the case4 ,what plays the part of substrate in respect of the superior principle 7of free intelligence and reason71 is both the 7seminal7 reason1 and that which is generated thereby1 conforming to that reason2 consequently1 the predominant element in us is not matter1 any more than our corporeal constitution4 ,,human ,,character ,,may ,,be ,,result ,,of ,,former ,,lives4 ,besides1 our individual characters might be derived from pre-existences4 ,in this case we would say that our 7seminal7 reason has degenerated as a result of our antecedents1 that our soul has lost her force by irradiating what was below her4 ,besides1 our 7seminal7 reason contains within itself the very reason of our constituent matter1 a matter which it discovered1 or conformed to its own nature4#hg ,in fact1 the 7seminal7 reason of an ox resides in no matter other than that of an ox4 ,thus1 as said 7,plato#hh71 the soul finds herself destined to pass into the bodies of animals other than men1 because1 just like the 7seminal7 reason1 she has altered1 and has become such as to animate an ox1 instead of a man4 ,by this decree of divine justice she becomes still worse than she was4 ,,causes ,,of ,,deterioration4 ,but why did the soul ever lose her way1 or deteriorate8 ,we have often said that not all souls belong to the first rank2 some belong to a second1 or even third rank1 and who1 consequently1 are inferior to those of the first4 ,further1 leaving the right road may be caused by a trifling divergence4 ,third1 the approximation of two differing things produces a combination which may be considered a third somewhat1 different from the other two components4 7,thus even in this new element1 or habituation7 the being does not lose the qualities he received with his existence2 if he be inferior1 he has been created inferior from the very origin2 it is what he was created1 he is inferior by the very virtue of his nature2 if he suffer the consequences thereof1 he suffers them justly4 ,fourth1 we must allow for our anterior existence1 because everything that happens to us to-day results from our antecedents4 ,,this ,,providence ,,is ,,the ,,normative1 ,,curative1 ,,sanative ,,element ,,of ,,life4 #e4 ,from first to last ,providence descends from on high1 communicating its gifts not according to the law of an equality that would be numeric1 but proportionate1 varying its operations according to locality 7or occasion74 ,so1 in the organization of an animal1 from beginning to end1 everything is related2 every member has its peculiar function1 superior or inferior1 according to the rank it occupies2 it has also its peculiar passions1 passions which are in harmony with its nature1 and the place it occupies in the system of things4 ,so1 for instance1 a blow excites responses that differ according to the organ that received it2 the vocal organ will produce a sound2 another organ will suffer in silence1 or execute a movement resultant from that passion2 now1 all sounds1 actions and passions form in the animal the unity of sound1 life and existence4#hi ,the parts1 being various1 play different roles2 thus there are differing functions for the feet1 the eyes1 discursive reason1 and intelligence4 ,but all things form one unity1 relating to a single ,providence1 so that destiny governs what is below1 and providence reigns alone in what is on high4 ,in fact1 all that lies in the intelligible world is either rational or super-rational1 namely3 ,intelligence and pure ,soul4 ,what derives therefrom constitutes ,providence1 as far as it derives therefrom1 as it is in pure ,soul1 and thence passes into the animals4 ,thence arises 7universal7 ,reason1 which1 being distributed in unequal parts1 produces things unequal1 such as the members of an animal4 ,as consequences from ,providence are derived the human deeds which are agreeable to the divinity4 ,all such actions are related 7to the plan of ,providence72 they are not done by ,providence2 but when a man1 or another animate or inanimate being performs some deeds1 these1 if there be any good in them1 enter into the plan of ,providence1 which everywhere establishes virtue1 and amends or corrects errors4 ,thus does every animal maintain its bodily health by the kind of providence within him2 on the occasion of a cut or wound the 7seminal7 reason which administers the body of this animal immediately draws 7the tissues7 together1 and forms scars over the flesh1 re-establishes health1 and invigorates the members that have suffered4 ,,the ,,plans ,,of ,,providence ,,likened ,,to ,,the ,,foreknowledge ,,of ,a ,,physician4 ,consequently1 our evils are the consequences 7of our actions72 they are its necessary effects1 not that we are carried away by ,providence1 but in the sense that we obey an impulsion whose principle is in ourselves4 ,we ourselves then indeed try to reattach our acts to the plan of ,providence1 but we cannot conform their consequences to its will2 our acts1 therefore1 conform either to our will1 or to other things in the universe1 which1 acting on us1 do not produce in us an affection conformed to the intentions of ,providence4 ,in fact1 the same cause does not act identically on different beings1 for the effects experienced by each differ according to their nature4 ,thus ,helena causes emotions in ,paris which differ from those of ,idumeneus4#ij ,likewise1 the handsome man produces on a handsome man an effect different from that of the intemperate man on the intemperate2 the handsome and temperate man acts differently on the handsome and temperate man than on the intemperate2 and than the intemperate on himself4 ,the deed done by the intemperate man is done neither by ,providence1 nor according to ,providence4#ia ,neither is the deed done by the temperate man done by ,providence2 since he does it himself2 but it conforms to ,providence1 because it conforms to the ,reason 7of the universe74 ,thus1 when a man has done something good for his health1 it is he himself who has done it1 but he thereby conforms to the reason of the physician2 for it is the physician who teaches him1 by means of his art1 what things are healthy or unhealthy2 but when a man has done something injurious to his health1 it is he himself who has done it1 and he does it against the providence of the physician4 ,,prediction ,,does ,,not ,,work ,,by ,,providence1 ,,but ,,by ,,analogy4 #f4 ,if then 7the bad things do not conform to ,providence71 the diviners and astrologers predict evil things only by the concatenation which occurs between contraries1 between form and matter1 for instance1 in a composite being4 ,thus in contemplating the form and 7seminal7 reason one is really contemplating the being which receives the form2 for one does not contemplate in the same way the intelligible animal1 and the composite animal2 what one contemplates in the composite animal is the 7seminal7 reason which gives form to what is inferior4 ,therefore1 since the world is an animal1 when one contemplates its occurrences1 one is really contemplating the causes that make them arise1 the ,providence which presides over them1 and whose action extends in an orderly manner to all beings and events2 that is1 to all animals1 their actions and dispositions1 which are dominated by ,reason and mingled with necessity4 ,we thus contemplate what has been mingled since the beginning1 and what is still continually mingled4 ,in this mixture1 consequently1 it is impossible to distinguish ,providence from what conforms thereto1 nor what derives from the substrate 7that is1 from matter1 and which1 consequently1 is deformed1 and evil74 ,this is not a human task1 not even of a man who might be wise or divine2 such a privilege can be ascribed only to ,god4 ,,facts ,,of ,,life ,,are ,,letters ,,that ,,can ,,be ,,read4 ,in fact1 the function of the diviner is not to distinguish the cause1 but the fact2 his art consists in reading the characters traced by nature1 and which invariably indicate the order and concatenation of facts2 or rather1 in studying the signs of the universal movement1 which designate the character of each being before its revelation in himself4 ,all beings1 in fact1 exercise upon each other a reciprocal influence1 and concur together in the constitution and perpetuity of the world4#ib ,to him who studies1 analogy reveals the march of events1 because all kinds of divination are founded on its laws2 for things were not to depend on each other1 but to have relations founded on their resemblance4#ic ,this no doubt is that which#id is meant by the expression that analogy embraces everything4 ,,analogy ,,demanded ,,by ,,the ,,unity ,,of ,,god4 ,now1 what is this analogy8 ,it is a relation between the worse and the worse1 the better and the better1 one eye and the other1 one foot and the other1 virtue and justice1 vice and injustice4 ,the analogy which reigns in the universe is then that which makes divination possible4 ,the influence which one being exercises on another conforms to the laws of influence which the members of the universal ,organism must exercise upon each other4 ,the one does not produce the other2 for all are generated together2 but each is affected according to its nature1 each in its own manner4 ,this constitutes the unity of the ,reason of the universe4 ,,evil ,,is ,,inseparable ,,from ,,the ,,good4 #g4 ,it is only because there are good things in the world1 that there are worse ones4 ,granting the conception of variety1 how could the worse exist without the better1 or the better without the worse8 ,we should not1 therefore1 accuse the better because of the existence of the worse2 but rather we should rejoice in the presence of the better1 because it communicates a little of its perfection to the worse4 ,to wish to annihilate the worse in the world is tantamount to annihilating ,providence itself2#ie for if we annihilate the worse1 to what could ,providence be applied8 ,neither to itself1 nor to the better2 for when we speak of supreme ,providence1 we call it supreme in contrast with that which is inferior to it4 ,,the ,,parable ,,of ,,the ,,vine ,,and ,,the ,,branches4 ,indeed1 the 7supreme7 ,principle is that to which all other things relate1 that in which they all simultaneously exist1 thus constituting the totality4 ,all things proceed from the ,principle1 while it remains wrapt in itself4 ,thus1 from a single root1 which remains wrapt in itself1 issue a host of parts1 each of which offers the image of their root under a different form4 ,some of them touch the root2 others trend away from it1 dividing and subdividing down to the branches1 twigs1 leaves and fruits2 some abide permanently 7like the branches72 others swirl in a perpetual flux1 like the leaves and fruits4 ,these latter parts which swirl in a perpetual flux contain within themselves the 7seminal7 reasons of the parts from which they proceed 7and which abide permanently72 they themselves seem disposed to be little miniature trees2 if they engendered before perishing1 they would engender only that which is nearest to them4 ,as to the parts 7which abide permanently71 and which are hollow1 such as the branches1 they receive from the root the sap which is to fill them2 for they have a nature different 7from that of the leaves1 flowers1 and fruits74 ,consequently1 it is the branches' extremities that experience passions 7or modifications7 which they seem to derive only from the contiguous parts4 ,the parts contiguous to the ,root are passive on one end1 and active on the other2 but the ,principle itself is related to all4 ,although all the parts issue from the same ,principle1#if yet they differ from each other more as they are more distant from the root4 ,such would be the mutual relations of two brothers who resemble each other because they are born from the same parents4 ,,fifth ,,ennead1 ,,book ,,three4 ,the ,self-,consciousnesses1 and ,what is ,above ,them4#ig ,,is ,,knowledge ,,dependent ,,on ,,the ,,compositeness ,,of ,,the ,,knower8 #a4 ,must thought1 and self-consciousness imply being composed of different parts1 and on their mutual contemplation8 ,must that which is absolutely simple be unable to turn towards itself1 to know itself8 ls it1 on the contrary1 possible that for that which is not composite to know itself8 ,self-consciousness1 indeed1 does not necessarily result from a thing's knowing itself because it is composite1 and that one of its parts grasps the other2 as1 for instance1 by sensation we perceive the form and nature of our body4 ,in this case the whole will not be known1 unless the part that knows the others to which it is united also knows itself2 otherwise1 we would find the knowledge of one entity1 through another1 instead of one entity through itself4 ,a ,,simple ,,principle ,,can ,,have ,,self-,,consciousness4 ,while1 therefore1 asserting that a simple principle does know itself1 we must examine into the possibility of this4#ih ,otherwise1 we would have to give up hope of real self-knowledge4 ,but to resign this would imply many absurdities2 for if it be absurd to deny that the soul possesses self-knowledge1 it would be still more absurd to deny it of intelligence4 ,how could intelligence have knowledge of other beings1 if it did not possess the knowledge and science of itself8 ,indeed1 exterior things are perceived by sensation1 and even1 if you insist1 by discursive reason and opinion2 but not by intelligence4 ,it is indeed worth examining whether intelligence does1 or does not have knowledge of such external things4 ,evidently1 intelligible entities are known by intelligence4 ,does intelligence limit itself to knowledge of these entities1 or does it1 while knowing intelligible entities1 also know itself8 ,in this case1 does it know that it knows only intelligible entities1 without being able to know what itself is8 ,while knowing that it knows what belongs to it1 is it unable to know what itself1 the knower1 is8 ,or can it at the same time know what belongs to it1 and also know itself8 ,then how does this knowledge operate1 and how far does it go8 ,this is what we must examine4 ,,the ,,sense-,,power ,,of ,,the ,,soul ,,deals ,,only ,,with ,,exterior ,,things4 #b4 ,let us begin by a consideration of the soul4 ,does she possess self-consciousness8 ,by what faculty8 ,and how does she acquire it8 ,it is natural for the sense-power to deal only with exterior objects2 for even in the case in which it feels occurrences in the body1 it is still perceiving things that are external to it1 since it perceives passions experienced by the body over which it presides4#ii ,,functions ,,of ,,the ,,discursive ,,reason ,,of ,,the ,,soul4 ,besides the above1 the soul possesses the discursive reason1 which judges of sense-representations1 combining and dividing them4 ,under the form of images1 she also considers the conceptions received from intelligence1 and operates on these images as on images furnished by sensation4 ,finally1 she still is the power of understanding1 since she distinguishes the new images from the old1 and harmonizes them by comparing them2 whence1 indeed1 our reminiscences are derived4 ,,can ,,discursive ,,reason ,,turn ,,upon ,,itself8 ,that is the limit of the intellectual power of the soul4 ,is it1 besides1 capable of turning upon itself1 and cognizing itself1 or must this knowledge be sought for only within intelligence8 ,if we assign this knowledge to the intellectual part of the soul2 we will be making an intelligence out of it2 and we will then have to study in what it differs from the superior ,intelligence4 ,if again1 we refuse this knowledge to this part of the soul1 we will1 by reason1 rise to ,intelligence1 and we will have to examine the nature of self-consciousness4 ,further1 if we attribute this knowledge both to the inferior and to the superior intelligences1 we shall have to distinguish self-consciousness according as it belongs to the one or to the other2 for if there were no difference between these two kinds of intelligence1 discursive reason would be identical with pure ,intelligence4 ,does discursive reason1 therefore1 turn upon itself8 ,or does it limit itself to the comprehension of the types received from both 7sense and intelligence72 and1 in the latter case1 how does it achieve such comprehension8 ,this latter question is the one to be examined here4 ,,the ,,highest ,,part ,,of ,,discursive ,,reason ,,receives ,,impressions ,,from ,,intelligence4 #c4 ,now let us suppose that the senses have perceived a man1 and have furnished an appropriate image thereof to discursive reason4 ,what will the latter say8 ,it may say nothing1 limiting itself to taking notice of him4 ,however1 it may also ask itself who this man is2 and1 having already met him1 with the aid of memory1 decide that he is ,socrates4 ,if then discursive reason develop the image of ,socrates1 then it divides what imagination has furnished4 ,if discursive reason add that ,socrates is good1 it still deals with things known by the senses2 but that which it asserts thereof1 namely1 his goodness1 it has drawn from itself1 because within itself it possesses the rule of goodness4 ,but how does it1 within itself1 possess goodness8 ,because it conforms to the ,good1 and receives the notion of it from the ,intelligence that enlightens itself2 for 7discursive reason71 this part of the soul1 is pure1 and receives impressions from ,intelligence4#aja ,,why ,,discursive ,,reason ,,should ,,belong ,,to ,,the ,,soul ,,rather ,,than ,,to ,,intelligence4 ,but why should this whole 7soul-7 part that is superior to sensation be assigned to the soul rather than to intelligence8 ,because the power of the soul consists in reasoning1 and because all these operations belong to the discursive reason4 ,but why can we not simply assign to it1 in addition1 self-consciousness1 which would immediately clear up this inquiry8 ,because the nature of discursive reason consists in considering exterior things1 and in scrutinizing their diversity1 while to intelligence we attribute the privilege of contemplating itself1 and of contemplating its own contents4 ,but what hinders discursive reason1 by some other faculty of the soul1 from considering what belongs to it8 ,because1 in this case1 instead of discursive reason and reasoning1 we would have pure ,intelligence4 ,but what then hinders the presence of pure ,intelligence within the soul8 ,nothing1 indeed4 ,shall we then have a right to say that pure ,intelligence is a part of the soul8 ,no indeed2 but still we would have the right to call it ours4 ,it is different from1 and higher than discursive reason2 and still it is ours1 although we cannot count it among the parts of the soul4 ,in one respect it is ours1 and in another1 is not ours2 for at times we make use of it1 and at other times we make use of discursive reason2 consequently1 intelligence is ours when we make use of it2 and it is not ours when we do not make use of it4 ,but what is the meaning of making use of intelligence8 ,does it mean becoming intelligence1 and speaking in that character1 or does it mean speaking in conformity with intelligence8 ,for we are not intelligence2 we speak in conformity with intelligence by the first part of discursive reason1 the part that receives impressions from ,intelligence4 ,we feel through sensation1 and it is we who feel4 ,is it also we who conceive and who simultaneously are conceived8 ,or is it we who reason1 and who conceive the intellectual notions which enlighten discursive reason8 ,we are indeed essentially constituted by discursive reason4 ,the actualizations of ,intelligence are superior to us1 while those of sensation are inferior2 as to us1 we are the principal part of the soul1 the part that forms a middle power between these two extremes1 now lowering ourselves towards sensation1 now rising towards ,intelligence4#ajb ,we acknowledge sensibility to be ours because we are continually feeling4 ,it is not as evident that intelligence is ours1 because we do not make use of it continuously1 and because it is separated1 in this sense1 that it is not intelligence that inclines towards us1 but rather we who raise our glances towards intelligence4 ,sensation is our messenger1 ,intelligence is our king4#ii ,,we ,,can ,,think ,,in ,,conformity ,,with ,,intelligence ,,in ,,two ,,ways4 #d4 ,we ourselves are kings when we think in conformity with intelligence4 ,this1 however1 can take place in two ways4 ,either we have received from intelligence the impressions and rules which are1 as it were1 engraved within us1 so that we are1 so to speak1 filled with intelligence2 or we can have the perception and intuition of it1 because it is present with us4 ,when we see intelligence1 we recognize that by contemplation of it we ourselves are grasping other intelligible entities4 ,this may occur in two ways2 either because1 by the help of this very power1 we grasp the power which cognizes intelligible entities2 or because we ourselves become intelligence4 ,the man who thus knows himself is double4 ,either he knows discursive reason1 which is characteristic of the soul1 or1 rising to a superior condition1 he cognizes himself and is united with intelligence4 ,then1 by intelligence1 that man thinks himself2 no more indeed as being man1 but as having become superior to man1 as having been transported into the intelligible ,reason1 and drawing thither with himself the best part of the soul1 the one which alone is capable of taking flight towards thought1 and of receiving the fund of knowledge resulting from his intuition4 ,but does discursive reason not know that it is discursive reason1 and that its domain is the comprehension of external objects8 ,does it not1 while doing so1 know that it judges8 ,does it not know that it is judging by means of the rules derived from intelligence1 which itself contains8 ,does it not know that above it is a principle which possesses intelligible entities1 instead of seeking 7merely7 to know them8 ,but what would this faculty be if it did not know what it is1 and what its functions are8 ,it knows1 therefore1 that it depends on intelligence1 that it is inferior to intelligence1 and that it is the image of intelligence1 that it contains the rules of intelligence as it were engraved within itself1 such as intelligence engraves them1 or rather1 has engraved them on it4 ,,man ,,is ,,self-,,conscious ,,by ,,becoming ,,intelligence4 ,will he who thus knows himself content himself therewith8 ,surely not4 ,exercising a further faculty1 we will have the intuition of the intelligence that knows itself2 or1 seizing it1 inasmuch as it is ours and we are its1 we will thus cognize intelligence1 and know ourselves4 ,this is necessary for our knowledge of what1 within intelligence1 self-consciousness is4 ,the man becomes intelligence when1 abandoning his other faculties1 he by intelligence sees ,intelligence1 and he sees himself in the same manner that ,intelligence sees itself4 ,,intelligence ,,is ,,not ,,divisible2 ,,and1 ,,in ,,its ,,existence1 ,,is ,,identical ,,with ,,thought4 #e4 ,does pure ,intelligence know itself by contemplating one of its parts by means of another part8 ,then one part will be the subject1 and another part will be the object of contemplation2 intelligence will not know itself4 ,it may be objected that if intelligence be a whole composed of absolutely similar parts1 so that the subject and the object of contemplation will not differ from each other2 then1 by the virtue of this similitude1 on seeing one of its parts with which it is identical1 intelligence will see itself2 for1 in this case1 the subject does not differ from the object4 ,to begin with1 it is absurd to suppose that intelligence is divided into several parts4 ,how1 indeed1 would such a division be carried out8 ,not by chance1 surely4 ,who will carry it out8 ,will it be the subject or object8 ,then1 how would the subject know itself if1 in contemplation1 it located itself in the object1 since contemplation does not belong to that which is the object8 ,will it know itself as object rather than as subject8 ,in that case it will not know itself completely and in its totality 7as subject and object72 for what it sees is the object1 and not the subject of contemplation2 it sees not itself1 but another4 ,in order to attain complete knowledge of itself it will1 besides1 have to see itself as subject2 now1 if it see itself as subject1 it will1 at the same time1 have to see the contemplated things4 ,but is it the 7,stoic#ajd7 types 7or impressions7 of things1 or the things themselves1 that are contained in the actualization of contemplation8 ,if it be these impressions1 we do not possess the things themselves4 ,if we do possess these things1 it is not because we separate ourselves 7into subject and object74 ,before dividing ourselves in this way1 we already saw and possessed these things4 ,consequently1 contemplation must be identical with that which is contemplated1 and intelligence must be identical with the intelligible4 ,without this identity1 we will never possess the truth4 ,instead of possessing realities1 we will never possess any more than their impressions1 which will differ from the realities2 consequently1 this will not be the truth4 ,truth1 therefore1 must not differ from its object2 it must be what it asserts4 ,,thought ,,is ,,identical ,,with ,,the ,,intelligible ,,which ,,is ,,an ,,actualization4 ,on one hand1 therefore1 intelligence1 and on the other the intelligible and existence form but one and the same thing1 namely1 the primary existence and primary ,intelligence1 which possesses realities1 or rather1 which is identical with them4 ,but if the thought-object and the thought together form but a single entity1 how will the thinking object thus be able to think itself8 ,evidently thought will embrace the intelligible1 or will be identical therewith2 but we still do not see how intelligence is to think itself4 ,here we are3 thought and the intelligible fuse into one because the intelligible is an actualization and not a simple power2 because life is neither alien nor incidental to it2 because thought is not an accident for it1 as it would be for a brute body1 as for instance1 for a stone2 and1 finally1 because the intelligible is primary being4 ,now1 if the intelligible be an actualization1 it is the primary actualization1 the most perfect thought1 or1 substantial thought4 ,now1 as this thought is supremely true1 as it is primary ,thought1 as it possesses existence in the highest degree1 it is primary ,intelligence4 ,it is not1 therefore1 mere potential intelligence2 there is no need to distinguish within it the potentiality from the actualization of thought2 otherwise1 its substantiality would be merely potential4 ,now since intelligence is an actualization1 and as its being also is an actualization1 it must fuse with its actualization4 ,but existence and the intelligible also fuse with their actualization4 ,therefore#aje intelligence1 the intelligible1 and thought will form but one and the same entity4 ,since the thought of the intelligible is the intelligible1 and as the intelligible is intelligence1 intelligence will thus think itself4 ,intelligence will think1 by the actualization of the thought to which it is identical1 the intelligible to which it also is identical4 ,it will think itself1 so far as it is thought2 and in so far as it is the intelligible which it thinks by the thought to which it is identical4#ajf ,,self-,,consciousness ,,more ,,perfect ,,in ,,intelligence ,,than ,,in ,,the ,,soul4 #f4 ,reason1 therefore1 demonstrates that there is a principle which must essentially know itself4 ,but this self-consciousness is more perfect in intelligence than in the soul4 ,the soul knows herself in so far as she knows that she depends on another power2 while intelligence1 by merely turning towards itself1 naturally cognizes its existence and being4 ,by contemplating realities1 it contemplates itself2 this contemplation is an actualization1 and this actualization is intelligence2 for intelligence and thought#ajg form but a single entity4 ,the entire intelligence sees itself entire1 instead of seeing one of its parts by another of its parts4 ,is it in the nature of intelligence1 such as reason conceives of it1 to produce within us a simple conviction8 ,no4 ,intelligence necessarily implies 7certitude71 and not mere persuasion2 for necessity is characteristic of intelligence1 while persuasion is characteristic of the soul4 ,here below1 it is true1 we rather seek to be persuaded1 than to see truth by pure ,intelligence4 ,when we were in the superior region1 satisfied with intelligence1 we used to think1 and to contemplate the intelligible1 reducing everything to unity4 ,it was ,intelligence which thought and spoke about itself2 the soul rested1 and allowed ,intelligence free scope to act4 ,but since we have descended here below1 we seek to produce persuasion in the soul1 because we wish to contemplate the model in its image4 ,,the ,,soul ,,must ,,be ,,taught ,,self-,,consciousness ,,by ,,conversion4 ,we must1 therefore1 teach our soul how ,intelligence contemplates itself4 ,this has to be taught to that part of our soul which1 because of its intellectual character1 we call reason1 or discursive intelligence1 to indicate that it is a kind of intelligence1 that it possesses its power by intelligence1 and that it derives it from intelligence4 ,this part of the soul must1 therefore1 know that it knows what it sees1 that it knows what it expresses1 and that1 if it were identical with what it describes1 it would thereby know itself4 ,but since intelligible entities come to it from the same principle from which it itself comes1 since it is a reason1 and as it receives from intelligence entities that are kindred1 by comparing them with the traces of intelligence it contains1 it must know itself4 ,this image it contains must1 therefore1 be raised to true ,intelligence1 which is identical with the true intelligible entities1 that is1 to the primary and really true ,beings2 for it is impossible that this intelligence should originate from itself4 ,if then intelligence remain in itself and with itself1 if it be what it is 7in its nature7 to be1 that is1 intelligence--for intelligence can never be unintelligent--it must contain within it the knowledge of itself1 since it does not issue from itself1 and since its function and its being 7or1 true nature7 consist in being no more than intelligence4#ajf ,it is not an intelligence that devotes itself to practical action1 obliged to consider what is external to it1 and to issue from itself to become cognizant of exterior things2 for it is not necessary that an intelligence which devotes itself to action should know itself4 ,as it does not give itself to action--for1 being pure1 it has nothing to desire--it operates a conversion towards itself1 by virtue of which it is not only probable1 but even necessary for it to know itself4 ,otherwise1 what would its life consist of1 inasmuch as it does not devote itself to action1 and as it remains within itself8 ,,whatever ,,intelligence ,,may ,,be ,,thought ,,to ,,do1 ,,it ,,must ,,know ,,itself4 #g4 ,it may be objected that the ,intelligence contemplates the divinity4 ,if1 however1 it be granted1 that the ,intelligence knows the divinity1 one is thereby forced to admit that it also knows itself2 for it will know what it derives from the divinity1 what it has received from ,him1 and what it still may hope to receive from ,him4 ,by knowing this1 it will know itself1 since it is one of the entities given by the divinity2 or rather1 since it is all that is given by the divinity4 ,if then1 it know the divinity1 it knows also the powers of the divinity1 it knows that itself proceeds from the divinity1 and that itself derives its powers from the divinity4 ,if ,intelligence cannot have a clear intuition of the divinity1 because the subject and object of an intuition must be the same1 this will turn out to be a reason why ,intelligence will know itself1 and will see itself1 since seeing is being what is seen4 ,what else indeed could we attribute to ,intelligence8 ,rest1 for instance8 ,for ,intelligence1 rest does not consist in being removed from itself1 but rather to act without being disturbed by anything that is alien4 ,the things that are not troubled by anything alien need only to produce their own actualization1 especially when they are in actualization1 and not merely potential4 ,that which is in actualization1 and which cannot be in actualization for anything foreign1 must be in actualization for itself4 ,when thinking itself1 ,intelligence remains turned towards itself1 referring its actualization to itself4 ,if anything proceed from it1 it is precisely because it remains turned towards itself that it remains in itself4 ,it had1 indeed1 to apply itself to itself1 before applying itself to anything else1 or producing something else that resembled it2 thus fire must first be fire in itself1 and be fire in actualization1 in order later to impart some traces of its nature to other things4 ,intelligence1 in itself1 therefore1 is an actualization4 ,the soul1 on turning herself towards ,intelligence1 remains within herself2 on issuing from ,intelligence1 the soul turns towards external things4 ,on turning towards ,intelligence1 she becomes similar to the power from which she proceeds2 on issuing from ,intelligence1 she becomes different from herself4 ,nevertheless1 she still preserves some resemblance to ,intelligence1 both in her activity and productiveness4 ,when active1 the soul still contemplates ,intelligence2 when productive1 the soul produces forms1 which resemble distant thoughts1 and are traces of thought and ,intelligence1 traces that conform to their archetype2 and which reveal a faithful imitation thereof1 or which1 at least1 still preserve a weakened image thereof1 even if they do occupy only the last rank of beings4 ,,what ,,intelligence ,,looks ,,like ,,in ,,the ,,intelligible4 #h4 ,what qualities does ,intelligence display in the intelligible world8 ,what qualities does it discover in itself by contemplation8 ,to begin with1 we must not form of ,intelligence a conception showing a figure1 or colors1 like bodies4 ,intelligence existed before bodies4 ,the seminal reasons which produce figure and color are not identical with them2 for seminal reasons are invisible4 ,so much the more are intelligible entities invisible2 their nature is identical with that of the principles in which they reside1 just as seminal reasons are identical with the soul that contains them4 ,but the soul does not see the entities she contains1 because she has not begotten them2 even she herself1 just like the reasons1 is no more than an image 7of ,intelligence74 ,the principle from which she comes possesses an evident existence1 that is genuine1 and primary2 consequently1 that principle exists of and in itself4 ,but this image 7which is in the soul7 is not even permanent unless it belong to something else1 and reside therein4 ,indeed1 the characteristic of an image is that it resides in something else1 since it belongs to something else1 unless it remain attached to its principle4 ,consequently1 this image does not contemplate1 because it does not possess a light that is sufficient2 and even if it should contemplate1 as it finds its perfection in something else1 it would be contemplating something else1 instead of contemplating itself4 ,the same case does not obtain in ,intelligence2 there the contemplated entity and contemplation co-exist1 and are identical4 ,who is it1 therefore1 that declares the nature of the intelligible8 ,the power that contemplates it1 namely1 ,intelligence itself4 ,here below our eyes see the light because our vision itself is light1 or rather because it is united to light2 for it is the colors that our vision beholds4 ,on the contrary1 ,intelligence does not see through something else1 but through itself1 because what it sees is not outside of itself4 ,it sees a light with another light1 and not by another light2 it1 is therefore1 a light that sees another2 and1 consequently1 it sees itself4 ,this light1 on shining in the soul1 illuminates her2 that is1 intellectualizes her2 assimilates her to the superior light 7namely1 in ,intelligence74 ,if1 by the ray with which this light enlightens the soul1 we judge of the nature of this light and conceive of it as still greater1 more beautiful1 and more brilliant1 we will indeed be approaching ,intelligence and the intelligible world2 for1 by enlightening the soul1 ,intelligence imparts to her a clearer life4 ,this life is not generative1 because ,intelligence converts the soul towards ,intelligence2 and1 instead of allowing the soul to divide1 causes the soul to love the splendor with which she is shining4 ,neither is this life one of the senses1 for though the senses apply themselves to what is exterior1 they do not1 on that account1 learn anything beyond 7themselves74 ,he who sees that superior light of the verities sees much better things that are visible1 though in a different manner4 ,it remains1 therefore1 that the ,intelligence imparts to the soul the intellectual life1 which is a trace of her own life2 for ,intelligence possesses the realities4 ,it is in the life and the actualization which are characteristic of ,intelligence that here consists the primary ,light1 which from the beginning1#ajh illumines itself1 which reflects on itself1 because it is simultaneously enlightener and enlightened2 it is also the true intelligible entity1 because it is also at the same time thinker and thought4 ,it sees itself by itself1 without having need of anything else2 it sees itself in an absolute manner1 because1 within it1 the known is identical with the knower4 ,it is not otherwise in us2 it is by ,intelligence that we know intelligence4 ,otherwise1 how could we speak of it8 ,how could we say that it was capable of clearly grasping itself1 and that1 by it1 we understand ourselves8 ,how could we1 by these reasonings1 to ,intelligence reduce our soul which recognizes that it is the image of ,intelligence1 which considers its life a faithful imitation of the life of ,intelligence1 which thinks that1 when it thinks1 it assumes an intellectual and divine form8 ,should one wish to know which is this ,intelligence that is perfect1 universal and primary1 which knows itself essentially1 the soul has to be reduced to ,intelligence2 or1 at least1 the soul has to recognize that the actualization by which the soul conceives the entities of which the soul has the reminiscence is derived from ,intelligence4 ,only by placing herself in that condition1 does the soul become able to demonstrate that inasmuch as she is the image of ,intelligence she1 the soul1 can by herself1 see it2 that is1 by those of her powers which most exactly resemble ,intelligence 7namely1 by pure thought72 which resembles ,intelligence in the degree that a part of the soul can be assimilated to it4 ,,we ,,can ,,reach ,a ,,conception ,,of ,,intelligence ,,by ,,stripping ,,the ,,soul ,,of ,,every ,,faculty ,,except ,,her ,,intellectual ,,part4 #i4 ,we must1 therefore1 contemplate the soul and her divinest part in order to discover the nature of ,intelligence4 ,this is how we may accomplish it3 ,from man1 that is from yourself1 strip off the body2 then that power of the soul that fashions the body2 then sensation1 appetite1 and anger1 and all the lower passions that incline you towards the earth4 ,what then remains of the soul is what we call the image of intelligence1 an image that radiates from ,intelligence1 as from the immense globe of the sun radiates the surrounding luminary sphere4 ,of course1 we would not say that all the light that radiates from the sun remains within itself around the sun2 only a part of this light remains around the sun from which it emanates2 another part1 spreading by relays1 descends to us on the earth4 ,but we consider light1 even that which surrounds the sun1 as located in something else1 so as not to be forced to consider the whole space between the sun and us as empty of all bodies4 ,on the contrary1 the soul is a light which remains attached to ,intelligence1 and she is not located in any space because ,intelligence itself is not spatially located4 ,while the light of the sun is in the air1 on the contrary the soul1 in the state in which we consider her here1 is so pure that she can be seen in herself by herself1 and by any other soul that is in the same condition4 ,the soul needs to reason1 in order to conceive of the nature of ,intelligence according to her own nature2 but ,intelligence conceives of itself without reasoning because it is always present to itself4 ,we1 on the contrary1 are present both to ourselves and to ,intelligence when we turn towards it1 because our life is divided into several lives4 ,on the contrary1 ,intelligence has no need of any other life1 nor of anything else2 what ,intelligence gives is not given to itself1 but to other things2 neither does ,intelligence have any need of what is inferior to it2 nor could ,intelligence give itself anything inferior1 since ,intelligence possesses all things2 instead of possessing in itself the primary images of things 7as in the case of the soul71 ,intelligence is these things themselves4 ,,elevation ,,of ,,the ,,soul ,,may ,,be ,,gradual1 ,,if ,,unable ,,to ,,attain ,,immediate ,,elevation4 ,if one should find himself unable to rise immediately to pure thought1 which is the highest1 or first1 part of the soul1 he may begin by opinion1 and from it rise to ,intelligence4 ,if even opinion be out of the reach of his ability1 he may begin with sensation1 which already represents general forms2 for sensation which contains the forms potentially may possess them even in actualization4 ,if1 on the contrary1 the best he can do is to descend1 let him descend to the generative power1 and to the things it produces2 then1 from the last forms1 one may rise again to the higher forms1 and so on to the primary forms4 ,,the ,,transcendent ,,first ,,principle ,,has ,,no ,,need ,,of ,,seeing ,,itself4 #aj4 ,but enough of this4 ,if the 7forms7 contained by ,intelligence are not created forms--otherwise the forms contained in us would no longer1 as they should1 occupy the lowest rank--if these forms in intelligence really be creative and primary1 then either these creative forms and the creative principle fuse into one single entity1 or intelligence needs some other principle4 ,but does the transcendent ,principle1 that is superior to ,intelligence 7the ,one71 itself also need some other further principle8 ,no1 because it is only ,intelligence that stands in need of such an one4 ,does the ,principle superior to ,intelligence 7the transcendent ,one7 not see ,himself8 ,no4 ,he does not need to see ,himself4 ,this we shall study elsewhere4 ,,the ,,contemplation ,,of ,,intelligence ,,demands ,a ,,higher ,,transcending ,,unity4 ,let us now return to our most important problem4 ,intelligence needs to contemplate itself1 or rather1 it continually possesses this contemplation4 ,it first sees that it is manifold1 and then that it implies a difference1 and further1 that it needs to contemplate1 to contemplate the intelligible1 and that its very essence is to contemplate4 ,indeed1 every contemplation implies an object2 otherwise1 it is empty4 ,to make contemplation possible there must be more than an unity2 contemplation must be applied to an object1 and this object must be manifold2 for what is simple has no object on which it could apply its action1 and silently remains withdrawn in its solitude4 ,action implies some sort of difference4 ,otherwise1 to what would action apply itself8 ,what would be its object8 ,the active principle1 must1 therefore1 direct its action on something else than itself1 or must itself be manifold to direct its action on itself4 ,if1 indeed1 it direct its action on nothing1 it will be at rest2 and if at rest1 it will not be thinking4 ,the thinking principle1 therefore1 when thinking1 implies duality4 ,whether the two terms be one exterior to the other1 or united1 thought always implies both identity and difference4 ,in general1 intelligible entities must simultaneously be identical with ,intelligence1 and different from ,intelligence4 ,besides1 each of them must also contain within itself identity and difference4 ,otherwise1 if the intelligible does not contain any diversity1 what would be the object of thought8 ,if you insist that each intelligible entity resembles a 7seminal7 reason1 it must be manifold4 ,every intelligible entity1 therefore1 knows itself to be a compound1 and many-colored eye4 ,if intelligence applied itself to something single and absolutely simple1 it could not think4 ,what would it say8 ,what would it understand8 ,if the indivisible asserted itself it ought first to assert what it is not2 and so1 in order to be single it would have to be manifold4 ,if it said1 ,i am this1 and if it did not assert that this was different from itself1 it would be uttering untruth4 ,if it asserted it as an accident of itself1 it would assert of itself a multitude4 ,if it says1 ,i am2 ,i am2 myself2 myself2 then neither these two things will be simple1 and each of them will be able to say1 me2 or there will be manifoldness1 and1 consequently1 a difference2 and1 consequently1 number and diversity4 ,the thinking subject must1 therefore1 contain a difference1 just as the object thought must also reveal a diversity1 because it is divided by thought4 ,otherwise1 there will be no other thought of the intelligible1 but a kind of touch1 of unspeakable and inconceivable contact1 prior to intelligence1 since intelligence is not yet supposed to exist1 and as the possessor of this contact does not think4 ,the thinking subject1 therefore1 must not remain simple1 especially1 when it thinks itself2 it must split itself1 even were the comprehension of itself silent4 ,last1 that which is simple 7the ,one7 has no need of occupying itself with itself4 ,what would it learn by thinking8 ,is it not what it is before thinking itself8 ,besides1 knowledge implies that some one desires1 that some one seeks1 and that some one finds4 ,that which does not within itself contain any difference1 when turned towards itself1 rests without seeking anything within itself2 but that which develops1 is manifold4 ,,how ,,intelligence ,,became ,,manifold4 #aa4 ,intelligence1 therefore1 becomes manifold when it wishes to think the ,principle superior to it4 ,by wishing to grasp ,him in his simplicity1 it abandons this simplicity1 because it continues to receive within itself this differentiated and multiplied nature4 ,it was not yet ,intelligence when it issued from ,unity2 it found itself in the state of sight when not yet actualized4 ,when emanating from ,unity1 it contained already what made it manifold4 ,it vaguely aspired to an object other than itself1 while simultaneously containing a representation of this object4 ,it thus contained something that it made manifold2 for it contained a sort of impress produced by the contemplation 7of the ,one72 otherwise it would not receive the ,one within itself4 ,thus ,intelligence1 on being born of ,unity1 became manifold1 and as it possessed knowledge1 it contemplated itself4 ,it then became actualized sight4 ,intelligence is really intelligence only when it possesses its object1 and when it possesses it as intelligence4 ,formerly1 it was only an aspiration1 only an indistinct vision4 ,on applying itself to the ,one1 and grasping the ,one1 it becomes intelligence4 ,now its receptivity to ,unity is continuous1 and it is continuously intelligence1 being1 thought1 from the very moment it begins to think4 ,before that1 it is not yet thought1 since it does not possess the intelligible1 and is not yet ,intelligence1 since it does not think4 ,,the ,,one ,,is ,,the ,,principle ,,of ,,all ,,without ,,being ,,limited ,,thereby4 ,that which is above these things is their principle1 without being inherent in them4 ,the principle from which these things proceed cannot be inherent in them2 that is true only of the elements that constitute them4 ,the principle from which all things proceed 7the ,one7 is not any of them2 it differs from all of them4 ,the ,one1 therefore1 is not any of them2 it differs from all of them4 ,the ,one1 therefore1 is not any of the things of the universe3 ,he precedes all these things1 and consequently1 ,he precedes ,intelligence1 since the latter embraces all things in its universality4 ,on the other hand1 as the things that are posterior to ,unity are universal1 and as ,unity thus is anterior to universal things1 it cannot be any one of them4 ,therefore1 it should not be called either intelligence or good1 if by good you mean any object comprised within the universe2 this name suits it only1 if it indicate that it is anterior to everything4 ,if ,intelligence be intelligence only because it is manifold2 if thought1 though found within ,intelligence1 be similarly manifold1 then the ,first1 the ,principle that is absolutely simple1 will be above ,intelligence2 for if ,he think1 ,he would be ,intelligence2 and if ,he be ,intelligence1 ,he would be manifold4 ,,no ,,manifoldness ,,of ,,any ,,kind ,,can ,,exist ,,in ,,the ,,first4 #ab4 ,it may be objected1 that nothing would hinder the existence of manifoldness in the actualization of the ,first1 so long as the being1 or nature1 remain unitary4 ,that principle would not be rendered composite by any number of actualizations4 ,this is not the case for two reasons4 ,either these actualizations are distinct from its nature 7being71 and the ,first would pass from potentiality to actuality2 in which case1 without doubt1 the ,first is not manifold1 but ,his nature would not become perfect without actualization4 ,or the nature 7being7 is1 within ,him identical to ,his actualization2 in which case1 as the actualization is manifold1 the nature would be such also4 ,now we do indeed grant that ,intelligence is manifold1 since it thinks itself2 but we could not grant that the ,principle of all things should also be manifold4 ,unity must exist before the manifold1 the reason of whose existence is found in unity2 for unity precedes all number4 ,it may be objected that this is true enough for numbers which follow unity1 because they are composite2 but what is the need of a unitary principle from which manifoldness should proceed when referring 7not to numerals1 but7 to beings8 ,this need is that1 without the ,one1 all things would be in a dispersed condition1 and their combinations would be no more than a chaos4 ,,permanent ,,actualizations ,,are ,,hypostases4 ,another objection is1 that from an intelligence that is simple1 manifold actualizations can surely proceed4 ,this then admits the existence of something simple before the actualizations4 ,later1 as these actualizations become permanent1 they form hypostatic forms of existence4 ,being such1 they will have to differ from the ,principle from which they proceed1 since the ,principle remains simple1 and that which is born of it must in itself be manifold1 and be dependent thereon4 ,even if these actualizations exist only because the ,principle acted a single time1 this already constitutes manifoldness4 ,though these actualizations be the first ones1 if they constitute second-rank 7nature71 the first rank will belong to the ,principle that precedes these actualizations2 this ,principle abides in itself1 while these actualizations constitute that which is of second rank1 and is composed of actualizations4 ,the ,first differs from the actualizations ,he begets1 because ,he begets them without activity2 otherwise1 ,intelligence would not be the first actualization4 ,nor should we think that the ,one first desired to beget ,intelligence1 and later begat it1 so that this desire was an intermediary between the generating principle and the generated entity4 ,the ,one could not have desired anything2 for if ,he had desired anything1 ,he would have been imperfect1 since ,he would not yet have possessed what ,he desired4 ,nor could we suppose that the ,one lacked anything2 for there was nothing towards which ,he could have moved4 ,therefore1 the hypostatic form of existence which is beneath ,him received existence from ,him1 without ceasing to persist in its own condition4 ,therefore1 if there is to be a hypostatic form of existence beneath ,him ,he must have remained within ,himself in perfect tranquility2 otherwise1 ,he would have initiated movement2 and we would have to conceive of a movement before the first movement1 a thought before the first thought1 and its first actualization would be imperfect1 consisting in no more than a mere tendency4 ,but towards what can the first actualization of the ,one tend1 and attain1 if1 according to the dictates of reason1 we conceive of that actualization originating from ,him as light emanates from the sun8 ,this actualization1 therefore1 will have to be considered as a light that embraces the whole intelligible world2 at the summit of which we shall have to posit1 and over whose throne we shall have to conceive the rule of the immovable ,one1 without separating ,him from the ,light that radiates from ,him4 ,otherwise1 above this ,light we would have to posit another one1 which1 while remaining immovable1 should enlighten the intelligible4 ,indeed the actualization that emanates from the ,one1 without being separated from ,him1 nevertheless1 differs from ,him4 ,neither is its nature non-essential1 or blind2 it1 therefore1 contemplates itself1 and knows itself2 it is1 consequently1 the first knowing principle4 ,as the ,one is above ,intelligence1 it is also above consciousness2 as it needs nothing1 neither has it any need of knowing anything4 ,cognition 7or1 consciousness71 therefore1 belongs only to the second-rank nature4 ,consciousness is only an individual unity1 while the ,one is absolute unity2 indeed individual unity is not absolute ,unity1 because the absolute is 7or1 in and for itself71 precedes the 7somehow determined1 or7 individual4 ,,the ,,supreme ,,is ,,absolutely ,,ineffable4 #ac4 ,this ,principle1 therefore1 is really indescribable4 ,we are individualizing it in any statement about it4 ,that which is above everything1 even above the venerable ,intelligence1 really has no name1 and all that we can state about ,him is1 that ,he is not anything4 ,nor can ,he be given any name1 since we cannot assert anything about ,him4 ,we refer to ,him only as best we can4 ,in our uncertainty we say1 ,what does ,he not feel8 is ,he not self-conscious8 does ,he not know ,himself8 ,then we must reflect that by speaking thus we are thinking of things1 that are opposed to ,him of whom we are now thinking4 ,when we suppose that ,he can be known1 or that ,he possesses self-consciousness1 we are already making ,him manifold4 ,were we to attribute to ,him thought1 it would appear that ,he needed this thought4 ,if we imagine thought as being within ,him1 thought seems to be superfluous4 ,for of what does thought consist8 ,of the consciousness of the totality formed by the two terms that contribute to the act of thought1 and which fuse therein4 ,that is thinking oneself1 and thinking oneself is real thinking2 for each of the two elements of thought is itself an unity to which nothing is lacking4 ,on the contrary1 the thought of objects exterior 7to ,intelligence7 is not perfect1 and is not true thought4 ,that which is supremely simple and supremely absolute stands in need of nothing4 ,the absolute that occupies the second rank needs itself1 and1 consequently1 needs to think itself4 ,indeed1 since ,intelligence needs something relatively to itself1 it succeeds in satisfying this need1 and consequently1 in being absolute1 only by possessing itself entirely4 ,it suffices itself only by uniting all the elements constituting its nature 7being71 only by dwelling within itself1 only by remaining turned towards itself while thinking2 for consciousness is the sensation of manifoldness1 as is indicated by the etymology of the word con-scious-ness1 or1 conscience4 ,if supreme ,thought occur by the conversion of ,intelligence towards itself1 it evidently is manifold4 ,even if it said no more than ,i am existence1 ,intelligence would say it as if making a discovery1 and ,intelligence would be right1 because existence is manifold4 ,even though it should apply itself to something simple1 and should say1 ,i am existence1 this would not imply successful grasp of itself or existence4 ,indeed1 when ,intelligence speaks of existence in conformity with reality1 intelligence does not speak of it as of a stone1 but1 merely1 in a single word expresses something manifold4 ,the existence that really and essentially deserves the name of existence1 instead of having of it only a trace which would not be existence1 and which would be only an image of it1 such existence is a multiple entity4 ,will not each one of the elements of this multiple entity be thought8 ,no doubt you will not be able to think it if you take it alone and separated from the others2 but existence itself is in itself something manifold4 ,whatever object you name1 it possesses existence4 ,consequently1 ,he who is supremely simple cannot think ,himself2 if ,he did1 ,he would be somewhere1 7which is not the case74 ,therefore ,he does not think1 and ,he cannot be grasped by thought4 ,,we ,,come ,,sufficiently ,,near ,,to ,,him ,,to ,,talk ,,about ,,him4 #ad4 ,how then do we speak of ,him8 ,because we can assert something about ,him1 though we cannot express ,him by speech4 ,we could not know ,him1 nor grasp ,him by thought4 ,how then do we speak of ,him1 if we cannot grasp ,him8 ,because though ,he does escape our knowledge1 ,he does not escape us completely4 ,we grasp ,him enough to assert something about ,him without expressing ,him himself1 to say what ,he is not1 without saying what ,he is2 that is why in speaking of ,him we use terms that are suitable to designate only lower things4 ,besides we can embrace ,him without being capable of expressing ,him1 like men who1 transported by a divine enthusiasm1 feel that they contain something superior without being able to account for it4 ,they speak of what agitates them1 and they thus have some feeling of ,him who moves them1 though they differ therefrom4 ,such is our relation with ,him2 when we rise to ,him by using our pure intelligence1 we feel that ,he is the foundation of our intelligence1 the principle that furnishes being and other things of the kind2 we feel that ,he is better1 greater1 and more elevated than we1 because ,he is superior to reason1 to intelligence1 and to the senses1 because ,he gives these things without being what they are4 ,,radiation ,,of ,,multiple ,,unity4 #ae4 ,how does ,he give them8 ,is it because ,he possesses them1 or because ,he does not possess them8 ,if it be because ,he does not possess them1 how does ,he give what ,he does not possess8 ,if it be because ,he does possess them1 ,he is no longer simple4 ,if ,he give what ,he does not possess1 how is multiplicity born of ,him8 ,it would seem as if only one single thing could proceed from ,him1 unity2 and even so one might wonder how anything whatever could be born of that which is absolutely one4 ,we answer1 in the same way as from a light radiates a luminous sphere 7or1 fulguration#aji74 ,but how can the manifold be born from the ,one8 ,because the thing that proceeds from ,him must not be equal to ,him1 and so much the less1 superior2 for what is superior to unity1 or better than ,him8 ,it must1 therefore1 be inferior to ,him1 and1 consequently1 be less perfect4 ,now it cannot be less perfect1 except on condition of being less unitary1 that is1 more manifold4 ,but as it must aspire to unity1 it will be the manifold one4 ,it is by that which is single that that which is not single is preserved1 and is what it is2 for that which is not one1 though composite1 cannot receive the name of existence4 ,if it be possible to say what each thing is1 it is only because it is one and identical4 ,what is not manifold is not one by participation1 but is absolute unity2 it does not derive its unity from any other principle2 on the contrary it is the principle to which other things owe that they are more or less single1 according as they are more or less close to it4 ,since the characteristic of that which is nearest to unity is identity1 and is posterior to unity1 evidently the manifoldness contained therein1 must be the totality of things that are single4 ,for since manifoldness is therein united with manifoldness1 it does not contain parts separated from each other1 and all subsist together4 ,each of the things1 that proceed therefrom1 are manifold unity1 because they cannot be universal unity4 ,universal unity is characteristic only of their principle 7the intelligible ,being71 because itself proceeds from a great ,principle which is one1 essentially1 and genuinely4 ,that which1 by its exuberant fruitfulness1 begets1 is all2 on the other hand1 as this totality participates in unity1 it is single2 and1 consequently1 it is single totality 7universal unity74 ,,the ,,supreme ,,produces ,,manifoldness ,,because ,,of ,,its ,,categories4 ,we have seen that existence is all these things2 now1 what are they8 ,all those of which the ,one is the principle4 ,but how can the ,one be the principle of all things8 ,because the ,one preserves their existence while effecting the individuality of each of them4 ,is it also because ,he gives them existence8 ,and if so1 does ,he do so by possessing them8 ,in this case1 the ,one would be manifold4 ,no1 it is by containing them without any distinction yet having arisen among them4 ,on the contrary1 in the second principle they are distinguished by reason2 that is1 they are logically distinguished1 because this second principle is an actualization1 while the first ,principle is the power-potentiality#ajg of all things2 not in the sense in which we say that matter is potential in that it receives1 or suffers1 but in the opposite sense that the ,one produces4 ,how then can the ,one produce what it does not possess1 since unity produces that neither by chance nor by reflection8 ,we have already said that what proceeds from unity must differ from it2 and1 consequently1 cannot be absolutely one2 that it must be duality1 and1 consequently1 multitude1 since it will contain 7the categories1 such as7 identity1 and difference1 quality1 and so forth4#aaj ,we have demonstrated that that which is born of the ,one is not absolutely one4 ,it now remains for us to inquire whether it will be manifold1 such as it is seen to be in what proceeds from the ,one4 ,we shall also have to consider why it necessarily proceeds from the ,one4 ,,the ,,good ,,must ,,be ,,superior ,,to ,,intelligence ,,and ,,life4 #af4 ,we have shown elsewhere that something must follow the ,one1 and that the ,one is a power1 and is inexhaustible2 and this is so1 because even the last-rank entities possess the power of begetting4 ,for the present we may notice that the generation of things reveals a descending procession1 in which1 the further we go1 the more does manifoldness increase2 and that the principle is always simpler than the things it produces4#aaa ,therefore1 that which has produced the sense world is not the sense-world itself1 but ,intelligence and the intelligible world2 and that which has begotten ,intelligence and the intelligible world is neither ,intelligence nor the intelligible world1 but something simpler than them4 ,manifoldness is not born of manifoldness1 but of something that is not manifold4 ,if ,that which was superior to ,intelligence were manifold1 it would no longer be the 7supreme7 ,principle1 and we would have to ascend further4 ,everything must1 therefore1 be reduced to that which is essentially one1 which is outside of all manifoldness2 and whose simplicity is the greatest possible4 ,but how can manifold and universal ,reason be born of the ,one1 when very evidently the ,one is not a reason8 ,as it is not a reason1 how can it beget ,reason8 ,how can the ,good beget a hypostatic form of existence1 which would be good in form8 ,what does this hypostatic form of existence possess8 ,is it identity8 ,but what is the relation between identity and goodness8 ,because as soon as we possess the ,good1 we seek identity and permanence2 and because the ,good is the principle from which we must not separate2 for if it were not the ,good1 it would be better to give it up4 ,we must1 therefore1 wish to remain united to the ,good4 ,since that is the most desirable for ,intelligence1 it need seek nothing beyond1 and its permanence indicates its satisfaction with the entities it possesses4 ,enjoying1 as it does1 their presence in a manner such that it fuses with them1 it must then consider life as the most precious entity of all4 ,as ,intelligence possesses life in its universality and fulness1 this life is the fulness and universality of the ,soul and ,intelligence4 ,intelligence1 therefore1 is self-sufficient1 and desires nothing2 it contains what it would have desired if it had not already possessed such desirable object4 ,it possesses the good that consists in life and intelligence1 as we have said1 or in some one of the connected entities4 ,if ,life and ,intelligence were the absolute ,good1 there would be nothing above them4 ,but if the absolute ,good be above them1 the good of ,intelligence is this ,life1 which relates to the absolute ,good1 which connects with it1 which receives existence from it1 and rises towards it1 because it is its principle4 ,the ,good1 therefore1 must be superior to ,life and ,intelligence4 ,on this condition only does the life of ,intelligence1 the image of ,him from whom all life proceeds1 turn towards ,him2 on this condition only does ,intelligence1 the imitation of the contents of the ,one1 whatever be ,his nature1 turn towards ,him4 ,,the ,,supreme ,,as ,,superessential ,,and ,,superexistent4 #ag4 ,what better thing is there then than this supremely wise ,life1 exempt from all fault or error8 ,what is there better than the ,intelligence that embraces everything8 ,in one word1 what is there better than universal ,life and universal ,intelligence8 ,if we answer that what is better than these things is the ,principle that begat them1 if we content ourselves with explaining how it begat them1 and to show that one cannot discover anything better1 we shall1 instead of progressing in this discussion1 ever remain at the same point4 ,nevertheless1 we need to rise higher4 ,we are particularly obliged to do this1 when we consider that the principle that we seek must be considered as the ,self-sufficient supremely independent of all things2 for no entity is able to be self-sufficient1 and all have participated in the ,one2 and since they have done so1 none of them can be the ,one4 ,which then is this principle in which all participate1 which makes ,intelligence exist1 and is all things8 ,since it makes ,intelligence exist1 and since it is all things1 since it makes its contained manifoldness self-sufficient by the presence of unity1 and since it is thus the creative principle of being and self-sufficiency1 it must1 instead of being being1 be super-being and super-existence4 ,,ecstasy ,,is ,,intellectual ,,contact ,,with ,,sudden ,,light4 ,have we said enough1 and can we stop here8 ,or does our soul still feel the pains of parturition8 ,let her1 therefore1 produce 7activity71 rushing towards the ,one1 driven by the pains that agitate her4 ,no1 let us rather seek to calm her by some magic charm1 if any remedy therefor exist4 ,but to charm the soul1 it may perhaps be sufficient to repeat what we have already said4 ,to what other charm1 indeed1 would it suffice to have recourse8 ,rising above all the truths in which we participate1 this enchantment evanesces the moment we speak1 or even think4 ,for1 in order to express something1 discursive reason is obliged to go from one thing to another1 and successively to run through every element of its object4 ,now what can be successively scrutinized in that which is absolutely simple8 ,it is1 therefore1 sufficient to reach ,him by a sort of intellectual contact4 ,now at the moment of touching the ,one1 we should neither be able to say anything about ,him1 nor have the leisure to speak of ,him2 only later is it possible to argue about ,him4 ,we should believe that we have seen ,him when a sudden light has enlightened the soul2 for this light comes from ,him1 and is ,himself4 ,we should believe that ,he is present when1 as another 7lower7 divinity1 ,he illumines the house of him who calls on this divinity1#aab for it remains obscure without the illumination of the divinity4 ,the soul1 therefore1 is without light when she is deprived of the presence of this divinity1 when illumined by this divinity1 she has what she sought4 ,the true purpose of the soul is to be in contact with this light1 to see this light in the radiance of this light itself1 without the assistance of any foreign light1 to see this principle by the help of which she sees4 ,indeed1 it is the principle by which she is enlightened that she must contemplate as one gazes at the sun only through its own light4 ,but how shall we succeed in this8 ,by cutting off everything else4#aac ,,third ,,ennead1 ,,book ,,five4#aad ,of ,love1 or ,eros4 ,,love ,,as ,,god1 ,,guardian ,,and ,,passion4 #a4 ,is ,love a divinity1 a guardian1 or a passion of the human soul8 ,or is it all three under different points of view8 ,in this case1 what is it under each of these points of view8 ,these are the questions we are to consider1 consulting the opinions of men1 but chiefly those of the philosophers4 ,the divine ,plato1 who has written much about love1 here deserves particular attention4 ,he says that it is not only a passion capable of being born in souls1 but he calls it also a guardian1 and he gives many details about its birth and parents4#aae ,,passional ,,love ,,is ,,twofold4 ,to begin with passion1 it is a matter of common knowledge that the passion designated as love is born in the souls which desire to unite themselves to a beautiful object4 ,but its object may be either a shameful practice1 or one 7worthy to be pursued by7 temperate men1 who are familiar with beauty4 ,we must1 therefore1 investigate in a philosophical manner what is the origin of both kinds of love4 ,,love ,,is ,,recognition ,,of ,,hidden ,,affinity4 ,the real cause of love is fourfold3 the desire of beauty2 our soul's innate notion of beauty2 our soul's affinity with beauty1 and our soul's instinctive sentiment of this affinity4#aaf 7,therefore as beauty lies at the root of love1 so7 ugliness is contrary to nature and divinity4 ,in fact1 when ,nature wants to create1 she contemplates what is beautiful1 determinate1 and comprehended within the 7,pythagorean7 sphere of the ,good4 ,on the contrary1 the 7,pythagorean7 indeterminate#aae is ugly1 and belongs to the other system4#aag ,besides1 ,nature herself owes her origin to the ,good1 and1 therefore1 also to the ,beautiful4 ,now1 as soon as one is attracted by an object1 because one is united to it by a secret affinity1 he experiences for the images of this object a sentiment of sympathy4 ,we could not explain its origin1 or assign its cause on any other hypothesis1 even were we to limit ourselves to the consideration of physical love4 ,even this kind of love is a desire to procreate beauty1#aah for it would be absurd to insist that that ,nature1 which aspires to create beautiful things1 should aspire to procreate that which is ugly4 ,,earthly ,,beauty ,,is ,,an ,,image ,,of ,,intelligible ,,beauty4 ,of course1 those who1 here below1 desire to procreate are satisfied in attaining that which is beautiful here below3 namely1 the beauty which shines in images and bodies2 for they do not possess that intelligible ,beauty which1 nevertheless1 inspires them with that very love which they bear to visible beauty4 ,that is the reason why those who ascend to the reminiscence of intelligible ,beauty love that which they behold here below only because it is an image of the other4#aai ,as to those who fail to rise to the reminiscence of the intelligible ,beauty1 because they do not know the cause of their passion1 they mistake visible beauty for that veritable ,beauty1 and they may even love it chastely1 if they be temperate3 but to go as far as a carnal union is an error1 in any case4 ,hence1 it happens that only he who is inspired by a pure love for the beautiful really loves beauty1 whether or not he have aroused his reminiscence of intelligible ,beauty4 ,,beauty ,,is ,,immortal4 ,they who join to this passion as much of a desire for immortality as our mortal nature admits1 seek beauty in the perpetuity of the procreation which renders man imperishable4 ,they determine to procreate and produce beauty according to nature2 procreating because their object is perpetuity2 and procreating beautifully because they possess affinity with it4 ,in fact1 perpetuity does bear affinity to beauty2 perpetual nature is beauty itself2 and such also are all its derivatives4 ,,passional ,,love ,,may ,,be ,,elevating1 ,,though ,,open ,,to ,,misleading ,,temptations4 ,thus he who does not desire to procreate seems to aspire to the possession of the beautiful in a higher degree4 ,he who desires to procreate does no doubt desire to procreate the beautiful2 but his desire indicates in him the presence of need1 and dissatisfaction with mere possession of beauty2 ,he thinks he will be procreating beauty1 if he begets on that which is beautiful4 ,they who wish to satisfy physical love against human laws1 and nature1 no doubt have a natural inclination as principle of a triple passion2 but they lose their way straying from the right road for lack of knowledge of the end to which love was impelling them1 of the goal of the aspiration 7roused by7 the desire of generation1 and of the proper use of the image of beauty4#abj ,they really do ignore ,beauty itself4 ,they who love beautiful bodies without desiring to unite themselves to them1 love them for their beauty only4 ,those who love the beauty of women1 and desire union with them1 love both beauty and perpetuity1 so long as this object is not lost from sight4 ,both of these are temperate1 but they who love bodies for their beauty only are the more virtuous4 ,the former admire sensual beauty1 and are content therewith2 the latter recall intelligible beauty1 but1 without scorning visible beauty1 regard it as an effect and image of the intelligible ,beauty4#aba ,both1 therefore1 love beauty without ever needing to blush4 ,but1 as to those 7who violate laws human and divine71 love of beauty misleads them to falling into ugliness2 for the desire of good may often mislead to a fall into evil4 ,such is love considered as a passion of the soul4 ,,the ,,platonic ,,myth ,,of ,,love4 #b4 ,now let us speak of the ,love which is considered a deity not only by men in general1 but also by the 7,orphic7 theologians1 and by ,plato4 ,the latter often speaks of ,love1 son of ,venus1 attributing to him the mission of being the chief of the beautiful children 7or1 boys72 and to direct souls to the contemplation of intelligible ,beauty1 or1 if already present1 to intensify the instinct to seek it4 ,in his ,banquet ,plato says that ,love is born 7not of ,venus1 but7 of ,abundance and ,need1#abb 444 on some birthday 787 of ,venus4 ,,interpretation ,,of ,,the ,,platonic ,,myth4 ,to explain if ,love be born of ,venus1 or if he were only born contemporaneously with his mother1 we shall have to study something about ,venus4 ,what is ,venus8 ,is she the mother of ,love1 or only his contemporary8 ,as answer hereto we shall observe that there are two ,venuses4#abc ,the second 7or ,popular ,venus7 is daughter of ,jupiter and ,dione1 and she presides over earthly marriages4 ,the first ,venus1 the celestial one1 daughter of ,uranus 7by ,plato1 in his ,cratylus1 interpreted to mean contemplation of things above71 has no mother1 and does not preside over marriages1 for the reason that there are none in heaven4 ,the ,celestial ,venus1 therefore1 daughter of ,kronos1#abd that is1 of ,intelligence1 is the divine ,soul1 which is born pure of pure ,intelligence1 and which dwells above4#abe ,as her nature does not admit of inclining earthward1 she neither can nor will descend here below4 ,she is1 therefore1 a form of existence 7or1 an hypostasis71 separated from matter1 not participating in its nature4 ,this is the significance of the allegory that she had no mother4 ,rather than a guardian1 therefore1 she should be considered a deity1 as she is pure ,being unmingled 7with matter71 and abiding within herself4 ,,love1 ,,like ,,higher ,,soul1 ,,or ,,light1 ,,is ,,inseparable ,,from ,,its ,,source4 ,in fact1 that which is immediately born of ,intelligence is pure in itself1 because1 by its very proximity to ,intelligence1 it has more innate force1 desiring to unite itself firmly to the principle that begat it1 and which can retain it there on high4 ,the soul which is thus suspended to ,intelligence could not fall down1 any more than the light which shines around the sun could separate from the body from which it radiates1 and to which it is attached4 ,,who ,,celestial ,,venus ,,is4 ,celestial ,venus 7the universal ,soul1 the third principle or hypostasis#abf71 therefore1 attaches herself to ,kronos 7divine ,intelligence1 the second principle71 or1 if you prefer to ,uranos 7the ,one1 the ,good1 the first ,principle71 the father of ,kronos4 ,thus ,venus turns towards ,uranos1 and unites herself to him2 and in the act of loving him1 she procreates ,love1 with which she contemplates ,uranus4 ,her activity thus effects a hypostasis and being4 ,both of them therefore fix their gaze on ,uranus1 both the mother and the fair child1 whose nature it is to be a hypostasis ever turned towards another beauty1 an intermediary essence between the lover and the beloved object4 ,in fact1 ,love is the eye by which the lover sees the beloved object2 anticipating her1 so to speak2 and before giving her the faculty of seeing by the organ which he thus constitutes1 he himself is already full of the spectacle offered to his contemplation4 ,though he thus anticipates her1 he does not contemplate the intelligible in the same manner as she does1 in that he offers her the spectacle of the intelligible1 and that he himself enjoys the vision of the beautiful1 a vision that passes by him 7or1 that coruscates around him1 as an aureole74 ,,love ,,possesses ,,divine ,,being4 #c4 ,we are therefore forced to acknowledge that ,love is a hypostasis and is being1 which no doubt is inferior to the ,being from which it 7emanates1 that is1 from celestial ,venus1 or the celestial ,soul71 but which1 nevertheless1 still possesses being4 ,in fact1 that celestial ,soul is a being born of the activity which is superior to her 7the primary ,being71 a living ,being1 emanating from the primary ,being1 and attached to the contemplation thereof4 ,in it she discovers the first object of her contemplation1 she fixes her glance on it1 as her good2 and finds in this view a source of joy4 ,the seen object attracts her attention so that1 by the joy she feels1 by the ardent attention characterizing her contemplation of its object1 she herself begets something worthy of her and of the spectacle she enjoys4 ,thus is ,love born from the attention with which the soul applies herself to the contemplation of its object1 and from the very emanation of this object2 and so ,love is an eye full of the object it contemplates1 a vision united to the image which it forms4 ,thus ,love 7,eros7 seems to owe its name to its deriving its existence from vision4#abg ,even when considered as passion does ,love owe its name to the same fact1 for ,love-that-is-a-being is anterior to ,love-that-is-not-a-being4 ,however much we may explain passion as love1 it is1 nevertheless1 ever the love of some object1 and is not love in an absolute sense4 ,,celestial ,,love ,,must ,,abide ,,in ,,the ,,intelligible ,,with ,,the ,,celestial ,,soul4 ,such is the love that characterizes the superior ,soul 7the celestial ,soul74 ,it contemplates the intelligible world with it1 because ,love is the ,soul's companion1 being born of the ,soul1 and abiding in the ,soul1 and with her enjoys contemplation of the divinities4 ,now as we consider the ,soul which first radiates its light on heaven as separate from matter1 we must admit that the love which is connected with her1 is likewise separate from matter4 ,if we say that this pure ,soul really resides in heaven1 it is in the sense in which we say that that which is most precious in us 7the reasonable soul7 resides in our body1 and1 nevertheless1 is separate from matter4 ,this love must1 therefore1 reside only there where resides this pure ,soul4 ,,there ,,is ,a ,,lower ,,love1 ,,corresponding ,,to ,,the ,,world-,,soul4 ,but as it was similarly necessary that beneath the celestial ,soul there should exist the world-,soul1#abh there must exist with it another love1 born of her desire1 and being her eye4#abi ,as this ,venus belongs to this world1 and as it is not the pure soul1 nor soul in an absolute sense1 it has begotten the ,love which reigns here below1 and which1 with her1 presides over marriages4 ,as far as this ,love himself feels the desire for the intelligible1 he turns towards the intelligible the souls of the young people1 and he elevates the soul to which he may be united1 as far as it is naturally disposed to have reminiscence of the intelligible4 ,every soul1 indeed1 aspires to the ,good1 even that soul that is mingled with matter1 and that is the soul of some particular being2 for it is attached to the superior ,soul1 and proceeds therefrom4 ,,all ,,souls ,,have ,,their ,,love1 ,,which ,,is ,,their ,,guardian4 #d4 ,does each soul include such a love in her being1 and possess it as a hypostatic 7form of existence78 ,since the world-,soul possesses1 as hypostasis 7form of existence71 the ,love which is inherent in her being1 our soul should also similarly possess1 as hypostatic 7form of existence71 a love equally inherent in our being4 ,why should the same not obtain even with animals8 ,this love inherent to the being of every soul is the guardian considered to be attached to each individual4#acj ,it inspires each soul with the desires natural for her to experience2 for1 according to her nature1 each soul begets a love which harmonizes with her dignity and being4 ,as the universal ,soul possesses universal ,love1 so do individual souls each possess her individual love4 ,but as the individual souls are not separated from the universal ,soul1 and are so contained within her that their totality forms but a single soul1#aca so are individual loves contained within the universal ,love4 ,on the other hand1 each individual love is united to an individual soul1 as universal ,love is united to the universal ,soul4 ,the latter exists entire everywhere in the universe1 and so her unity seems multiple2 she appears anywhere in the universe that she pleases1 under the various forms suitable to her parts1 and she reveals herself1 at will1 under some visible form4 ,,the ,,higher ,,love ,,is ,,deity1 ,,the ,,lower ,,is ,a ,,guardian4 ,we shall have to assume also a multiplicity of ,venuses1 which1 born with ,love1 occupy the rank of guardians4 ,they originate from the universal ,venus1 from which derive all the individual venuses1 with the loves peculiar to each4 ,in fact1 the soul is the mother of love2 now ,venus is the ,soul1 and ,love is the ,soul's activity in desiring the ,good4 ,the love which leads each soul to the nature of the ,good1 and which belongs to her most exalted part1 must also be considered a deity1 inasmuch as it unites the soul to the ,good4 ,the love which belongs to the soul mingled 7with matter71 is to be considered a ,guardian only4 ,,it ,,is ,,an ,,error ,,to ,,consider ,,the ,,love ,,as ,,identical ,,with ,,the ,,world4 #e4 ,what is the nature of this ,guardian1 and what is1 in general1 the nature of guardians1 according to 7,plato's treatment of the subject in7 his ,banquet8 ,what is the nature of guardians8 ,what is the nature of the ,love born of ,need 7,penia7 and ,abundance 7,poros71 son of ,prudence 7,metis71 at the birth of ,venus8#acb 7,plutarch7#acc held that ,plato1 by ,love1 meant the world4 ,he should have stated that ,love is part of the world1 and was born in it4 ,his opinion is erroneous1 as may be demonstrated by several proofs4 ,first1 7,plato7 calls the world a blessed deity1 that is self-sufficient2 however1 he never attributes these characteristics to ,love1 which he always calls a needy being4 ,further1 the world is composed of a body and a ,soul1 the latter being ,venus2 consequently1 ,venus would be the directing part of ,love2 or1 if we take the world to mean the world-,soul1 just as we often say man when we mean the human soul1#acd ,love would be identical with ,venus4 ,third1 if ,love1 which is a ,guardian1 is the world1 why should not the other ,guardians 7who evidently are of the same nature7 not also be the world8 ,in this case1 the world would be composed of ,guardians4 ,fourth1 how could we apply to the world that which 7,plato7 says of ,love1 that it is the guardian of fair children8 ,last1 ,plato describes ,love as lacking clothing1 shoes1 and lodging4 ,this could not be applied to the world without absurdity or ridicule4 ,,all ,,guardians ,,are ,,born ,,of ,,need ,,and ,,abundance4 #f4 ,to explain the nature and birth of ,love1 we shall have to expound the significance of his mother ,need to his father ,abundance1 and to show how such parents suit him4 ,we shall also have to show how such parents suit the other ,guardians1 for all ,guardians1 by virtue of their being ,guardians1 must have the same nature1 unless1 indeed1 ,guardians have only that name in common4 ,,difference ,,between ,,deities ,,and ,,guardians4 ,first1 we shall have to consider the difference between deities and guardians4 ,although it be common to call ,guardians deities1 we are here using the word in that sense it bears when one says that ,guardians and deities belong to different species4 ,the deities are impassible1 while the ,guardians1 though eternal1 can experience passions2 placed beneath the deities1 but next to us1 they occupy the middle place between deities and men4#ace ,a ,,guardian ,,is ,,the ,,vestige ,,of ,a ,,soul ,,descended ,,into ,,the ,,world4 ,but how did the ,guardians not remain impassible8 ,how did they descend to an inferior nature8 ,this surely is a question deserving consideration4 ,we should also inquire whether there be any ,guardian in the intelligible world1 whether there be ,guardians only here below1 and if deities exist only in the intelligible world4 7,we shall answer as follows47 ,there are deities also here below2 and the world is1 as we habitually say1 a deity of the third rank1 inasmuch as every supra-lunar being is a divinity4 ,next1 it would be better not to call any being belonging to the intelligible world a ,guardian2 and if we locate the chief ,guardian 7the ,guardian himself7 in the intelligible world1 we had better consider him a deity4 ,in the world of sense1 all the visible supra-lunar deities should be called second-rank deities1 in that they are placed below the intelligible deities1 and depend on them as the rays of light from the star from which they radiate4 ,last1 a ,guardian should be defined as the vestige of a soul that had descended into the world4 ,the latter condition is necessary because every pure soul begets a deity1 and we have already said#acf that the love of such a soul is a deity4 ,,why ,,all ,,guardians ,,are ,,not ,,loves4 ,but why are not all the ,guardians ,loves8 ,further1 why are they not completely pure from all matter8 ,among ,guardians1 those are ,loves1 which owe their existence to a soul's desire for the good and the beautiful2 therefore1 all souls that have entered into this world each generate a ,love of this kind4 ,as to the other ,guardians1 which are not born of human souls1 they are engendered by the different powers of the universal ,soul1 for the utility of the ,all2 they complete and administer all things for the general good4 ,the universal ,soul1 in fact1 was bound to meet the needs of the universe by begetting ,guardian powers which would suit the ,all of which she is the soul4 ,,why ,,the ,,guardians ,,are ,,not ,,free ,,from ,,matter4 ,how do ,guardians participate in matter1 and of what matter are they formed8 ,this their matter is not corporeal1 otherwise they would be animals with sensation4 ,in fact1 whether they have aerial or fire-like bodies1#acg they must have had a nature primitively different 7from pure ,intelligence7 to have ultimately united each with his own body1 for that which is entirely pure could not have immediately united with a body1 although many philosophers think that the being of every ,guardian1 as guardian1 is united to an air-like or fire-like body4 ,but why is the being of every ,guardian mingled with a body1 while the being of every deity is pure1 unless in the first case there be a cause which produces the mingling 7with matter78 ,this cause must be the existence of an intelligible matter1#ach so that whatever participates in it might1 by its means1 come to unite with sense-matter4 ,,soul ,,is ,a ,,mixture ,,of ,,reason ,,and ,,indetermination4 #g4 ,plato's account of the birth of ,love#acb is that ,abundance intoxicated himself with nectar1 this happening before the day of wine1 which implies that ,love was born before the sense-world's existence4 ,then ,need1 the mother of ,love1 must have participated in the intelligible nature itself1 and not in a simple image of the intelligible nature2 she1 therefore1 approached 7the intelligible nature7 and found herself to be a mixture of form and indeterminateness 7or1 intelligible matter74#aci ,the soul1 in fact1 containing a certain indeterminateness before she had reached the ,good1 but feeling a premonition of her existence1 formed for herself a confused and indeterminate image1 which became the very hypostasis 7or1 form of existence7 of ,love4 ,thus1 as here1 reason mingles with the unreasonable1 with an indeterminate desire1 with an indistinct 7faint or obscure7 hypostatic 7form of existence74 ,what was born was neither perfect nor complete2 it was something needy1 because it was born from an indeterminate desire1 and a complete reason4 ,as to 7,love1 which is7 the thus begotten reason1 it is not pure1 since it contains a desire that is indeterminate1 unreasonable1 indefinite2 nor will it ever be satisfied so long as it contains the nature of indetermination4 ,it depends on the soul1 which is its generating principle2 it is a mixture effected by a reason which1 instead of remaining within itself1 is mingled with indetermination4 ,besides1 it is not ,reason itself1 but its emanation which mingles with indetermination4 ,,love ,,is ,a ,,gadfly4 ,love1 therefore1 is similar to a gad-fly2#adj needy by nature1 it still remains needy1 whatever it may obtain2 it could never be satisfied1 for this would be impossible for a being that is a mixture2 no being could ever be fully satisfied if by its nature it be incapable of attaining fulness2 even were it satisfied for a moment1 it could not retain anything if its nature made it continue to desire4 ,consequently1 on one side1 ,love is deprived of all resources#ada because of its neediness2 and on the other1 it possesses the faculty of acquisition1 because of the reason that enters into its constitution4 ,,guardians1 ,,as ,,well ,,as ,,men1 ,,are ,,urged ,,by ,,divine ,,discontent4 ,all other ,guardians have a similar constitution4 ,each of them desires1 and causes the acquisition of the good he is destined to procure2 that is the characteristic they have in common with ,love4 ,neither could they ever attain satisfaction2 they still desire some particular good4 ,the result of this is that the men who here below are good are inspired by the love of the true1 absolute ,good1 and not by the love of such and such a particular good4#adb ,those who are subordinated to divers ,guardians are successively subordinated to such or such a ,guardian2 they let the simple and pure love of the absolute ,good rest within themselves1 while they see to it that their actions are presided over by another ,guardian1 that is1 another power of their soul1 which is immediately superior to that which directs them1 or is active within them4#adc ,as to the men who1 driven by evil impulses1 desire evil things1 they seem to have chained down all the loves in their souls1 just as1 by false opinions1 they darken the right reason which is innate within them4 ,thus all the loves implanted in us by nature1 and which conform to nature1 are all good2 those that belong to the inferior part of the soul are inferior in rank and power2 those that belong to the superior part are superior2 all belong to the being of the soul4 ,as to the loves which are contrary to nature1 they are the passions of strayed souls1 having nothing essential or substantial2 for they are not engendered by the pure ,soul2 they are the fruits of the faults of the soul which produces them according to her vicious habits and dispositions4 ,,right ,,thoughts ,,possess ,,real ,,existence4 ,in general1 we might admit that the true goods which are possessed by the soul when she acts conformably to her nature1 by applying herself to things determined 7by reason71 constitute real being2 that the others1 on the contrary1 are not engendered by the very action of the soul1 and are only passions4#add ,likewise1 false intellections lack real being1 such as belongs to true intellections1 which are eternal and determinate1 possessing simultaneously the intellectual act1 the intelligible existence and essence2 and this latter not only in general1 but in each real intelligible being 7manifesting87 ,intelligence in each idea4 ,as to us1 we must acknowledge that we possess only intellection and the intelligible2 we do not possess them together 7or completely71 but only in general2 and hence comes our love for generalities4 ,our conceptions1 indeed1 usually trend towards the general4 ,it is only by accident that we conceive something particular2 when1 for instance1 we conceive that some particular triangle's angles amount to two right angles1 it is only as a result of first having conceived that the triangle in general possesses this property4 ,,jupiter1 ,,the ,,great ,,chief1 ,,or ,,third ,,god1 ,,is ,,the ,,soul1 ,,or ,,venus4 #h4 ,finally1 who is this ,jupiter into whose gardens 7,plato said that7 ,abundance entered8 ,what are these gardens8 ,as we have already agreed1 ,venus is the ,soul1 and ,abundance is the ,reason of all things4 ,we still have to explain the significance of ,jupiter and his gardens4 ,jupiter cannot well signify anything else than the soul1 since we have already admitted that the soul was ,venus4 ,we must here consider ,jupiter as that deity which ,plato1 in his ,phaedrus1 calls the ,great ,chief2#ade and1 elsewhere1 as ,i think1 the ,third ,god4 ,he explains himself more clearly in this respect in the ,philebus1#adf where he says that ,jupiter has a royal soul1 a royal intelligence4 ,since ,jupiter is1 therefore1 both an intelligence and a soul1 since he forms part of the order of causes1 since we must assign him his rank according to what is best in him2 and for several reasons1 chiefly because he is a cause1 a royal and directing cause1 he must be considered as the ,intelligence4 ,venus 7that is1 ,aphrodite7 which belongs to him1 which proceeds from him1 and accompanies him1 occupies the rank of a soul1 for she represents in the soul that which is beautiful1 brilliant1 pure1 and delicate 7abron72 and that is why she is called ,aphrodite4#adg ,in fact1 if we refer the male deities to the intellect1 and if we consider the female deities as souls--because a soul is attached to each intelligence--we shall have one more reason to relate ,venus to ,jupiter4 ,our views upon this point are confirmed by the teachings of the priests and the 7,orphic7 ,theologians1 who always identify ,venus and ,juno1 and who call the evening star1 or ,star of ,venus1 the ,star of ,juno4#adh ,,jupiter',s ,,garden ,,is ,,the ,,fruitful ,,reason ,,that ,,begets ,,every ,,object4 #i4 ,abundance1 being the reason of the things that exist in ,intelligence and in the intelligible world--,i mean the reason which pours itself out and develops--trends towards the soul1 and exists therein4 ,indeed1 the 7,being7 which remains united in ,intelligence does not emanate from a foreign principle1 while the intoxication of ,abundance is only a factitious fulness4 ,but what is that which is intoxicated with nectar8 ,it is ,reason that descends from the superior principle to the inferior2 the ,soul receives it from ,intelligence at the moment of the birth of ,venus2 that is why it is said that the nectar flows in the garden of ,jupiter4 ,this whole garden is the glory and splendor of the wealth 7of ,intelligence72#adi this glory originates in the reason of ,jupiter2 this splendor is the light which the intelligence of this ,deity sheds on the soul4 ,what else but the beauties and splendors of this deity could the gardens of ,jupiter signify8 ,on the other hand1 what else can the beauties and splendors of ,jupiter be1 if not the reasons#aej that emanate from him8 ,at the same time1 these reasons are called ,abundance 7,poros1 or euporia71 the wealth of the beauties which manifest2 that is the nectar which intoxicates ,abundance4#aea ,for indeed what else is the nectar among the deities1 but that which each of them receives8 ,now ,reason is that which is received from ,intelligence by its next inferior principle4 ,intelligence possesses itself fully2 yet this self-possession does not intoxicate it1 as it possesses nothing foreign thereto4 ,on the contrary1 ,reason is engendered by ,intelligence4 ,as it exists beneath ,intelligence1 and does not1 as ,intelligence does1 belong to itself1 it exists in another principle2 consequently1 we say that ,abundance is lying down in the garden of ,jupiter1 and that at the very moment when ,venus1 being born1 takes her place among living beings4 ,,the ,,object ,,of ,,myths ,,is ,,to ,,analyse2 ,,and ,,to ,,distinguish4 #aj4 ,if myths are to earn their name 7of something reserved1 or silent7 they must necessarily develop their stories under the category of time1 and present as separate many things1 that are simultaneous1 though different in rank or power4 ,that is the reason they so often mention the generation of ungenerated things1 and that they so often separate simultaneous things4#aeb ,but after having thus 7by this analysis7 yielded us all the instruction possible to them1 these myths leave it to the reader to make a synthesis thereof4 ,ours is the following3 ,,significance ,,of ,,the ,,platonic ,,myth ,,of ,,the ,,garden ,,of ,,jupiter4 ,venus is the ,soul which coexists with ,intelligence1 and subsists by ,intelligence4 ,she receives from ,intelligence the reasons#aej which fill her1#aec and embellishes her1 and whose abundance makes us see in the ,soul the splendor and image of all beauties4 ,the reasons which subsist in the ,soul are ,abundance#aed of the nectar which flows down from above4 ,their splendors which shine in the ,soul1 as in life1 represent the ,garden of ,jupiter4 ,abundance falls asleep in this garden1 because he is weighted down by the fulness contained within him4 ,as life manifests and ever exists in the order of beings1 7,plato7 says that the deities are seated at a feast1 because they ever enjoy this beatitude4 ,,significance ,,of ,,the ,,platonic ,,myth ,,of ,,the ,,birth ,,of ,,love4 ,since the ,soul herself exists1 ,love also must necessarily exist1 and it owes its existence to the desire of the ,soul which aspires to the better and the ,good4 ,love is a mixed being3 it participates in need1 because it needs satisfaction2 it also participates in abundance1 because it struggles to acquire good which it yet lacks1 inasmuch as only that which lacked good entirely would cease to seek it4 ,it is1 therefore1 correct to call ,love the son of ,abundance and ,need1 which are constituted by lack1 desire1 and reminiscence of the reasons--or ideas--which1 reunited in the soul1 have therein engendered that aspiration towards the good which constitutes love4 ,its mother is ,need1 because desire belongs only to need1 and need signifies matter1 which is entire need4#aee ,even indetermination1 which characterizes the desire of the good1 makes the being which desires the ,good play the part of matter--since such a being would have neither form nor reason1 considered only from its desiring4 ,it is a form only inasmuch as it remains within itself4 ,as soon as it desires to attain a new perfection1 it is matter relatively to the being from whom it desires to receive somewhat4 ,,love ,,is ,,both ,,material ,,and ,a ,,guardian4 ,that is why ,love is both a being which participates in matter1 and is also a ,guardian born of the soul2 it is the former1 inasmuch as it does not completely possess the good2 it is the latter1 inasmuch as it desires the ,good from the very moment of its birth4 ,,first ,,ennead1 ,,book ,,eight4 ,of the ,nature and ,origin of ,evils4#aef ,,questions ,,to ,,be ,,discussed4 #a4 ,studying the origin of evils that might affect all beings in general1 or some one class in particular1 it is reasonable to begin by defining evil1 from a consideration of its nature4 ,that would be the best way to discover whence it arises1 where it resides1 to whom it may happen1 and in general to decide if it be something real4 ,which one of our faculties then can inform us of the nature of evil8 ,this question is not easy to solve1 because there must be an analogy between the knower and the known4#aeg ,the ,intelligence and the ,soul may indeed cognize forms and fix their desires on them1 because they themselves are forms2 but evil1 which consists in the absence of all goods1 could not be described as a form4#aeh ,but inasmuch as there can be but one single science1 to embrace even contraries1 and as the evil is the contrary of the good1 knowledge of the good implies that of evil4 ,therefore1 to determine the nature of evil1 we shall first have to determine that of good1 for the higher things must precede the lower1 as some are forms and others are not1 being rather a privation of the good4 ,just in what sense evil is the contrary of the good must also be determined2 as for instance1 if the ,one be the first1 and matter the last2#aei or whether the ,one be form1 and matter be its absence4 ,of this further4#afj ,a4 ,,primary ,,and ,,secondary ,,evil4 ,a ,,definition ,,of ,,evil ,,by ,,contrast ,,with ,,the ,,good4 #b4 ,let us now determine the nature of the ,good1 at least so far as is demanded by the present discussion4 ,the ,good is the principle on which all depends1 to which everything aspires1 from which everything issues1 and of which everything has need4 ,as to ,him1 ,he suffices to himself1 being complete1 so ,he stands in need of nothing2 ,he is the measure#afa and the end of all things2 and from ,him spring intelligence1 being1 soul1 life1 and intellectual contemplation4 ,,nature ,,of ,,divine ,,intelligence4 ,all these beautiful things exist as far as ,he does2 but ,he is the one ,principle that possesses supreme beauty1 a principle that is superior to the things that are best4 ,he reigns royally1#afb in the intelligible world1 being ,intelligence itself1 very differently from what we call human intelligences4 ,the latter indeed are all occupied with propositions1 discussions about the meanings of words1 reasonings1 examinations of the validity of conclusions1 observing the concatenation of causes1 being incapable of possessing truth a priori1 and though they be intelligences1 being devoid of all ideas before having been instructed by experience2 though they1 nevertheless1 were intelligences4 ,such is not the primary ,intelligence4 ,on the contrary1 it possesses all things4 ,though remaining within itself1 it is all things2 it possesses all things1 without possessing them 7in the usual acceptation of that term72 the things that subsist in it not differing from it1 and not being separated from each other4 ,each one of them is all the others1#afc is everything and everywhere1 although not confounded with other things1 and remaining distinct therefrom4 ,,nature ,,of ,,the ,,universal ,,soul4 ,the power which participates in ,intelligence 7the universal ,soul7 does not participate in it in a manner such as to be equal to it1 but only in the measure of her ability to participate therein4 ,she is the first actualization of ,intelligence1 the first being that ,intelligence1 though remaining within itself1 begets4 ,she directs her whole activity towards supreme ,intelligence1 and lives exclusively thereby4 ,moving from outside ,intelligence1 and around it1 according to the laws of harmony1#afd the universal ,soul fixes her glance upon it4 ,by contemplation penetrating into its inmost depths1 through ,intelligence she sees the divinity ,himself4 ,such is the nature of the serene and blissful existence of the divinities1 a life where evil has no place4 ,,evil ,,exists ,,as ,a ,,consequence ,,of ,,the ,,derivative ,,goods ,,of ,,the ,,third ,,rank4 ,if everything stopped there 7and if there were nothing beyond the three principles here described71 evil would not exist 7and there would be nothing but goods74 ,but there are goods of the first1 second and third ranks4 ,though all relate to the ,king of all things1#afe who is their author1 and from whom they derive their goodness1 yet the goods of the second rank relate more specially to the second principle2 and to the third principle1 the goods of the third rank4 ,,nature ,,of ,,evil4 #c4 ,as these are real beings1 and as the first ,principle is their superior1 evil could not exist in such beings1 and still less in ,him1 who is superior to them2 for all these things are good4 ,evil then must be located in non-being1 and must1 so to speak1 be its form1 referring to the things that mingle with it1 or have some community with it4 ,this non-being1 however1 is not absolute non-being4#aff ,its difference from being resembles the difference between being and movement or rest2 but only as its image1 or something still more distant from reality4 ,within this non-being are comprised all sense-objects1 and all their passive modifications2 or1 evil may be something still more inferior1 like their accident or principle1 or one of the things that contribute to its constitution4 ,to gain some conception of evil it may be represented by the contrast between measure and incommensurability2 between indetermination and its goal2 between lack of form and the creating principle of form2 between lack and self-sufficiency2 as the perpetual unlimited and changeableness2 as passivity1 insatiableness1 and absolute poverty4#afg ,those are not the mere accidents of evil1 but its very essence2 all of that can be discovered when any part of evil is examined4 ,the other objects1 when they participate in the evil and resemble it1 become evil without however being absolute ,evil4 ,,evil ,,possesses ,a ,,lower ,,form ,,of ,,being4 ,all these things participate in a being2 they do not differ from it1 they are identical with it1 and constitute it4 ,for if evil be an accident in something1 then evil1 though not being a real being1 must be something by itself4 ,just as1 for the good1 there is the ,good in itself1 and the good considered as an attribute of a foreign subject1 likewise1 for evil1 one may distinguish ,evil in itself1 and evil as accident4 ,,evil ,,as ,,infinite ,,and ,,formlessness ,,in ,,itself4 ,it might be objected that it is impossible to conceive of indetermination outside of the indeterminate1 any more than determination outside of the determinate2 or measure outside of the measured4 7,we shall have to answer that7 just as determination does not reside in the determined 7or measure in the measured71 so indetermination cannot exist within the indeterminate4 ,if it can exist in something other than itself1 it will be either in the indeterminate1 or in the determinate4 ,if in the indeterminate1 it is evident that it itself is indeterminate1 and needs no indetermination to become such4 ,if1 on the other hand 7it be claimed that indetermination exist71 in the determinate1 7it is evident that7 the determinate cannot admit indetermination4 ,this1 therefore1 demands the existence of something infinite in itself1 and formless in itself1 which would combine all the characteristics mentioned above as the characteristics of evil4#afh ,as to evil things1 they are such because evil is mingled with them1 either because they contemplate evil1 or because they fulfil it4 ,,the ,,primary ,,evil ,,is ,,evil ,,in ,,itself4 ,reason1 therefore1 forces us to recognize as the primary evil1 ,evil in itself4#afi 7,this is matter which is7 the subject of figure1 form1 determination1 and limitation2 which owes its ornaments to others1 which has nothing good in itself1 which is but a vain image by comparison with the real beings--in other word1 the essence of evil1 if such an essence can exist4 ,,matter ,,as ,,the ,,secondary ,,evil4 #d4 ,so far as the nature of bodies participates in matter1 it is an evil2 yet it could not be the primary ,evil1 for it has a certain form4 ,nevertheless1 this form possesses no reality1 and is1 besides1 deprived of life 7872 for bodies corrupt each other mutually4 ,being agitated by an unregulated movement1 they hinder the soul from carrying out her proper movement4 ,they are in a perpetual flux1 contrary to the immutable nature of essences2 therefore1 they constitute the secondary evil4 ,,the ,,soul ,,is ,,not ,,evil ,,by ,,herself1 ,,but ,,may ,,degenerate ,,by ,,looking ,,at ,,darkness4 ,by herself1 the soul is not evil1 and not every soul is evil4 ,what soul deserves to be so considered8 ,that of the man who1 according to the expression of ,plato1#agj is a slave to the body4 ,in this man it is natural for the soul to be evil4 ,it is indeed the irrational part of the soul which harbors all that constitutes evil3 indetermination1 excess1 and need1 from which are derived intemperance1 cowardliness1 and all the vices of the soul1 the involuntary passions1 mothers of false opinions1 which lead us to consider the things we seek or avoid as goods or evils4 ,but what produces this evil8 ,how shall we make a cause or a principle of it8 ,to begin with1 the soul is neither independent of matter1 nor1 by herself1 perverse4 ,by virtue of her union with the body1 which is material1 she is mingled with indetermination1 and so1 to a certain point1 deprived of the form which embellishes and which supplies measure4 ,further1 that reason should be hindered in its operations1 and cannot see well1 must be due to the soul's being hindered by passions1 and obscured by the darkness with which matter surrounds her4 ,the soul inclines#aga towards matter4 ,thus the soul fixes her glance1 not on what is essence1 but on what is simple generation4#agb ,now the principle of generation is matter1 whose nature is so bad that matter communicates it to the beings which1 even without being united thereto1 merely look at it4 ,being the privation of good1 matter contains none of it1 and assimilates to itself all that touches it4 ,therefore1 the perfect ,soul1 being turned towards ever pure ,intelligence1 repels matter1 indeterminateness1 the lack of measure1 and in short1 evil4 ,the perfect ,soul does not approach to it1 does not lower her looks2 she remains pure and determined by ,intelligence4 ,the soul which does not remain in this state1 and which issues from herself 7to unite with the body71 not being determined by the ,first1 the ,perfect1 is no more than an image of the perfect ,soul because she lacks 7good71 and is filled with indetermination4 ,the soul sees nothing but darkness4 ,the soul already contains matter because she looks at what she cannot see2 or1 in the every-day expression1 because the soul looks at darkness4#agc ,,primary ,,and ,,secondary ,,evil ,,for ,,the ,,soul4 #e4 ,since the lack of good is the cause that the soul looks at darkness1 and mingles therewith1 the lack of good and darkness is primary ,evil for the soul4 ,the secondary evil will be the darkness1 and the nature of evil1 considered not in matter1 but before matter4 ,evil consists not in the lack of any particular thing1 but of everything in general4 ,nothing is evil merely because it lacks a little of being good2 its nature might still be perfect4 ,but what1 like matter1 lacks good entirely1 is essentially evil1 and possesses nothing good8 ,nature1 indeed1 does not possess essence1 or it would participate in the good2 only by verbal similarity can we say that matter is1 while we can truly say that matter is absolute nonentity4 ,a mere lack 7of good7 therefore1 may be characterized as not being good2 but complete lack is evil2 while a lack of medium intensity consists in the possibility of falling into evil1 and is already an evil4 ,evil1 therefore1 is not any particular evil1 as injustice1 or any special vice2 evil is that which is not yet anything of that1 being nothing definite4 ,injustice and the other vices must be considered as kinds of evil1 distinguished from each other by mere accidents2 as for instance1 what occurs by malice4 ,besides1 the different kinds of evil differ among each other either by the matter in which evil resides1 or by the parts of the soul to which it refers1 as sight1 desire1 and passion4 ,,relation ,,between ,,external ,,and ,,internal ,,evil4 ,if we grant the existence of evils external to the soul1 we shall be forced to decide about their relation to sickness1 ugliness1 or poverty4 ,sickness has been explained as a lack or excess of material bodies which fail to support order or measure4 ,the cause of ugliness1 also1 has been given as deficient adjustment of matter to form4 ,poverty has been described as the need or lack of objects necessary to life as a result of our union with matter1 whose nature is 7the ,heraclitian and ,stoic7 indigence4 ,from such definitions it would follow that we are not the principle of evil1 and are not evil in ourselves1 for these evils existed before us4 ,only in spite of themselves would men yield to vice4 ,the evils of the soul are avoidable1 but not all men possess the necessary firmness4 ,evil1 therefore1 is caused by the presence of matter in sense-objects1 and is not identical with the wickedness of men4 ,for wickedness does not exist in all men2 some triumph over wickedness1 while they who do not even need to triumph over it1 are still better4 ,in all cases men triumph over evil by those of their faculties that are not engaged in matter4 ,,in ,,what ,,sense ,,evils ,,are ,,universal ,,and ,,unavoidable4 #f4 ,let us examine the significance of the doctrine#agd that evils cannot be destroyed1 that they are necessary1 that they do not exist among the divinities1 but that they ever besiege our mortal nature1 and the place in which we dwell4#age ,surely heaven is free from all evil because it moves eternally with regularity1 in perfect order2 because in the stars is neither injustice nor any other kind of evil1 because they do not conflict with each other in their courses2 and because their revolutions are presided over by the most beautiful harmony4#afd ,on the contrary1 the earth reveals injustice and disorder1 7chiefly7 because our nature is mortal1 and we dwell in a lower place4 ,but when ,plato1#agf says1 that we must flee from here below1 he does not mean that we should leave the earth1 but1 while remaining therein1 practice justice1 piety1 and wisdom4 ,it is wickedness that must be fled from1 because wickedness and its consequences are the evil of man4 ,,evil ,,is ,,not ,,good',s ,,qualitative1 ,,but ,,only ,,figurative ,,antagonist4 ,when#agf 7,theodor7 tells 7,socrates7 that evils would be annihilated if men practised 7,socrates'7 teachings1 the latter answers that that is impossible1 for evil is necessary even if only as the contrary of good4 ,but how then can wickedness1 which is the evil of man1 be the contrary of good8 ,because it is the contrary of virtue4 ,now virtue1 without being ,good in itself1 is still a good1 a good which makes us dominate matter4 ,but how can ,good in itself1 which is not a quality1 have a contrary8 ,besides1 why need the existence of one thing imply its contrary8 ,though we may grant that there is a possibility of the existence of the contrary of some things--as for instance1 that a man in good health might become sick--there is no such necessity4 ,nor does ,plato assert that the existence of each thing of this kind necessarily implies that of its contrary2 he makes this statement exclusively of the ,good4 ,but how can there be a contrary to good1 if the good be being1 let alone above being8#agg ,evidently1 in reference to particular beings1 there can be nothing contrary to being4 ,this is proved by induction2 but the proposition has not been demonstrated as regards universal ,being4 ,what then is the contrary of universal ,being1 and first principles in general8 ,the contrary of being must be nonentity2 the contrary of the nature of the ,good is the nature and principle of ,evil4 ,these two natures are indeed respectively the principles of goods and of evils4 ,all their elements are mutually opposed1 so that both these natures1 considered in their totality1 are still more opposed than the other contraries4 ,the latter1 indeed1 belong to the same form1 to the same kind1 and they have something in common in whatever subjects they may be4 ,as to the ,contraries that are essentially distinguished from each other1 whose nature is constituted of elements opposed to the constitutive elements of the other1 those ,contraries are absolutely opposed to each other1 since the connotation of that word implies things as opposite to each other as possible4 ,measure1 determination1 and the other characteristics of the divine nature#agh are the opposites of incommensurability1 indefiniteness1 and the other contrary things that constitute the nature of evil4 ,each one of these wholes1 therefore1 is the contrary of the other4 ,the being of the one is that which is essentially and absolutely false2 that of the other is genuine ,being2 the falseness of the one is1 therefore1 the contrary of the truth of the other4 ,likewise what pertains to the being of the one is the contrary of what belongs to the being of the other4 ,we also see that it is not always true to say that there is no contrary to being1 for we acknowledge that water and fire are contraries1 even if they did not contain the common element of matter1 of which heat and cold1 humidity and dryness1 are accidents4 ,if they existed alone by themselves1 if their being were complete without any common subject1 there would still be an opposition1 and an opposition of being4 ,therefore the things that are completely separate1 which have nothing in common1 which are as distant as possible1 are by nature contrary4 ,this is not an opposition of quality1 nor of any kinds of beings2 it is an opposition resulting from extreme distance1 and from being composed of contraries1 thereby communicating this characteristic to their elements4 ,,good ,,implies ,,evil ,,because ,,matter ,,is ,,necessary ,,to ,,the ,,world4 #g4 ,why is the existence of both good and evil necessary8 ,because matter is necessary to the existence of the world4 ,the latter is necessarily composed of contraries1 and1 consequently1 it could not exist without matter4 ,in this case the nature of this world is a mixture of intelligence and necessity4#agi ,what it receives from divinity are goods2 its evils derive from the primordial nature1#ahj the term used 7by ,plato7 to designate matter as a simple substance yet unadorned by a divinity4 ,but what does he mean by mortal nature8 ,when he says that evils besiege this region here below1 he means the universe1 as appears from the following quotations#aha3 ,since you are born1 you are not immortal1 but by my help you shall not perish4 ,in this case it is right to say that evils cannot be annihilated4 ,how then can one flee from them8#ahb ,not by changing one's locality1 7as ,plato7 says1 but by acquiring virtue1 and by separating from the body1 which1 simultaneously1 is separation from matter2 for being attached to the body is also attachment to matter4 ,it is in the same sense that 7,plato7 explains being separated from the body1 or not being separated from it4 ,by dwelling with the divinities he means being united to the intelligible objects2 for it is in them that inheres immortality4 ,,existence ,,of ,,evil ,,is ,,necessary ,,as ,,last ,,material ,,degree ,,of ,,being4 ,here follows still another demonstration of the necessity of evil4 ,since good does not remain alone1 evil must necessarily exist by issuing from the good4#ahc ,we might express this differently1 as the degradation and exhaustion 7of the divine power1 which1 in the whole hierarchic series of successive emanations weakens from degree to degree74 ,there must1 therefore1 be a last degree of being1 beyond which nothing further can be begotten1 and that is evil4 ,just as the existence of something after a first 7,good7 is necessary1 so must also a last degree 7of being7 be necessary4 ,now the last degree is matter1 and contains nothing more of the ,first2 7and1 as matter and evil are identical17 the existence of evil is necessary4 ,,matter ,,is ,,cause ,,of ,,evil1 ,,even ,,if ,,corporeal4 #h4 ,it may still be objected that it is not matter that makes us wicked2 for it is not matter that produces ignorance and perverted appetites4 ,if1 indeed1 these appetites mislead us to evil as a result of the perversity of the body1 we must seek its cause1 not in matter1 but in form 7in the qualities of the bodies74 ,these1 for instance1 are heat1 cold1 bitterness1 pungency1 and the other qualities of the bodily secretions2 or1 the atonic condition or inflammation of certain organs2 or1 certain dispositions which produce the difference of appetites2 and1 if you please1 false opinions4 ,evil1 therefore1 is form rather than matter4 ,even under this 7mistaken7 hypothesis we are none the less driven to acknowledge that matter is the evil4 ,a quality does not always produce the same results within or outside of matter2 thus the form of the axe without iron does not cut4 ,the forms that inhere in matter are not always what they would be if they were outside of it4 ,the 7seminal7 reasons when inhering in matter are by it corrupted and filled with its nature4 ,as fire1 when separate from matter1 does not burn2 so form1 when remaining by itself1 effects what it would if it were in matter4 ,matter dominates any principle that appears within it1 alters it1 and corrupts it by imparting thereto its own nature1 which is contrary to the ,good4 ,it does not indeed substitute cold for heat1 but it adds to the form--as1 for instance1 to the form of fire--its formless substance2 to figure adding its shapelessness2 to measure1 its excess and lack1 proceeding thus until it has degraded things1 transubstantiating them into its own nature4 ,that is the reason that1 in the nutrition of animals1 what has been ingested does not remain what it was before4 ,the foods that enter into the body of a dog1 for instance1 are by assimilation transformed into blood and canine secretions1 and1 in general1 are transformed according to the animal that receives them4 ,thus even under the hypothesis that evils are referred to the body1 matter is the cause of evils4 ,,mastery ,,of ,,these ,,corporeal ,,dispositions ,,is ,,not ,,easy4 ,it may be objected that one ought to master these dispositions of the body4 ,but the principle that could triumph over them is pure only if it flee from here below4 ,the appetites which exercise the greatest force come from a certain complexion of the body1 and differ according to its nature4 ,consequently1 it is not easy to master them4 ,there are men who have no judgment1 because they are cold and heavy on account of their bad constitution4 ,on the contrary1 there are others who1 because of their temperament1 are light and inconstant4 ,this is proved by the difference of our own successive dispositions4 ,when we are gorged1 we have appetites and thoughts that differ from those we experience when starved2 and our dispositions vary even according to the degrees of satiety4 ,,definition ,,of ,,primary ,,and ,,secondary ,,evil4 ,in short1 the primary ,evil is that which by itself lacks measure4 ,the secondary evil is that which accidentally becomes formless1 either by assimilation or participation4 ,in the front rank is the darkness2 in the second that which has become obscured4 ,thus vice1 being in the soul the result of ignorance and formlessness1 is of secondary rank4 ,it is not absolute ,evil1 because1 on its side1 virtue is not absolute ,good2 it is good only by its assimilation and participation with the ,good4 ,b4 ,,by ,,what ,,part ,,of ,,our ,,nature ,,we ,,come ,,to ,,know ,,evil4 ,,how ,,the ,,soul ,,comes ,,to ,,know ,,vice4#ahd #i4 ,how do we get to know vice and virtue8 ,as to virtue1 we know it by the very intelligence and by wisdom2 for wisdom knows itself4 ,but how can we know vice8 ,just as we observe that an object is not in itself straight1 by applying a rule1 so we discern vice by this characteristic1 that it does not comport itself with virtue4 ,but do we1 or do we not have direct intuition thereof8 ,we do not have the intuition of absolute vice1 because it is indeterminate4 ,we know it1 therefore1 by a kind of abstraction1 observing that virtue is entirely lacking4 ,we cognize relative vice by noticing that it lacks some part of virtue4 ,we see a part of virtue1 and1 by this part1 judging what is lacking in order completely to constitute the form 7of virtue71 we call vice what is lacking to it2 defining as the indeterminate 7evil7 what is deprived of virtue4 ,similarly with matter4 ,if1 for instance1 we notice a figure that is ugly because its 7seminal7 reason1 being unable to dominate matter1 has been unable to hide its deformity1 we notice ugliness by what is lacking to form4 ,,how ,,to ,,see ,,matter3 ,,by ,,dialectic ,,abstraction4 ,but how do we know that which is absolutely formless 7matter78 ,we make abstraction of all kinds of form1 and what remains we call matter4 ,we allow ourselves to be penetrated by a kind of shapelessness by the mere fact that we make abstraction of all shape in order to be able to represent matter 7by a bastard reasoning74#ahe ,consequently1 intelligence becomes altered1 and ceases to be genuine intelligence when it dares in this way to look at what does not belong to its domain4#ahf ,it resembles the eye1 which withdraws from light to see darkness1 and which on that very account does not see4 ,thus1 in not seeing1 the eye sees darkness so far as it is naturally capable of seeing it4 ,thus intelligence which hides light within itself1 and which1 so to speak1 issues from itself1 by advancing towards things alien to its nature1 without bringing along its own light1 places itself in a state contrary to its being to cognize a nature contrary to its own4#afe ,but enough of this4 ,,matter ,,is ,,both ,,without ,,qualities ,,and ,,evil4 #aj4 ,it may well be asked 7by ,stoics7 how matter can be evil1 as it is without quality8#ahg ,that matter possesses no qualities can be said in the sense that by itself it has none of the qualities it is to receive1 or to which matter is to serve as substrate2 but cannot be said in the sense that it will possess no nature4 ,now1 if it have a nature1 what hinders this nature from being bad1 without this being bad being a quality8 ,nothing indeed is a quality but what serves to qualify something different from itself2 a quality is1 therefore1 an accident2 a quality is that which can be mentioned as the attribute of a subject other than itself4#ahh ,but matter is not the attribute of something alien2 it is the subject to which accidents are related4 ,therefore1 since every quality is an accident1 matter1 whose nature is not to be an accident1 is without quality4#ahi ,if1 besides1 quality 7taken in general71 itself be without quality1 how could one say of matter1 so far as it has not yet received any quality1 that it is in some manner qualified8 ,it is1 therefore1 possible to assert of matter that1 it both has no quality1 and yet is evil4 ,matter is not evil because it has a quality1 but just because it has none4 ,if1 indeed1 matter possessed a form1 it might indeed be bad2 but it would not be a nature contrary to all form4 ,,matter ,,as ,,deprivation ,,is ,,still ,,without ,,qualities4 #aa4 ,it may be further objected that nature1 independent of all form1 is deprivation4 ,now deprivation is always the attribute of some hypostatic substance1 instead of itself being substance4 ,if then evil consist in privation1 it is the attribute of the substrate deprived of form2 and on that account it could not exist by itself4 ,if it be in the soul that we consider evil1 privation in the soul will constitute vice and wickedness1 and there will be no need to have recourse to anything external to explain it4 ,,matter ,,may ,,exist ,,and ,,yet ,,be ,,evil4 ,elsewhere#aij it is objected that matter does not exist2 here the attempt is to show that matter is not evil in so far as it exists4 7,if this were the case71 we should not seek the origin of evil outside of the soul1 but it would be located within the soul herself2 there evil consists in the absence of good4 ,but1 evidently1 the soul would have nothing good on the hypothesis that privation of form is an accident of the being1 which desires to receive form2 that1 consequently1 the privation of good is an accident of the soul2 and that the latter produces within herself wickedness by her 7seminal7 reason4 ,another result would be that the soul would have no life1 and be inanimate2 which would lead to the absurdity that the soul is no soul4 ,,the ,,soul ,,cannot ,,possess ,,evil ,,within ,,herself4 ,we are thus forced to assert1 that the soul possesses life by virtue of her 7seminal7 reason1 so that she does not1 by herself1 possess privation of good4 ,then she must from intelligence derive a trace of good1 and have the form of good4 ,the soul1 therefore1 cannot by herself be evil4 ,consequently1 she is not the first ,evil1 nor does she contain it as an accident1 since she is not absolutely deprived of good4 ,,relative ,,privation ,,is ,,impossible4 #ab4 ,to the objection that in the soul wickedness and evil are not an absolute privation1 but only a relative privation of good1 it may be answered that in this case1 if the soul simultaneously1 contain possession and privation of the good1 she will have possessed a feeling mingled of good and evil1 and not of unmingled evil4 ,we will still not have found the first evil1 the absolute ,evil4 ,the good of the soul will reside in her essence 7being72 evil will only be an accident thereof4 ,,evil ,,as ,,an ,,obstacle ,,to ,,the ,,soul4 #ac4 ,another hypothesis is that evil owes its character only to its being an obstacle for the soul1 as certain objects are bad for the eye1 because they hinder it from seeing4 ,in this case1 the evil of the soul would be the cause that produces the evil1 and it would produce it without being absolute ,evil4 ,if1 then1 vice be an obstacle for the soul1 it will not be absolute ,evil1 but the cause of evil1 as virtue is not the good1 and only contributes to acquiring it4 ,if virtue be not good1 and vice be not evil1 the result is that since virtue is neither absolute beauty nor goodness1 vice is neither absolute ugliness nor evil4 ,we hold that virtue is neither absolute beauty1 nor absolute goodness1 because above and before it is absolute ,beauty and ,goodness4 ,only because the soul participates in these1 is virtue or beauty considered a good4 ,now as the soul1 by rising above virtue1 meets absolute ,beauty and ,goodness1 thus in descending below wickedness the soul discovers absolute ,evil4 ,to arrive at the intuition of evil the soul1 therefore1 starts from wickedness1 if indeed an intuition of evil be at all possible4 ,finally1 when the soul descends1 she participates in evil4 ,she rushes completely into the region of diversity1#aia and1 plunging downwards she falls into a murky mire4 ,if she fell into absolute wickedness1 her characteristic would no longer be wickedness1 and she would exchange it for a still lower nature4 ,even though mingled with a contrary nature1 wickedness1 indeed1 still retains something human4 ,the vicious man1 therefore1 dies so far as a soul can die4 ,now when1 in connection with the soul1 we speak of dying1 we mean that while she is engaged in the body1 she penetrates 7further7 into matter1 and becomes saturated with it4 ,then1 when the soul has left the body1 she once more falls into the same mud until she have managed to return into the intelligible world1 and weaned her glance from this mire4 ,so long as she remains therein1 she may be said to have descended into hell1 and to be slumbering there4#aib ,,weakness ,,of ,,the ,,soul ,,as ,,an ,,explanation ,,of ,,evil4 #ad4 ,wickedness is by some explained as weakness of the soul1 because the wicked soul is impressionable1 mobile1 easy to lead to evil1 disposed to listen to her passions1 and equally likely to become angry1 and to be reconciled2 she yields inconsiderately to vain ideas1 like the weakest works of art and of nature1 which are easily destroyed by winds and storms4 ,this theory 7is attractive1 but implies a totally new conception1 that of weakness of soul1 and it would have7 to explain this weakness1 and whence it is derived2 for weakness in a soul is very different from weakness in a body1 but just as in the body weakness consists in inability to fulfil a function1 in being too impressionable1 the same fault in the soul might1 by analogy1 be called by the same name1 unless matter be equally the cause of both weaknesses4 ,reason1 however1 will have to explore the problem further1 and seek the cause of the soul-fault here called weakness4 ,,weakness ,,of ,,the ,,soul ,,occurs ,,chiefly ,,in ,,souls ,,fallen ,,into ,,matter4 ,in the soul weakness does not derive from an excess of density or rarefaction of leanness or stoutness1 nor of any sickness such as fever4 ,it must be met in souls which are either entirely separated from matter1 or in those joined to matter1 or in both simultaneously4 ,now1 as it does not occur in souls separated from matter1 which are entirely pure1 and winged1#aic and which1 as perfect1 carry out their functions without any obstacle2 it remains1 that this weakness occurs in fallen souls1 which are neither pure nor purified4 ,for them weakness consists not in the privation of anything1 but in the presence of something alien1 just as1 for instance1 weakness of the body consists in the presence of slime or bile4 ,we shall1 therefore1 be able to understand clearly the weakness of the soul by ferreting out the cause of the fall of the soul4 ,,the ,,fall ,,of ,,the ,,soul ,,as ,,descent ,,into ,,matter4 ,just as much as the soul1 matter is included within the order of beings4 ,for both1 so to speak1 there is but a single locality2 for it would be an error to imagine two different localities1 one for matter1 and the other for the soul2 such as1 for instance1 earth might be for matter1 and air for the soul4 ,the expression that soul occupies a locality different from matter means only that the soul is not in matter2 that is1 that the soul is not united to matter2 that the soul does not together with matter constitute something unitary2 and that for the soul matter is not a substrate that could contain the soul4 ,that is how the soul is separated from matter4 ,but the soul possesses several powers1 since she contains the principle 7intelligence71 the medium 7the discursive reason71 and the goal 7the power of sensation7 7united to the generative and growing powers74 ,now1 just like the beggar who presents himself at the door of the banquet-hall1 and with importunity asks to be admitted1#aid matter tries to penetrate into the place occupied by the soul4 ,but every place is sacred1 because nothing in it is deprived of the presence of the soul4 ,matter1 on exposing itself to its rays is illuminated by it1 but it cannot harbor the principle that illuminates her 7the soul74 ,the latter indeed1 does not sustain matter1#aie although she be present1 and does not even see it1 because it is evil4 ,matter obscures1 weakens the light that shines down upon her1 by mingling its darkness with her4 ,to the soul1 matter affords the opportunity of producing generation1 by clearing free access towards matter2 for if matter were not present1 the soul would not approach it4 ,the fall of the soul is1 therefore1 a descent into matter2 hence comes her weakness1 which means1 that not all of the soul's faculties are exercised2 because matter hinders their action1 intruding on the place occupied by the soul and forcing her1 so to speak1 to retrench4 ,until the soul can manage to accomplish her return into the intelligible world1 matter degrades what it has succeeded in abstracting from the soul4 ,for the soul1 therefore1 matter is a cause of weakness and vice4 ,therefore1 by herself1 the soul is primitively evil1 and is the first evil4 ,by its presence1 matter is the cause of the soul's exerting her generative powers1 and being thus led to suffering2 it is matter that causes the soul to enter into dealings with matter1 and thus to become evil4 ,the soul1 indeed1 would never have approached matter unless the latter's presence had not afforded the soul an opportunity to produce generation4 ,,no ,,more ,,than ,,the ,,existence ,,of ,,the ,,good ,,can ,,that ,,of ,,matter ,,be ,,denied4 #ae4 ,those who claim that matter does not exist1 will have to be referred to our extended discussion#aif where we have demonstrated the necessity of its hypostatic existence4 ,those who would assert that evil does not belong among beings would1 if logical1 thereby also deny the existence of the good1 and of anything that was desirable2 thereby annihilating desire1 as well as aversion1 and even thought2 for everybody shares desire for the good1 and aversion for the evil4 ,thought and knowledge1 simultaneously1 apply to good and evil2 thought itself is a good4 ,,explanation ,,of ,,the ,,evil ,,of ,,the ,,soul4 ,we must1 therefore1 acknowledge the existence first of ,good1 unmixed1 and then the nature mingled of good and evil2 but what most participates in evil thereby trends towards absolute ,evil2 and what participates in it to a less degree thereby trends towards good4 ,for what is evil to soul8 ,it is being in contact with inferior nature2 otherwise the soul would not have any appetite1 pain1 or fear4 ,indeed fear is felt by us only for the composite 7of soul and body71 fearing its dissolution1 which thus is the cause of our pains and sufferings4 ,the end of every appetite is to put aside what troubles it1 or to forestall what might do so4 ,as to sense-representations 7fancy#aig71 it is the impression made by an exterior object on the irrational part of the soul1 a part which can receive this impression only because it is not indivisible4 ,false opinion rises within the soul because it is no longer within truth1 and this occurs because the soul is no longer pure4 ,on the contrary1 the desire of the intelligible leads the soul to unite intimately with intelligence1 as she should1 and there remain solidly entrenched1 without declining towards anything inferior4 ,it is only because of the nature and power of the ,good that evil does not remain pure ,evil4 7,matter1 which is synonymous with evil7 is like a captive which beauty covers with golden chains1 so that the divinities might not see its nakedness1 and that men might not be intruded on by it2 or that men1 if they must see it1 shall be reminded of beauty on observing an even weakened image thereof4 ,,second ,,ennead1 ,,book ,,three4 ,whether ,astrology is of any ,value4#aih ,,of ,,the ,,influence ,,of ,,the ,,stars4 #a4 ,it has been said#aii that the course of the stars indicates what is to happen to each being2 though1 it does not1 as many persons think1 cause every event4 ,to the supporting proofs hereof we are to add now more precise demonstrations1 and new considerations1 for the opinion held about this matter is no trifle4 ,,various ,,pretensions ,,of ,,astrology4 ,some people hold that1 by their movements1 the planets produce not only poverty and wealth1 health and sickness1 but even beauty and ugliness2 and1 what is more1 vices and virtues4 ,at every moment the stars1 as if they were irritated against men1 7are said to7 force them to commit actions concerning which no blame attaches to the men who commit them1 since they are compelled thereto by the influence of the planets4 ,it is even believed that the cause of the planets' doing us evil or good is not that they love or hate us2 but that their dispositions towards us is good or evil according to the localities through which they travel4 ,towards us they change their disposition according as they are on the cardinal points or in declination therefrom4 ,it is even held that while certain stars are maleficent1 others are beneficent1 and that1 nevertheless1 the former frequently grant us benefits1 while the latter often become harmful4 ,their effects differ according to their being in opposition1#bjj just as if they were not self-sufficient1 and as if their quality depended on whether or not they looked at each other4 ,thus a star's 7influence7 may be good so long as it regards another1 and evil when it does so no longer4 ,a star may even consider another in different manners1#bja when it is in such or such an aspect4#bjb ,moreover1 the totality of the stars exercises a mingled influence which differs from the individual influences1 just as several liquors may form a compound possessing qualities differing from either of the component elements4 ,as these and similar assertions are freely made1 it becomes important to examine each one separately4 ,this would form a proper beginning for our investigation4 ,,are ,,stars ,,inanimate8 #b4 ,should we consider the stars to be animated1 or not8 ,if they be inanimate1 they will be able to communicate only cold and heat2 that is1 if#bjc we grant the existence of cold influences4 ,in this case1 they will limit themselves to modifying the nature of our body1 exercising on us a merely corporeal influence4 ,they will not produce a great diversity among the bodies1 since each of them exercises the same influence1 and since1 on the earth1 their diverse actions are blended into a single one1 which varies only by the diversity of locality1 or by the proximity or distance of the objects4 ,the same argument would hold on the hypothesis that the stars spread cold4 ,but ,i could not understand how they could render some learned1 others ignorant1 making of some grammarians1 others orators1 musicians or experts in various arts4 ,how could they exercise an action which would have no relation to the constitution of the bodies1 such as giving us a father1 a brother1 a son1 or a wife of such or such characteristics1 or to make us successful1 or make of us generals or kings8#bjd ,,are ,,stars ,,animated8 ,on the contrary hypothesis1 that the stars are animated1 and act with reflection1 what have we done to them that they should desire to harm us8 ,are they not dwellers of a divine region8 ,are they not themselves divine8 ,nor are they subjected to the influences that make men good or evil1 nor could they experience good or evil as a result of our prosperity or our misfortunes4 ,,could ,,cardinal ,,points ,,or ,,declinations ,,possess ,,any ,,influence8 #c4 ,in case1 however1 that the stars injure us only involuntarily1 they are constrained thereunto by the aspects1#bje and their localities4 ,if so1 they should1 all of them1 produce the same effects when they find themselves in the same localities or aspects4 ,but what difference can occur in a planet according to its location in the zodiac8 ,what does the zodiac itself experience8 ,in fact1 the planets are not located in the zodiac itself1 but above or below it1 at great distances4 ,besides1 in whatever location they are1 they all are ever in the heaven4 ,now it would be ridiculous to pretend that their effects differed according to their location in the heaven1 and that they have an action differing according as they rise1 culminate1 or decline4 ,it would be incredible that such a planet would feel joy when it culminates1 sadness or feebleness when declining1 anger at the rising of some other planet1 or satisfaction at the latter's setting4 ,can a star be better when it declines8 ,now a star culminates for some simultaneously with its declination for others2 and it could not at the same time experience joy and sadness1 anger and benevolence4 ,it is sheer absurdity to assert that a star feels joy at its rising1 while another feels the same at its setting2 for this would really mean that the stars felt simultaneous joy and sadness4 ,besides1 why should their sadness injure us8 ,nor can we admit that they are in turn joyous and sad1 for they ever remain tranquil1 content with the goods they enjoy1 and the objects of their contemplation4 ,each of them lives for itself1 finding its welfare in its own activity1 without entering into relations with us4 ,as they have no dealing with us1 the stars exert their influence on us only incidentally1 not as their chief purpose2 rather1 they bear no relation whatever to us2 they announce the future only by coincidence1 as birds announce it to the augurs4 ,,absurdity ,,of ,,aspects1 ,,and ,,houses4 #d4 ,nor is it any more reasonable to assert that the aspect of one planet makes one joyous1 or the other sad4 ,what animosity could obtain betwixt the stars8 ,what could be its reason8 ,why should their condition be different when they are in trine aspect1 or in opposition1 or in quadrature8 ,what reason have we to suppose that one star regards the other when it is in some particular aspect to it1 or that it no more regards it when it is in the next zodiacal sign1 though thus really closer to it8 ,besides1 what is the manner in which the planets exert the influence attributed to them8 ,how does each exercise its own particular influence8 ,how do they all1 in combination1 exert an influence that differs from this 7particular influence78 ,in fact1 they do not hold deliberations to carry out their decisions on us1 each of them yielding a little of its individual influence4 ,the one does not violently hinder the action of the other1 nor does it condescendingly make concessions to it4 ,to say that the one is joyous when it is in the house of the other1 and that the latter is sad when it is in house of the former1 amounts to saying that two men are united by mutual friendship1 though the former love the latter1 while the latter hate the former4 ,,the ,,relations ,,of ,,saturn ,,and ,,mars ,,quite ,,illogical4 #e4 ,the cold planet 7,saturn7 is said to be more beneficent for us when it is distant1 because the evil that it produces on us is said to consist of its cold effluence2 in which case our good should consist in the zodiacal signs opposite to us4 ,it is also asserted that when the cold planet 7,saturn7 is in opposition to the warm planet 7,mars71 both become harmful2 yet it would seem that their influences should neutralize each other4 ,besides1 it is held that 7,saturn7 likes the day1 whose heat renders it favorable to men1 while 7,mars7 likes the night1 because it is fiery1 as if in heaven there did not reign a perpetual day1 that is1 a continual light2 or as if a star could be plunged into the shadow 7projected by the earth7 when it is very distant from the earth4 ,,fabulous ,,influences ,,of ,,the ,,moon4 ,it is said that the moon1 in conjunction with 7,saturn7 is favorable when full1 but harmful when otherwise4 ,the opposite1 however1 ought to be the truth if the moon possess any influence4 ,in fact1 when it presents a full face1 it presents its dark face to the planet above it 7,saturn or ,mars72 when its disk decreases on our side1 it increases on the other2 therefore1 it ought to exert a contrary influence when it decreases on our side1 and when it increases on the side of the planet above it4 ,these phases are of no importance for the moon1 inasmuch as one of its sides is always lit4 ,nothing can result from it but for the planet which receives heat from it 7,saturn72 now this one will be heated whenever the moon turns towards us its dark side4 ,therefore1 the moon is good for this planet when it is full towards it1 but dark towards us4 ,besides1 this obscurity of the moon for us can be of importance only for terrestrial things1 not for the celestial#bjc 444 787#bjf 444 but if1 because of its distance1 it does not support the moon1 then it must be in a worse predicament2 when the moon is full1 it is sufficient for terrestrial things1 even when the moon is distant4444 ,finally1 when the moon presents its obscure side to the fiery planet 7,mars71 it seems beneficent towards us2 for the power of this planet1 more fiery than 7,saturn71 is then sufficient by itself4 ,,jupiter1 ,,venus1 ,,and ,,mercury ,,also ,,considered ,,astrologically4 ,besides1 the bodies of the animated beings which move in the heaven may be of different degrees of heat2 none of them is cold1 as is witnessed to by their location4 ,the planet named ,jupiter is a suitable mixture of fire2 likewise with ,venus4 ,that is why they seem to move harmoniously4 ,as to the fiery planet ,mars1 it contributes its share to the mixture 7of the general action of the stars74 ,as to ,saturn1 its case is different1 because of its distance4 ,mercury is indifferent1 because it assimilates itself easily to all4 ,,the ,,universe ,,as ,a ,,single ,,harmony4#bjg ,all these planets contribute to the ,whole4 ,their mutual relation1 therefore1 is one suitable to the universe1 just as the organs of an animal are shaped to take part in the organism they constitute4#bjh ,take1 for instance1 a part of the body1 such as the bile1 which serves both the whole animal that contains it1 and its special organ1 inasmuch as it was necessary to arouse courage1 and to oppose the injury of both the whole body1 and its special organ4 ,there had to be something similar 7to bile7 in the universe2 that something sweet should soften it1 that there be parts that would play the role of eyes1 and that all things should possess mutual sympathy by their irrational life4#bji ,thus only is the universe one1 and thus only is it constituted by a single harmony4 ,how then could it be denied that all these things might be signs1 resulting from the laws of analogy8 ,,absurdity ,,of ,,various ,,astrological ,,theories4 #f4 ,is it not unreasonable to assert that ,mars1 or ,venus1 in a certain position1 should produce adulteries8 ,such a statement attributes to them incontinence such as occurs only among man1 and human passion to satisfy unworthy impulses4 ,or again1 how could we believe that the aspects of planets is favorable when they regard each other in a certain manner8 ,how can we avoid believing that their nature is determinate8 ,what sort of an existence would be led by the planets if they occupied themselves with each single one of the innumerable ever-arising and passing beings1 giving them each glory1 wealth1 poverty1 or incontinence1 and impelling all their actions8 ,how could the single planets effect so many simultaneous results8 ,nor is it any more rational to suppose that the planets' actions await the ascensions of the signs1 nor to say that the ascension of a sign contains as many years as there are degrees of ascension in it4 ,absurd also is the theory that the planets calculate1 as it were on their fingers1 the period of time when they are to accomplish something1 which before was forbidden4 ,besides1 it is an error not to trace to a single principle the government of the universe1 attributing everything to the stars1 as if there were not a single ,chief from which depends the universe1 and who distributes to every being a part and functions suitable to its nature4 ,to fail to recognize ,him1 is to destroy the order of which we form a part1 it is to ignore the nature of the world1 which presupposes a primary cause1 a principle by whose activity everything is interpenetrated4#baa ,,the ,,stars ,,are ,,changing ,,signs ,,betraying ,,the ,,universal ,,conspiracy ,,of ,,purpose4 #g4 ,in fact1 we would still have to ask ourselves for the cause of the events 7in our world7 even if the stars1 like many other things1 really prognosticated future events4 ,we would still have to wonder at the maintenance of the order without which no events could be prefigured4 ,we might1 therefore1 liken the stars to letters1 at every moment flung along the heavens1 and which1 after having been displayed1 continued in ceaseless motion1 so that1 while exercising another function in the universe1 they would still possess significance4#bab ,thus in a being animated by a single principle it is possible to judge one part by another2 as it is possible1 by the study of the eyes or some other organ of an individual1 to conclude as to his characters1 to the dangers to which he is exposed1 and how he may escape them4 ,just as our members are parts of our bodies1 so are we ourselves parts of the universe4 ,things1 therefore1 are made for each other4 ,everything is significant1 and the wise man can conclude from one thing to another4 ,indeed many habitual occurrences are foreseen by men generally4 ,in the universe everything is reduced to a single system4#bac ,to this co-ordination is due the possibility of birds furnishing us with omens1 and other animals furnishing us with presages4 ,all things mutually depend from each other4 ,everything conspires to a single purpose1#bad not only in each individual1 whose parts are perfectly related2 but also in the universe1 and that in a higher degree1 and far earlier4 ,this multiple being could be turned into a single universal ,living organism only by a single principle4 ,as in the human body every organ has its individual function1 likewise in the universe each being plays its individual part2 so much the more that they not only form part of the universe1 but that they themselves also form universes not without importance4#bae ,all things1 therefore1 proceed from a single principle1 each plays its individual part1 and lends each other mutual assistance4 ,neither are they separate from the universe1 but they act and react on each other1 each assisting or hindering the other4 ,but their progress is not fortuitous1 nor is it the result of chance4 ,they form a series1 where each1 by a natural bond1 is the effect of the preceding one1 and the cause of the following one4#baf ,,there ,,is ,a ,,natural ,,law ,,which ,,directs ,,the ,,soul4 #h4 ,when the soul applies herself to carry out her proper function#bag--;for the soul effects everything1 as far as she plays the part of a principle--she follows the straight road2#bah when she loses her way#bai the divine justice subjugates her to the physical order which reigns in the universe1#bbj unless the soul succeed in liberating herself4 ,the divine justice#bba reigns ever1 because the universe is directed by the order and power of the dominating principle 7the universal ,soul74#bbb ,to this is joined the co-operation of the planets which are important parts of the heaven1 either by embellishing it1 or by serving as signs4 ,now they serve as signs for all things that occur in the sense-world4 ,as to their potency1 they should be credited only with what they effect indisputably4 ,,wealth1 ,,poverty1 ,,and ,,vices ,,are ,,the ,,result ,,of ,,external ,,circumstances4 ,as to us1 we fill the functions of the soul in accordance with nature when we do not stray into the multiplicity contained in the universe4 ,when we do stray therein1 we are punished for it both by the straying itself1 and by a less happy fate thereafter4 ,wealth and poverty1 therefore1 happen to us as effects of the operation of exterior things4 ,as to the virtues and vices1 virtues are derived from the primitive nature of the soul1 while the vices result from dealings of the soul with exterior things4 ,but this has been treated of elsewhere4#bbc ,,significance ,,of ,,the ,,spindle ,,of ,,the ,,fates4 #i4 ,this brings us to a consideration of the spindle1 which1 according to the ancients1 is turned by the ,fates1 and by which ,plato signifies#bbd that which1 in the evolution of the world1 moves1 and that which is immovable4 ,according to 7,plato71 it is the ,fates1 and their mother ,necessity1 which turn this spindle1 and which impress it with a rotary motion in the generation of each being4 ,it is by this motion that begotten beings arrive at generation4 ,in the ,timaeus#bbe the 7,intelligence1 or7 divinity which has created the universe gives the 7immortal7 principle of the soul1 7the reasonable soul71 and the deities which revolve in the heaven add 7to the immortal principle of the soul7 the violent passions which subject us to ,necessity1 namely1 angers1 desires1 sufferings1 and pleasures2 in short1 they furnish us with that other kind of soul 7the animal nature1 or vegetable soul7 from which they derive these passions4 ,plato thus seems to subject us to the stars1 by hinting that we receive from them our souls1#bbg subordinating to the sway of ,necessity when we descend here below1 both ourselves and our morals1 and through these1 the actions and passions#bbh which are derived from the passional habit#bae of the soul 7the animal nature74#bbi ,,which ,,of ,,our ,,two ,,souls ,,is ,,the ,,genuine ,,individuality8 ,our genuine selves are what is essentially us2 we are the principle to which ,nature has given the power to triumph over the passions4 ,for1 if we be surrounded by evils because of the body1 nevertheless1 the divinity has given us virtue1 which knows of no master#bbc 7is not subject to any compulsion74 ,indeed we need virtue not so much when we are in a calm state1 but when its absence exposes us to evils4 ,we must1 therefore1 flee from here below2#bcj we must divorce ourselves from the body added to us in generation1 and apply ourselves to the effort to cease being this animal1 this composite in which the predominant element is the nature of the body1 a nature which is only a trace of the soul1 and which causes animal life#bca to pertain chiefly to the body4 ,indeed1 all that relates to this life is corporeal4 ,the other soul 7the reasonable soul1 which is superior to the vegetative soul71 is not in the body2 she rises to the beautiful1 to the divine1 and to all the intelligible things1 which depend on nothing else4 ,she then seeks to identify herself with them1 and lives conformably to the divinity when retired within herself 7in contemplation74 ,whoever is deprived of this soul 7that is1 whoever does not exercise the faculties of the reasonable soul71 lives in subjection to fatality4#bbb ,then the actions of such a being are not only indicated by the stars1 but he himself becomes a part of the world1 and he depends on the world of which he forms a part4 ,every man is double1#bcb for every man contains both the composite 7organism71 and the real man 7which constitutes the reasonable soul74 ,,numenian ,,doubleness1 ,,mixture1 ,,and ,,divisible ,,soul4 ,likewise the universe is a compound of a body and of a ,soul intimately united to it1 and of the universal ,soul1 which is not in the ,body1 and which irradiates the ,soul united to the ,body4#bcc ,there is a similar doubleness in the sun and the other stars1 7having a soul united to their body1 and a soul independent thereof74 ,they do nothing that is shameful for the pure soul4 ,the things they produce are parts of the universe1 inasmuch as they themselves are parts of the universe1 and inasmuch as they have a body1 and a soul united to this body2 but their will and their real soul apply themselves to the contemplation of the good ,principle4 ,it is from this ,principle1 or rather from that which surrounds it1 that other things depend1 just as the fire radiates its heat in all directions1 and as the superior ,soul 7of the universe7 infuses somewhat of her potency into the lower connected soul4 ,the evil things here below originate in the mixture inhering in the nature of this world4 ,after separating the universal ,soul out of the universe1 the remainder would be worthless4 ,therefore1 the universe is a deity if the ,soul that is separable from it be included within its substance4 ,the remainder constitutes the guardian which 7,plato7 names the ,great ,guardian1#bcd and which1 besides1 possesses all the passions proper to guardians4 ,,stars ,,announce ,,events ,,because ,,of ,,the ,,soul',s ,,many ,,imperfections1 ,,and ,,accidents4 #aj4 ,under these circumstances1 we must acknowledge that events are1 by the stars1 announced1 though not produced1 not even by their 7lower7 corporeal soul4 ,by their lower part1 their body1#bce they produce only the things which are passions of the universe4 ,besides1 we shall have to acknowledge1 that the soul1 even before entering into generation1 while descending here below1 brings something which she has by herself2 for she would not enter into a body unless she had a great disposition to suffer4#bcf ,we must also admit that while passing into a body the soul is exposed to accidents1 inasmuch as she is subjected to the course of the universe1 and as this very course contributes to the production of what the universe is to accomplish2 for the things which are comprised in the course of the universe act as its parts4 ,,the ,,influences ,,of ,,the ,,stars ,,degenerate ,,as ,,they ,,reach ,,us4 #aa4 ,we must also reflect that the impressions which we derive from the stars do not reach us in the same condition in which they leave them4 ,just as fire in us is much degenerated from that in the heaven1 so sympathy1 degenerating within the receiving person1 begets an unworthy affection4 ,courage produces in those who do not possess it in the proper proportions1 either violence or cowardliness4 ,love of the beautiful and good thus becomes the search for what only appears so4 ,discernment1 in undergoing this degradation1 becomes the trickiness which seeks to equal it1 without succeeding in doing so4 ,thus all these qualities become evil in us1 without being such in the stars4 ,all the impressions we receive thereof are in us not such as they are in the stars2 besides they are still further degraded by mingling with the bodies1 with matter1 and with each other4#bcg ,,mingled ,,star ,,action ,,only ,,promotes ,,or ,,retards ,,processes ,,already ,,natural4 #ab4 ,the influences proceeding from the stars commingle2 and this mixture modifies all generated things1 determining their nature and qualities4#bch ,it is not the celestial influence which produces the horse1 it is limited to exercising an influence upon him2 for1#bci the horse is begotten from horse1 man from man2 the sun can only contribute to their formation4 ,man is born from the 7seminal logos71 or reason of man2 but the circumstances may be favorable or unfavorable to him4 ,in fact1 a son resembles the father1 though he may be formed better or worse2 but never does he entirely detach himself from matter4 ,sometimes1 however1 the matter so prevails over nature that the being is imperfect because the form does not dominate4#bdj ,,distinction ,,between ,,what ,,is ,,and ,,what ,,is ,,not ,,produced ,,by ,,the ,,stars4 #ac4 ,we must now distinguish1 decide and express the origin of various things1 inasmuch as there are some things that are produced by the course of the stars1 and others that are not4 ,our principle is that the ,soul governs the universe by ,reason1 just as each animal is governed by the principle 7the reason7 which fashions his organs1 and harmonizes them with the whole of which they are parts2#bda now the ,all contains everything1 while the parts contain only what is individual to them4 ,as to exterior influences1 some assist1 while others oppose the tendency of nature4 ,all things are subordinated to the ,all because they are parts of it2 by their co-operation1 each with its own nature and their particular tendencies they form the total life of the universe4#bdb ,the inanimate beings serve as instruments for the others that set them in motion by a mechanical impulse4 ,irrational animated beings move indeterminately2 such as horses attached to a chariot before the driver indicates which direction they are to follow2 for they need the whip to be directed4 ,the nature of the reasonable animal contains the directing driver2#bdc if the driver be skilful1 it follows the straight road1 instead of going blindly at chance1 as often happens4 ,beings gifted with reason and those that lack it are both contained within the universe1 and contribute to the formation of the whole4 ,those which are more powerful1 and which occupy a more elevated rank do many important things1 and co-operate in the life of the universe where their part is active1 rather than passive4 ,the passive ones act but little4 ,those of intermediary rank are passive in regard to some1 and often active in regard to others1 because they themselves possess the power of action and production 7the stars1 the brutes1 and men4#bdd74 ,,the ,,stars ,,as ,,the ,,followers ,,of ,,the ,,universal ,,king4 ,the universe leads an universal and perfect life1 because the good principles 7the star-,souls7 produce excellency1 that is1 the more excellent part in every object4#bde ,these principles are subordinate to the ,soul that governs the universe1 as soldiers are to their general2 consequently1 7,plato7 describes this by the figure of the attendants of ,jupiter 7the universal ,soul7 advancing to the contemplation of the intelligible world4 ,,men ,,as ,,souls ,,of ,,the ,,second ,,rank4 ,the beings which possess a nature inferior to the star-,souls1 that is1 men1 occupy the second rank in the universe1 and play in it the same part played in us by the second power of the soul 7the discursive reason74 ,the other beings1 that is1 the animals1 occupy about the same rank occupied in us by the lowest 7or vegetative7 power of the soul2 for all these powers in us are not of equal rank4#bdf ,consequently1 all the beings which are in the heaven1 or which are distributed in the universe are animated beings1 and derive their life from the total ,reason of the universe 7because it contains the seminal reasons of all living beings74 ,none of the parts of the universe1 whatever be its greatness1 possesses the power of altering the reasons1 nor the beings engendered with the co-operation of these reasons4 ,it may improve or degrade these beings1 but cannot deprive them of their individual nature4 ,it degrades them by injuring either their body or their soul2 which occurs when an accident becomes a cause of vice for the soul which partakes of the passions of the body 7the sensitive and vegetative soul7 and which is given over to the inferior principle 7to the animal7 by the superior principle 7the reasonable soul72 or when the body1 by its poor organization1 hinders the actions in which the soul needs its co-operation2 then it resembles a badly attuned lyre1 which is incapable of producing sounds which could form a perfect harmony4#bdg ,,any ,,occurrence ,,may ,,be ,,due ,,to ,,many ,,different ,,causes4 #ad4 ,poverty1 wealth1 glory1 and authoritative positions may have many different causes4 ,if a man derive his wealth from his parents1 the stars have only announced that he would be rich2 and they would have only announced his nobility if he owed his wealth to his birth4 ,if a man acquire wealth by his merit1 in some way in which his body contributed thereto1 the causes of his bodily vigor co-operated in his fortune2 first his parents1 then his fatherland1 if it be possessed of a good climate1 and last the fertility of the soil4#bdh ,if this man owe his wealth to virtue1 this source should be considered exclusive2 and likewise with the transitory advantages he may by divine favor possess4 ,even if his wealth be derived from virtuous persons1 still1 in another way1 his fortune is due to virtue4 ,if his wealth were derived from evil men1 though by a just means1 yet the wealth proceeds from a good principle which was active in them4 ,finally1 if a man who has amassed wealth be evil1 the cause of his fortune is this very wickedness1 and the principle from which it derives2 even those who may have given him money must be included in the order of its causes4 ,if a man owe his wealth to labor1 such as agricultural work1 the causes of the wealth include the care of the ploughman and the co-operation of exterior circumstances4 ,even if he found a treasure1 it is something in the universe which contributed thereto4 ,besides1 this discovery may have been foretold2 for all things concatenate with everything else1 and1 consequently1 announce each other4 ,if a man scatter his wealth1 he is the cause of their loss2 if his wealth be taken from him1 the cause is the man who takes it4 ,many are the contributory causes of a shipwreck4 ,glory may be acquired justly or unjustly4 ,just glory is due to services rendered1 or to the esteem of other people4 ,unjust glory is caused by the injustice of those who glorify that man4 ,deserved power is due to the good sense of the electors1 or to the activity of the man who acquired it by the co-operation of his friends1 or to any other circumstance4 ,a marriage is determined by a preference1 or by some accidental circumstance1 or by the co-operation of several circumstances4 ,the procreation of children is one of its consequences2 it occurs in accordance with the 7seminal7 reason1 in case it meet no obstacle2 if it be defective1 there must be some interior defect in the pregnant mother1 or the fault lies in the impotence of the father4 ,a ,,soul',s ,,destiny ,,depends ,,on ,,the ,,condition ,,of ,,the ,,universe ,,at ,,birth4 #ae4 ,plato#bdi speaks of the lots1 and conditions chosen by one turn of the spindle 7of ,clotho72 he speaks also of a guardian who helps each man to fulfil his destiny4 ,these conditions are the disposition of the universe at the time of the soul's entrance into the body1 the nature of their body1 parents and fatherland2 in short1 the aggregate of external circumstances4 ,evidently all these things1 in detail as well as in totality1 are simultaneously produced and related by one of the ,fates1 namely ,clotho4 ,lachesis then presents the conditions to the souls4 ,finally ,atropos renders the accomplishment of all the circumstances of each destiny irrevocable4 ,,how ,,some ,,men ,,may ,,master ,,their ,,fate3 ,,by ,,self-,,victory4 ,some men1 fascinated by the universe and exterior objects1 completely or partially abdicate their freedom4#bej ,others1 dominating their environment1 raise their head to the sky1 and freeing themselves from exterior circumstances1 release that better part of their souls which forms their primitive being4 ,as to the latter point1 it would be wrong to think that the nature of the soul was determined by the passions aroused in her by external objects1 and that she did not possess her own individual nature4 ,on the contrary1 as she plays the part of a principle1 she possesses1 much more than other things1 faculties suitable to accomplish actions suitable to her nature4 ,since she is a being1 the soul necessarily possesses appetites1 active faculties1 and the power of living well4#bea ,the aggregate 7of the soul and body1 the organism7 depends on the nature which formed it1 and from it receives its qualities and actions4 ,if the soul separate from the body1 she produces actions which are suitable to her nature1 and which do not depend from the body2 she does not appropriate the credit for the passions of the body1 because she recognizes the difference of her nature4#beb ,,exact ,,psychology ,,at ,,the ,,root ,,of ,,philosophy4 #af4 ,what is the mingled1 and what is the pure part of the soul8 ,what part of the soul is separable8 ,what part is not separable so long as the soul is in a body8 ,what is the animal8 ,this subject will have to be studied elsewhere1#bec for there is practically no agreement on the subject4 ,for the present1 let us explain in which sense we above said that the soul governs the universe by ,reason4 ,,is ,,the ,,universal ,,soul ,,creative1 ,,but ,,not ,,preservative8 ,does the universal ,soul form all the beings successively1 first man1 then the horse1 then some other animal1 and last the wild beasts8#bed ,does she begin by producing earth and fire2 then1 seeing the co-operation of all these things which mutually destroy or assist each other1 does she consider only their totality and their connections1 without regarding the accidents which occur to them later8 ,does she limit herself to the reproduction of preceding generations of animals1 and does she leave these exposed to the passions with which they inspire each other8 ,,determinism ,,implies ,,degeneration ,,of ,,races4 ,does the reason of each individual contain both his actions and reactions#bae in a way such that these are neither accidental nor fortuitous1 but necessary8#bee ,are these produced by the reasons8 ,or do the reasons know them1 without producing them8 ,or does the soul1 which contains the generative reasons1#bef know the effects of all her works by reasoning according to the following principle1 that the concourse of the same circumstances must evidently produce the same effects8 ,if so1 the soul1 understanding or foreseeing the effects of her works1 by them determines and concatenates all the events that are to happen4 ,she1 therefore1 considers all the antecedents and consequents1 and foresees what is to follow from what precedes4#beg ,it is 7because the beings thus proceed from each other7 that the races continually degenerate4 ,for instance1 men degenerate because in departing continually and unavoidably 7from the primitive type7 the 7seminal7 reasons yield to the passions of matter4#beh ,,the ,,soul ,,does ,,not ,,cause ,,passions1 ,,which ,,arise ,,from ,,the ,,seminal ,,reasons4 ,is the soul the cause of these passions1 because she begets the beings that produce them8 ,does the soul then consider the whole sequence of events1 and does she pass her existence watching the passions experienced by her works8 ,does she never cease thinking of the latter1 does she never put on them the finishing touch1 regulating them so that they should always go well8#bei ,does she resemble some farmer who1 instead of limiting himself to sowing and planting1 should ceaselessly labor to repair the damage caused by the rains1 the winds1 and the storms8 ,unless this hypothesis be absurd1 it must be admitted that the soul knows in advance1 or even that the 7seminal7#bfj reasons contain accidents which happen to begotten beings1 that is1 their destruction and all the effects of their faults4#bfa ,in this case1 we are obliged to say that the faults are derived from the 7seminal7 reasons1 although the arts and their reasons contain neither error1 fault1 nor destruction of a work of art4#bfb ,,the ,,universe ,,is ,,harmony1#bjg ,,in ,,spite ,,of ,,the ,,faults ,,in ,,the ,,details4 ,it might here be objected that there could not be in the universe anything bad or contrary to nature2 and it must be acknowledged that even what seems less good still has its utility4 ,if this seem to admit that things that are less good contribute to the perfection of the universe1 and that there is no necessity that all things be beautiful1#bfc it is only because the very contraries contribute to the perfection of the universe1 and so the world could not exist without them4 ,it is likewise with all living beings4 ,the 7seminal7 reason necessarily produces and forms what is better2 what is less good is contained in the potentiality of the reasons1 and actualized in the begotten beings4 ,the 7universal7 ,soul has1 therefore1 no need to busy herself therewith1 nor to cause the reasons to become active4 ,for the reasons successfully subdue matter to what is better 7the forms71 even though matter alters what it receives by imparting a shock to the reasons that proceed from the higher principles4 ,all things1 therefore1 form a harmonious totality because they simultaneously proceed from matter1 and the reasons which beget them4 ,,the ,,method ,,of ,,creation4 #ag4 ,let us examine if the reasons contained in the ,soul are thoughts4 ,how could the ,soul produce by thoughts8 ,it is the ,reason which produces in matter2 but the principle that produces naturally is neither a thought nor an intuition1 but a power that fashions matter unconsciously1 just as a circle gives water a circular figure and impression4 ,indeed1 the natural generative power has the function of production2 but it needs the co-operation of the governing 7principle7 of the ,soul1 which forms and which causes the activity of the generative soul engaged in matter4 ,if the governing power of the ,soul form the generative soul by reasoning1 it will be considering either another object1 or what it possesses in herself4 ,if the latter be the case1 she has no need of reasoning1#bfd for it is not by reasoning that the ,soul fashions matter1 but by the power which contains the reasons1 the power which alone is effective1 and capable of production4 ,the ,soul1 therefore1 produces by the forms4 ,the forms she transmits are by her received from the ,intelligence4 ,this ,intelligence1 however1 gives the forms to the universal ,soul which is located immediately below her1 and the universal ,soul transmits them to the inferior soul 7the natural generative power71 fashioning and illuminating her4 ,the inferior soul then produces1 at one time without meeting any obstacles1 at others1 when doing so1 although1 in the latter case1 she produces things less perfect4 ,as she has received the power of production1 and as she contains the reasons which are not the first 7the seminal reasons1 which are inferior to the ,ideas7 not only does she1 by virtue of what she has received1 produce1 but she also draws from herself something which is evidently inferior 7matter74#bfe ,it doubtless produces a living being 7the universe71 but a living being which is less perfect1 and which enjoys life much less1 because it occupies the last rank1 because it is coarse and hard to manage1 because the matter which composes it is1 as it were1 the bitterness or the superior principles1 because it spreads its bitterness around her1 and communicates some of it to the universe4 ,,evils ,,are ,,necessary ,,to ,,the ,,perfection ,,of ,,the ,,universe4 #ah4 ,must the evils in the universe be considered as necessary1#bff because they are the consequences of the superior principles8 ,yes1 for without them the universe would be imperfect4 ,the greater number of evils1 if not all of them1 are useful to the universe2 such as the venomous animals2 though they often ignore their real utility4 ,even wickedness is useful in certain respects1 and can produce many beautiful things2 for example1 it leads to fine inventions1 it forces men to prudence1 and does not let them fall asleep in an indolent security4#bfg ,,picture ,,of ,,the ,,structure ,,of ,,the ,,universe4 ,under these circumstances1 it is plain that the universal ,soul ever contemplates the better principles1 because it is turned towards the intelligible world1 and towards the divinity4 ,as she fills herself with ,god1 and is filled with ,god1 she1 as it were1 overflows over her image1 namely1 the power which holds the last rank 7the natural generative power71 and which1 consequently1 is the last creative power4 ,above this creative power is the power of the ,soul which immediately receives the forms from the ,intelligence4 ,above all is the ,intelligence1 the ,demiurge1 who gives the forms to the universal ,soul1 and the latter impresses its traces on the third-rank power 7the natural generative power74#bfh ,this world1 therefore1 is veritably a picture which perpetually pictures itself4 ,the two first principles are immovable2 the third is also immovable 7in essence72 but it is engaged in matter1 and becomes immovable 7only7 by accident4 ,as long as the ,intelligence and the ,soul subsist1 the reasons flow down into this image of the ,soul 7the natural generative power72 likewise1 so long as the sun subsists1 all light emanates therefrom4#bfi ,,first ,,ennead1 ,,book ,,one4 ,the ,organism and the ,self4#bgj ,,psychologic ,,distinctions ,,in ,,soul4 #a4 ,to what part of our nature do pleasure and grief1 fear and boldness desire and aversion1 and1 last1 pain1 belong8 ,is it to the soul 7herself71#bga or to the soul when she uses the body as an instrument1#bgb or to some third 7combination7 of both8 ,even the latter might be conceived of in a double sense3 it might be either the simple mixture of the soul and the body1#bgc or some different product resulting therefrom4#bgd ,the same uncertainty obtains about the products of the above mentioned experiences3 namely1 passions1#bge actions1 and opinions4 ,for example1 we may ask whether ratiocination#bgf and opinion both1 belong to the same principle as the passions2 or whether only one of them does2 in which case the other would belong to some other principle4 ,we should also inquire concerning the nature and classification of thought4#bgg ,last we should study the principle that undertakes this inquiry and which comes to some conclusion about it4 ,but1 first of all1 who is the agent1 who feels8 ,this is the real starting point3 for even passions are modes of feeling1 or at least they do not exist without it4#bgh ,,the ,,soul ,,as ,a ,,composite ,,aggregate4 #b4 ,let us first examine the soul 7herself74 ,is there any difference between the soul and the soul-essence8 ,if there be a difference1 the soul must be a composite aggregate3 and it should no longer be a matter of surprise that both she and her essence1 at least so far as she admits thereof1 together experience the above mentioned passions1 and in general the habits1 and better or worse dispositions4 ,but1 on the contrary1 if1 soul and soul-essence be identical1 then the soul should be a form which would be unreceptive for all these energies of essence1 which on the contrary she imparts to other things1 possessing in herself a connate energy which our reason reveals in her4 ,in this case we must acknowledge that she is immortal1 inasmuch as the immortal and undecaying must be impassible1 giving to others without receiving anything in return from them2 or at least1 deriving nothing but from the superior 7or anterior7 principles1 from which she is not cut off1 inasmuch as they are better4 ,,the ,,soul ,,is ,,not ,,essence4 ,a being that were so unreceptive to anything external would have no ground for fear of anything external4 ,fear might indeed be natural to something4 ,neither would she be bold1 for this sentiment1 implies shelter from what is terrifying4 ,as to such desires which are satisfied by the emptying or filling of the body1 they belong only to some nature foreign enough to be emptied or filled4 ,how could she participate in a mixture1 inasmuch as the essential is unmingled8 ,further she would not wish to have anything introduced 7in herself71 for this would imply striving to become something foreign to herself4 ,she would also be far from suffering1 for how could she grieve1 and about what8 ,for that which is of simple being is self-sufficient1 in that she remains in her own being4 ,neither will she rejoice at any increase1 as not even the good could happen to her4 ,what she is1 she ever will be4 ,nor could we attribute to the pure soul sensation1 ratiocination or opinion2 for sensation is the perception1 of a form or of an impassible body2 and besides ratiocination and opinion 7depend7 on sensation4 ,we shall1 however1 have to examine whether or no we should attribute to the soul thought2 also1 whether pure pleasure can affect a soul while she remains alone4#bgi ,,the ,,soul ,,uses ,,the ,,body ,,as ,,tool4 #c4 ,whether the soul1 according to her being1 be located in the body1 above or within this latter1 the soul forms with the body an entity called 7a living being or7 organism4#bhj ,in this case1 the soul using the body as a tool is not forced to participate in its passions1 any more than workmen participate in the experiences of their tools4 ,as to sensations1 of course1 the soul must perceive them1 since in order to use her instrument1 the soul must1 by means of sensation1 cognize the modifications that this instrument may receive from without4 ,thus seeing consists of using the eyes2 and the soul at the same time feels the evils which may affect the sight4 ,similar is the case with griefs1 pains and any corporeal exigency2 also with the desires which arise from the soul's need to take recourse to the ministry of the body4 ,but how do passions from the body penetrate into the soul8 ,for a body could communicate her own properties to some other body2 but how could she do so to a soul8 ,,separation ,,of ,,soul ,,from ,,body4 ,such a process would imply that one individual suffers when an entirely different individual is affected4 ,there must be a distinction between them so long as we consider the former the user1 and the latter the used2 and it is philosophy1#bha that produces this separation by giving to the soul the power of using the body as a tool4 ,,primitive ,,relation ,,between ,,soul ,,and ,,body4 ,but what was the condition of the soul before her separation from the body by philosophy8 ,was she mingled with the body8 ,if she were mingled with it1 she must either have been formed#bhb by mixing2#bga or she was spread all over the body2 or she was#bhc a form interwoven with the body2 or she was a form governing the body#bhd as a pilot governs the ship2#bhe or#bhf was partly mingled with1 and partly separated from1 the body4 7,in the latter case7 ,i would call the independent part that which uses the body as a tool1 while the mingled part is that which lowers itself to the classification or rank of instrument4 ,now philosophy raises the latter to the rank of the former2 and the detached part turns her away1 as far as our needs allow1 from the body she uses1 so that she may not always have to use the body4 ,,consequences ,,of ,,mixture ,,of ,,soul ,,and ,,body4 #d4 ,now let us suppose the soul is mingled with the body4 ,in this mixture1 the worse part1 or body1 will gain1 while the soul will lose4 ,the body will improve by participation with the soul2 and the soul will deteriorate by association with death and irrationality4 ,well1 does the soul1 in somewhat losing life1 gain the accession of sensation8 ,on the other hand1 would not the body1 by participation in life1 gain sensation and its derived passions8 ,it is the latter1 then1 which will desire1 inasmuch as it will enjoy the desired objects1 and will feel fear about them4 ,it is the latter which may be exposed to the escape of the objects of its desire1 and to decay4#bhg ,,mixture ,,of ,,soul ,,and ,,body4 ,we will set aside as impossible the mixture of two incommensurables1 such as a line and the color called white4 ,a mixture of the soul and body1 which must imply their commensurability1 would demand explanation4 ,even if the soul interpenetrate the body1 the soul need not share the body's passions1 for the interpenetrating medium may remain impassible2 as light1 which remains such in spite of its diffusion4#bhh ,thus the soul might remain a stranger to the body's passions1 though diffused through it1 and need not necessarily undergo its passions4 ,,aristotelian ,,hypothesis ,,considered4 ,should we say that the soul is in the body1 as form in matter8 ,in this case1 she is being1 and she would be a separable form4 ,if then#bhi she be in the body as1 in the case of the axe1 the schematic figure is in the iron1 so as by her own proper virtue1 to form the power of doing what iron thus formed accomplishes1 we will have all the more reason to attribute the common passions to the body1 which is#bij an organized physical tool possessing potential life4 ,for if as 7,plato7 says#bia it be absurd to suppose that it is the soul that weaves1 it is not any more reasonable to attribute the desires and griefs to the soul2 rather1 by far1 to the living organism4 ,,the ,,living ,,organism4 #e4 ,the living organism must mean either the thus organized body1 or the common mixture of soul and body1 or some third thing which proceeds from the two first4 ,in either of these three cases the soul will have to be considered impassible1 while the power of experiencing passions will inhere in something else2 or the soul will have to share the body's passions1 in which case the soul will have to experience passions either identical or analogous to those of the body1 so that to a desire of the animal there will correspond an act or a passion of the concupiscible appetite4 ,,refutation ,,of ,,the 7,,james-,,lange7 ,,theory ,,of ,,emotions4 ,we shall later on consider the organized body2 here we must find how the conjunction of soul and body could experience suffering4 ,the theory that the affection of the body modifies it so as to produce a sensation which itself would end in the soul1 leaves unexplained the origin of sensation4 ,to the theory that suffering has its principle in this opinion or judgment1 that a misfortune is happening to ourselves or some one related to us1 whence results disagreeable emotion first in the body1 and then in the whole living organism1#bib there is this objection1 that it is yet uncertain to which opinion belongs2 to the soul1 or to the conjunction of soul and body4 ,besides1 the opinion of the presence of an evil does not always entail suffering2 it is possible that1 in spite of such an opinion1 one feels no affliction2 as1 for instance1 one may not become irritated at believing oneself scorned2 or in experiencing no desire even in the expectation of some good4 ,,not ,,all ,,affections ,,common ,,to ,,soul ,,and ,,body4 ,how then arise these affections common to the soul and the body8 ,shall we then say that desire derives from the desire-appetite1#bic anger from the anger-appetite1 or in short1 every emotion or affliction from the corresponding appetite8 ,but even so1 they will not be common1 and they will belong exclusively to the soul1 or to the body4 ,there are some whose origin needs the excitation of blood and bile1 and that the body be in some certain state which excites desire1 as in physical love4 ,on the contrary1 however1 the desire of goodness is no common affection2 it is an affection peculiar to the soul1 as are several others4 ,reason1 therefore1 does not allow us to consider all affections as common to soul and body4 ,,desire1 ,,not ,,simultaneous ,,with ,,appetite4 ,is it possible1 however1 that for example1 in physical love1 the man#bid may experience a desire simultaneously with the corresponding appetite8 ,this is impossible1 for two reasons4 ,if we say that the man begins to experience the desire1 while the corresponding appetite continues it1 it is plain the man cannot experience a desire without the activity of the appetite4 ,if on the other hand it be the appetite that begins1 it is clear that it cannot begin being excited unless the body first find itself in suitable circumstances1 which is unreasonable4 ,,soul ,,and ,,body1 ,,by ,,uniting1 ,,form ,,an ,,individual ,,aggregate4 #f4 ,it would1 however1 probably be better to put the matter thus3 by their presence1 the faculties of the soul cause reaction in the organs which possess them1 so that while they themselves remain unmoved1 they give them the power to enter into movement4#bie ,in this case1 however1 when the living organism experiences suffering1 the life-imparting cause must itself remain impassible1 while the passions and energies belong wholly to that which receives life4 ,in this case1 therefore1 the life will not belong exclusively to the soul1 but to the conjunction of the soul and body2 or1 at least1 the latter's life will not be identical with the soul's1 nor will it be the faculty of sensation1 which will feel1 but the being in whom that faculty inheres4 ,,sensation ,,implies ,,feeling ,,soul4 ,if1 however1 sensation1 which is no more than a corporeal emotion1 finds its term in the soul1 the soul must surely feel sensation2 therefore it does not occur as an effect of the presence of the faculty of sensation1 for this ignores the feeling agent back of it4 ,nor is it the conjunction of soul and body1 for unless the faculty of sensation operate1 that aggregate could not feel1 and it would then no longer include as elements either the soul1 or the faculty of sensation4 ,,soul-,,light ,,forms ,,animal ,,nature4 #g4 ,the aggregate results from the presence of the soul1 not indeed that the soul enters into the aggregate1 or constitutes one of its elements4 ,out of this organized body1 and of a kind of light furnished by herself1 the soul forms the animal nature1 which differs both from soul and body1 and to which belongs sensation1 as well as all the passions attributed to the animal4#bif ,,relation ,,of ,,animal ,,to ,,human ,,nature4 ,if now we should be asked how it happened that we feel1 we answer3 ,we are not separated from the organism1 although within us exist principles#big of a higher kind which concur in forming the manifold complex of human nature4 ,,external ,,and ,,internal ,,sensation4 ,as to the faculty of sensation which is peculiar to the soul1 it cannot be the power of perceiving the sense-objects themselves1 but only their typical forms1 impressed on the animal by sensation4 ,these have already somewhat of the intelligible nature2 the exterior sensation peculiar to the animal is only the image of the sensation peculiar to the soul2 which1 by its very essence is truer and more real1 since it consists only in contemplating images while remaining impassible4#bih ,ratiocination1 opinion and thought1 which principally constitute us1#bii deal exclusively with these images1 by which the soul has the power of directing the organism4 ,,distinction ,,in ,,the ,,whole ,,organism4 ,no doubt these faculties are ours1 but we are the superior principle which1 from above1 directs the organising but in this whole we shall have to distinguish an inferior part1 mingled with the body1 and a superior part1 which is the true man4 ,the former 7irrational soul7 constitutes the beast1 as for instance1 the lion2 the latter is the rational soul1 which constitutes man4 ,in every ratiocination1 it is we who reason1 because ratiocination is the peculiar activity 7or1 energy7 of the soul4#cjj ,,individual ,,relation ,,with ,,cosmic ,,intellect4 #h4 ,what is our relation with the ,intelligence8 ,i mean not the habit imparted to the soul by the intellect1 but the absolute ,intelligence2#cja which1 though above us1 is also common to all men1 or peculiar to each of them2 in other words1 is simultaneously common and individual4 ,common because it is indivisible1 one and everywhere the same2 particular because each soul possesses it entirely in the first or rational soul4 ,likewise1 we possess the ideas in a double manner2 in the soul they appear developed and separate2 in the intelligence they exist all together4#cjb ,,individual ,,relation ,,with ,,god ,,and ,,cosmic ,,soul4 ,what is our relation with ,god8 ,he hovers over the intelligible nature1 and real being2 while we1 being on the third rank as counted from thence1 are of the undivided universal ,soul1 which#cjc is indivisible because she forms part of the upper world1 while she is divisible in regard to the bodies4 ,she is indeed divisible in regard to the bodies1 since she permeates each of them as far as they live2 but at the same time she is indivisible because she is one in the universe4 ,,soul ,,gives ,,life ,,to ,,psychologic ,,elements4 ,she seems to be present in the bodies1 and illuminates them1 making living beings out of them4 ,this occurs not as a mixture of herself and bodies1 but by remaining individual1 giving out images of herself1#cjd just as a single face in several mirrors4 ,of these1 the first is sensation1 which resides in the common part1 the organism2 then come all the other forms of the soul--forms which successively derive each from the other1 down to the faculties of generation and increase1 and generally1 the power of producing and fashioning that which is different from self--which indeed the soul does as soon as she turns towards the object she fashions4#cje ,,origin ,,of ,,evils1 ,,sins1 ,,and ,,errors4 #i4 ,in this conception of the soul1 she will be foreign to the cause of the evils which the man does and suffers4 ,these refer to the organism1 that common part1 understood as above4 ,although opinion be deceptive1 and makes us commit much evil1 and although opinion and ratiocination both belong to the soul1 yet the soul may be sinless1 inasmuch as we are only mastered by the worse part of our nature4#cjf ,often1 indeed1 we yield to appetite1 to anger1 and we are the dupes of some imperfect image4 ,the conception of false things1 the imagination#cjg does not await the judgment of discursive reason4 ,there are still other cases where we yield to the lower part of ourselves2 in sensation1 for instance1 we see things that do not exist1 because we rely on the common sensation of soul and body1 before having discerned its objects by discursive reason4 ,,intellect ,,did ,,not ,,grasp ,,the ,,object ,,itself4 ,in this case did the intellect grasp the object itself8 ,certainly not2 and1 therefore1 it is not the intellect that is responsible for the error4 ,we say as much for the we1 according as we will or will not have perceived the object1 either in the intellect1 or in ourselves2--for it is possible to possess an object without having it actually present4 ,,true ,,conception ,,act ,,of ,,intuition4 ,we have distinguished from things common to soul and body1 those peculiar to the soul4 ,the former are corporeal1 and cannot be produced without the organs1 while the latter's occurrence is independent of the body4 ,ratiocination#bgf is the essential and constitutive faculty of the real soul1 because it determines the typical forms derived from sensation1 it looks1 it somehow feels the images1 and really is the dominating part of the soul4 ,the conception of true things is the act of intuitive thoughts4 ,,modifications ,,derive ,,from ,,foreign ,,sources4 ,there is often a resemblance and community between exterior and interior things2 in this case the soul will not any the less exercise herself on herself1 will not any the less remain within herself1 without feeling any passive modification4 ,as to the modifications and troubles which may arise in us1 they derive from foreign elements1 attached to the soul1 as well as from passions experienced by the above described common part4 ,,distinctions ,,in ,,we ,,and ,,the ,,real ,,man4 #aj4 ,but if we are the soul1 we must admit that when we experience passions1 the soul experiences them also2 that when we act1 the soul acts4 ,we may even say that the common part is also ours1 especially before philosophy separated the soul from the body2#cjh in fact1 we even say we suffer1 when our body suffers4 ,we is1 therefore1 taken in a double sense3 either the soul with the animal part1 or living body2 or simply the upper part2 while the vivified body is a wild beast4 ,,real ,,man ,,differs ,,from ,,body4 ,the real ,man differs from the body2 pure from every passion1 he possesses the intellectual virtues1 virtues which reside in the soul1 either when she is separated from the body1 or when she is--as usually here below--only separable by philosophy2 for even when she seems to us entirely separated1 the soul is1 in this life1 ever accompanied by a lower#cji sensitive part1 or part of growth1 which she illuminates4#caj ,,function ,,of ,,the ,,common ,,part4 ,as to the virtues which consist not in wisdom1 but in ethical habits and austerities1 they belong to the common part4 ,to it alone1 also1 are vices to be imputed1 inasmuch as it exclusively experiences envy1 jealousy and cowardly pity4 ,friendships1 however1 should be referred some to the common part1 and others to the pure ,soul or inner ,man4 ,in childhood1 the faculties of the composite common part are exercised1 but rarely is it illuminated from above4 ,when this superior principle seems inactive in relation to us1 it is actively engaged towards the upper intelligible world2 and it only begins to be active towards us when it advances as far as#caa 7fancy or representation71 the middle part of our being4 ,,the ,,superior ,,principle ,,not ,,always ,,utilized4 ,but is the superior principle not ours also8 ,surely1 but only when we are conscious thereof2 for we do not always utilize our possessions4 ,this utilization1 however1 takes place when we direct this middle part of our being towards either the upper or lower worlds1 and when we actualize into energies what before was only an 7,aristotelian7 potentiality or a 7,stoic7 habit4 ,,the ,,animating ,,principle ,,of ,,animals4 ,we might define the animating principle of animals4 ,if it be true1 according to common opinion1 that animal bodies contain human souls that have sinned1 the separable part of these souls does not properly belong to these bodies2 although these souls assist these bodies1 the souls are not actually present to them4#cab ,in them the sensation is common to the image of the soul and to the body2--but to the latter only in so far as it is organized and fashioned by the image of the soul4 ,as to the animals into whose bodies no human soul entered1 they are produced by an illumination of the universal ,soul4 ,,the ,,soul ,,both ,,impassible ,,and ,,punishable4 #ab4 ,there is a contradiction between our own former opinion that the soul cannot sin1 and the universally admitted belief that the soul commits sins1 expiates them1 undergoes punishments in ,hades1 and that she passes into new bodies4 ,although we seem to be in a dilemma1 forcing us to choose between them1 it might be possible to show they are not incompatible4 ,,philosophic ,,separation ,,refers ,,not ,,only ,,to ,,body1 ,,but ,,to ,,passible ,,accretions4 ,when we attribute infallibility to the soul1 we are supposing her to be one and simple1 identifying the soul with soul essence4 ,when1 however1 we consider her capable of sin1 we are looking at her as a complex1 of her essence and of another kind of soul which can experience brutal passions4 ,the soul1 thus1 is a combination of various elements2 and it is not the pure soul1 but this combination1 which experiences passions1 commits sins1 and undergoes punishments4 ,it was this conception of the soul ,plato was referring to when he said3#cac ,we see the soul as we see ,glaucus1 the marine deity1 and he adds1 ,he who would know the nature of the soul herself should1 after stripping her of all that is foreign to her1 in her1 especially consider her philosophic love for truth2 and see to what things she attaches herself1 and by virtue of whose affinities she is what she is4 ,we must1 therefore1 differentiate the soul's life acts from that which is punished1 and when we speak of philosophy's separation of the soul1 we mean a detaching not only from the body1 but also from what has been added to the soul4 ,,how ,,the ,,animal ,,nature ,,is ,,generated4 ,this addition occurs during her generation1 or rather in the generation of another ideal form of soul1 the animal nature4 ,elsewhere#cad this generation has been explained thus4 ,when the soul descends1 at the very moment when she inclines towards the body1 she produces an image of herself4 ,the soul1 however1 must not be blamed for sending this image into the body4 ,for the soul to incline towards the body is for the soul to shed light on what is below her2 and this is no more sinful than to produce a shadow4 ,that which is blamable is the illuminated object2 for if it did not exist1 there would be nothing to illuminate4 ,the descent of the soul1 or her inclination to the body1 means only that she communicates life to what she illuminates4 ,she drives away her image1 or lets it vanish1 if nothing receptive is in its vicinity2 the soul lets the image vanish1 not because she is separated--for to speak accurately1 she is not separated from the body--but because she is no longer here below2 and she is no longer below when she is entirely occupied in contemplating the intelligible world4 ,,the ,,double ,,hercules ,,symbolizes ,,the ,,soul4 7,homer7 seems to admit this distinction in speaking of ,hercules1 when he sends the image of this hero into ,hades1 and still he locates him within the abode of the deities#cae2--;it is at least the idea implied in this double assertion that ,hercules is in ,hades and that he is in ,olympus4 ,the poet1 therefore1 distinguished in him two elements4 ,we might perhaps expound the passage as follows3 ,hercules had an active virtue1 and because of his great qualities was judged worthy of being classified with the deities1 but as he possessed only the active virtue1 and not the contemplative virtue1 he could not be admitted into ,heaven entirely2 while he is in heaven1 there is something of him in ,hades4#caf ,,relation ,,of ,,the ,,we ,,and ,,the ,,soul4 #ac4 ,is it we or the soul which makes these researches8 ,it is we1 by means of the soul4 ,the cause of this is1 not we who consider the soul because we possess her1 but that the soul considers herself4 ,this need not imply motion1 as it is generally understood1 but a motion entirely different from that of the bodies1 and which is its own life4 ,,intelligence ,,not ,,ours1 ,,but ,,we4 ,intelligence#bgg also is ours1 but only in the sense that the soul is intelligent2 for us1 the 7higher7 life consists in a better thinking4 ,the soul enjoys this life either when she thinks intelligible objects1 or when the intellect is both a part of ourselves1 and something superior towards which we ascend4 ,,first ,,ennead1 ,,book ,,seven4 ,of the ,first ,good1 and of the ,other ,goods4#cag ,,the ,,supreme ,,good ,,as ,,end ,,of ,,all ,,other ,,goods4 #a4 ,could any one say that there was1 for any being1 any good but the activity of living according to nature8#cah ,for a being composed of several parts1 however1 the good will consist in the activity of its best part1 an action which is peculiar1 natural1 and unfailing4 ,further3 as the soul is an excellent being1 and directs her activity towards something excellent1 this excellent aim is not merely excellent relatively to the soul1 but is the absolute ,good4 ,if then there be a principle which does not direct its action towards any other thing1 because it is the best of beings1 being above them all1 it can be this only because all other beings trend towards it4 ,this then1 evidently1 is the absolute ,good by virtue of which all other beings participate therein4 ,,participation ,,in ,,good4 ,,two ,,methods4 ,now there are two methods of participation in the ,good3 the first1 is to become similar to it2 the second is to direct one's activity towards it4 ,if then the direction of one's desire and one's action towards the better principle be a good1 then can the absolute good itself neither regard nor desire any other thing1 remaining in abiding rest1 being the source and principle of all actions conforming to nature1 giving to other things the form of the ,good1 without acting on them1 as they1 on the contrary1 direct their actions thereto4 ,,permanence ,,the ,,chief ,,note ,,of ,,absolute ,,good4 ,only by permanence--not by action1 nor even by thought--is this principle the ,good4 ,for if it be super-,being1 it must also be super-,activity1 super-,intelligence1 and ,thought4 ,the principle from which everything depends1 while itself depending on nothing else1 must1 therefore1 be recognized as the ,good4 7,this divinity7 must1 therefore1 persist in ,his condition1 while everything turns towards ,him1 just as1 in a circle1 all the radii meet in the centre4 ,an example of this is the sun1 which is a centre of the light that is1 as it were1 suspended from that planet4 ,the light accompanies the sun everywhere1 and never parts from it2 and even if you wished to separate it on one side1 it would not any the less remain concentrated around it4 ,,all ,,things ,,depend ,,on ,,the ,,good ,,by ,,unity1 ,,essence1 ,,and ,,quality4 #b4 ,let us study the dependence of everything on the ,good4 ,the inanimate trends toward the ,soul1 while the animate ,soul trends towards the ,good through ,intelligence4 ,as far as anything possesses unity1 essence or form1 it participates in the ,good4 ,by its participation in unity1 essence and form each being participates in the ,good1 even though the latter be only an image1 for the things in which it participates are only images of unity1 essence1 and form4 ,for the 7first7 ,soul#cai as she approaches ,intelligence1 she acquires a life which approaches closer to truth2 and she owes this to ,intelligence2 thus 7by virtue of ,intelligence7 she possesses the form of the ,good4 ,to possess the latter1 all she needs to do is to turn her looks towards it2 for ,intelligence is the next after the ,good4 ,therefore1 to those to whom it is granted to live1 life is the good4 ,likewise1 for those who participate in intelligence1 ,intelligence is the good4 ,consequently1 such 7a being as7 joins intelligence to life possesses a double good4 ,,there ,,is ,,no ,,unalloyed ,,evil ,,for ,,the ,,living ,,being4 #c4 ,though life be a good1 it does not belong to all beings4 ,life is incomplete for the evil person1 as for an eye that does not see distinctly2 neither accomplish their purpose4 ,if1 for us1 life1 though mingled as it is1 be a good1 even if an imperfect one1 how shall we continue to assert that death is not an evil8 ,but for whom would it be an evil8 ,this we must ask because evil must necessarily be an attribute of somebody4 ,now there is no more evil for a being which1 though even existing1 is deprived of life1 any more than for a stone 7as they say74 ,but if1 after death1 the being still live1 if it be still animate1 it will possess good1 and so much the more as it exercises its faculties without the body4 ,if it be united to the universal ,soul1 evidently there can be no evil for it1 any more than for the gods who possess good unmingled with evil4 ,similar is the case of the soul which preserves her purity1 inasmuch as he who loses her finds that life1 and not death1 is the real ,evil4 ,if there be chastisements in ,hades1 again is life an evil for the soul1 because she is not pure4 ,if1 further1 we define life as the union of the soul with the body1 and death as their separation1 the soul can pass through both these conditions 7without1 on that account1 being unhappy1 or losing her hold on the ,good74 ,,by ,,virtue1 ,,life ,,changes ,,from ,,an ,,evil ,,to ,a ,,good4 ,how is death not an evil1 if life be a good8 ,certainly life is a good for such as possess the ,good1 7it is a good7 not because the soul is united to the body1 but because she repels evil by virtue4 7,without the latter7 death would rather be a good 7because it delivers us from the body#cbj74 ,to resume3 by itself1 life in a body is evil2 but1 by virtue1 the soul locates herself in the good1 not by perpetuating the existing corporeal union1 but by separating herself from the body4 ,,porphyry1 ,,commentaries ,,or ,,outlines ,,of ,,the ,,enneads ,,of ,,plotinos4 ,,psychological ,,fragments ,,by ,,porphyry1 ,,jamblichus1 ,,nemesius1 ,,and ,,ammonius ,,saccas4 ,,concordance ,,of ,,the ,,numbers ,,of ,,the #dd ,,paragraphs ,,of ,,porphyry',s ,,principles ,,of ,,the ,,theory ,,of ,,intelligibles ,,in ,,the ,,editions ,,of ,,bouillet1 ,,creuzer1 ,,and ,,holstenius ,bouillet4 ,creuzer4 ,holstenius4 #a #cd #cd #b #h #h #c #i #i #d #bg #bh #e #bj #bj #f #ah #ah #g #bd #be #h #ai #ai #i #g #g #aa #bb #bc #ab #aj #aj #ac #ab #ab #ad #bf #bg #ae #a #a #af #b #b #ag #c #c #ah #d #d #ai #e #e #bj #f #f #ba #bh #bi #bb #bi #cj #bc #bb #bc #bd #ag #ag #be #af #af #bf #aa #aa #bg #be #bf #bh #ad #ad #bi #ac #ac #cj #cj #ca #ca #db #dc #cb #dd #de #cc #ae #ae #cd #bc #bd #ce #dc #dd #cf #ce #ce #cg #cf #cg #ch #cg #ch #ci #ci #dj #dj #dj #da #da #cc #cf #db #ch #ci #dc #ca #cb #dd #da #db ,the order of ,bouillet has been left1 because the other orders differ anyway1 and because this is the one that ,porphyry introduced into the works of ,plotinos4 ,it must1 therefore1 have been of most significance to him4 ,,principles ,,of ,,the ,,theory ,,of ,,the ,,intelligibles1 ,,by ,,porphyry4#cba ,,first ,,ennead1#cbb ,,book ,,two4 ,of ,virtues4 ,i4--,there is a difference between the virtues of the citizen1 those of the man who essays to rise to contemplation1 and who1 on this account1 is said to possess a contemplative mind2 those of him who contemplates intelligence2 and finally those of pure ,intelligence1 which is completely separated from the soul4 #a4 ,the civil virtues consist of moderation in passions1 and in letting one's actions follow the rational laws of duty4 ,the object of these virtues being to make us benevolent in our dealings with our fellow-human beings1 they are called civil virtues because they mutually unite citizens4 ,prudence refers to the rational part of our soul2 courage1 to that part of the soul subject to anger2 temperance consists in the agreement and harmony of appetite and reason2 finally justice1 consists in the accomplishment1 by all these faculties1 of the function proper to each of them1 either to command1 or to obey4 #b4 ,the virtues of the man who tries to rise to contemplation consist in detaching oneself from things here below2 that is why they are called purifications4#cbc ,they command us to abstain from activities which innervate the organs1 and which excite the affections that relate to the body4 ,the object of these virtues is to raise the soul to genuine existence4 ,while the civil virtues are the ornament of mortal life1 and prepare the soul for the purificatory virtues1 the latter direct the man whom they adorn to abstain from activities in which the body predominates4 ,thus1 in the purificatory virtues1 prudence consists in not forming opinions in harmony with the body1 but in acting by oneself1 which is the work of pure thought4 ,temperance consists in not sharing the passions of the body2 courage1 in not fearing separation therefrom1 as if death drove man into emptiness and annihilation2 while justice exacts that reason and intelligence command and be obeyed4 ,the civil virtues moderate the passions2 their object is to teach us to live in conformity with the laws of human nature4 ,the contemplative virtues obliterate the passions from the soul2 their object is to assimilate man to the divinity4 ,there is a difference between purifying oneself1 and being pure4 ,consequently the purificatory virtues may1 like purification itself1 be considered in two lights2 they purify the soul1 and they adorn the purified soul1 because the object of purification is purity4 ,but since purification and purity consist in being separated from every foreign entity1 the good is something different from the soul that purifies itself4 ,if the soul that purifies herself had possessed the good before losing her purity1 it would be sufficient for the soul to purify herself2 but in this very case1 what would remain to her after the purification would be the good1 but not the purification4 ,but the soul is not the good2 she can only participate therein1 and have its form2 otherwise the soul would not have fallen into evil4 ,for the soul1 good consists in being united to her author1 and her evil is to unite with lower things4#cbd ,of evil1 there are two kinds2 the one1 is to unite with lower things2 the other is to abandon oneself to the passions4 ,the civil virtues owe their name of virtues and their value to their releasing the soul from one of these two kinds of evil 7of the passions74 ,the purificatory virtues are superior to the former1 in that they free the soul from her characteristic form of evil 7that is1 union with lower things74 ,therefore1 when the soul is pure1 she must be united to her author2 her virtue1 after her conversion1 consists in her knowledge and science of veritable existence2 not that the soul lacks this knowledge1 but because without her superior principle1 without intelligence1 she does not see what she possesses4#cbe #c4 ,there is a third kind of virtues1 which are superior to the civil and purificatory virtues1 the virtues of the soul that contemplates intelligence4 ,here prudence and wisdom consist in contemplating the beings or essences contained by intelligence2 justice consists in the soul's fulfilling of her characteristic function2 that is1 in attaching herself to intelligence and to direct her activity thither4 ,temperance is the intimate conversion of the soul towards ,intelligence1 while courage is the impassibility by which the soul becomes assimilated to what she contemplates1 since the soul's nature is to be impassible4#cbf ,these virtues are as intimately concatenated as the other 7lower forms74 #d4 ,there is a fourth kind of virtues1 the exemplary virtues1 which reside within intelligence4 ,their superiority to the virtues of the soul is the same as that of the type to the image2 for intelligence contains simultaneously all the beings or essences which are the types of lower things4 ,within intelligence1 prudence is the science2 wisdom is the thought1 temperance is the conversion towards oneself2 justice is the accomplishment of one's characteristic function2 courage is the identity of intelligence1 its perseverance in purity1 concentrated within itself1 in virtue of its superiority4#cbg ,we thus have four kinds of virtues3 #a1 the exemplary virtues1 characteristic of intelligence1 and of the being or nature to which they belong2 #b1 the virtues of the soul turned towards intelligence1 and filled with her contemplation2 #c1 the virtues of the soul that purifies herself1 or which has purified herself from the brutal passions characteristic of the body2 #d1 the virtues that adorn the man by restraining within narrow limits the action of the irrational part1 and by moderating the passions4 ,he who possesses the virtues of the superior order necessarily 7potentially7 possesses the inferior virtues4 ,but the converse does not occur4#cbh ,he who possesses the superior virtues will not prefer to practice the lower virtues because of the mere possession thereof2 he will practice them only when circumstances will invite 7it74 ,the objects1 indeed1 differ with the kind of virtues4 ,the object of the civil virtues is to moderate our passions so as to conform our conduct to the laws of human nature4 ,that of the purificatory virtues is to detach the soul completely from the passions4 ,that of the contemplative virtues is to apply the soul to intellectual operations1 even to the extent of no longer having to think of the need of freeing oneself from the passions4 ,last1 that of the exemplary virtues is similar to that of the other virtues4 ,thus the practical virtues make man virtuous2 the purificatory virtues make man divine1 or make of the good man1 a protecting deity2 the contemplative virtues deify2 while the exemplary virtues make a man the parent of divinities4 ,we should specially apply ourselves to purificatory virtues believing that we can acquire them even in this life2 and that possession of them leads to superior virtues4 ,we must push purification as far as possible1 as it consists in separating 7the soul7 from the body1 and in freeing oneself from any passional movement of the irrational part4 ,but how can one purify the soul8 ,to what limit may purification be pushed8 ,these are two questions that demand examination4 ,to begin with1 the foundation of purification is to know oneself1 to realize that he is a soul bound to a foreign being1 of a different nature 7or1 being74 ,further1 when one is convinced of this truth1 one should gather oneself together within himself1 detaching himself from the body1 and freeing himself entirely from the passions4 ,he who makes use of his senses too often1 though it be done without devotion or pleasure1 is1 nevertheless1 distracted by the care of the body1 and is chained thereto by sensation4 ,the pains and the pleasures produced by sense-objects exercise a great influence on the soul1 and inspire the soul with an inclination for the body4 ,it is important to remove such a disposition from the soul4 ,to achieve this purpose1 the soul will allow the body only necessary pleasures1 that serve to cure her of her sufferings1 to refresh her from her exhaustions1 to hinder her from being importunate4 ,the soul will free herself from pains2#cbg if this be beyond her powers1 the soul will support them patiently1 and will diminish them1 while refusing to share them4 ,the soul will appease anger so far as possible2 she will even try to suppress them entirely2 at least1 if that be impossible1 she will not voluntarily participate therein1 leaving the non-reflective excitement to another 7animal7 nature1 reducing the involuntary motions as far as possible4 ,the soul will be inaccessible to fear--having nothing further to risk2 even so1 she will restrain every sudden movement2 she will pay attention to fear only insofar as it may be nature's warning at the approach of danger4 ,absolutely nothing shameful will be desired2 in eating and drinking1 she will seek only the satisfaction of a need1 while remaining essentially alien thereto4 ,the pleasures of love will not even involuntarily be tasted1 at least1 she will not allow herself to be drawn beyond the flights of fancy that occur in dreams4 ,in the purified man1 the intellectual part of the soul will be pure of all these passions4 ,she will even desire that the part that experiences the irrational passions of the body should take notice of them without being agitated thereby1 and without yielding to them4 ,in this way1 if the irrational part should itself happen to experience emotions1 the latter will be promptly calmed by the presence of reason4 ,struggles will have been left behind before any headway will have been made to purification4 ,the presence of reason will suffice2 the inferior principle1 indeed1 will respect the higher one to the extent of being angry with itself1 and reproaching itself for weakness1 in case it feels any agitation that disturbs its master's rest4 ,so long as the soul experiences even moderate passions1 the soul's progress towards impassibility remains in need of improvement4 ,the soul is impassible only when she has entirely ceased to participate in the passions of the body4 ,indeed1 that which permitted the passions to rule was that reason relaxed the reins as a result of her own inclination4 ,,first ,,ennead1 ,,book ,,nine4 ,of ,suicide4 ,,of ,,the ,,separation ,,of ,,the ,,soul ,,and ,,body4 #b4 ,nature releases what nature has bound4 ,the soul releases what the soul has bound4 ,nature binds the body to the soul1 but it is the soul herself that has bound herself to the body4 ,it1 therefore1 belongs to nature to detach the body from the soul1 while it is the soul herself that detaches herself from the body4 #c4 ,there is a double death4 ,one1 known by all men1 consists in the separation of the body with the soul2 the other1 characteristic of philosophers1 results in the separation of the soul from the body4 ,the latter is consequence of the former4 ,,second ,,ennead1 ,,book ,,four4 ,of ,matter4 ,,of ,,the ,,conception ,,of ,,matter 7#aj74 #d4 ,while separating ourselves from existence we by thought beget nonentity 7matter74 ,while remaining united with existence1 we also conceive of nonentity 7the one74 ,consequently1 when we separate ourselves from existence1 we do not conceive of the nonentity which is above existence 7the one71 but we beget by thought something that is deceptive1 and we put ourselves in the condition 7of indetermination7 in which one is when outside of oneself4 ,just as each one can really1 and by himself1 raise himself to the non-existence which is above existence 7the ,one72 so 7by separating oneself from existence by thought71 we may reach the nonentity beneath existence4 ,,third ,,ennead1 ,,book ,,six4 ,of the ,impassibility of ,incorporeal ,things4 ,,of ,,the ,,incorporeal 7#c74 #e4 ,the name incorporeal does not designate one and the same genus1 as does the word body4 ,incorporeal entities derive their name from the fact that they are conceived of by abstraction from the body4 ,consequently1 some of them 7like intelligence and discursive reason7 are genuine beings1 existing as well without as within the body1 subsisting by themselves1 by themselves being actualizations and lives2 other beings 7such as matter1 sense-form without matter1 place1 time1 and so forth71 do not constitute real beings1 but are united to the body1 and depend therefrom1 live through others1 possess only a relative life1 and exist only through certain actualizations4 ,indeed1 when we apply to them the name of incorporeal entities 7it is merely a negative designation71 indicating only what they are not1 but not what they are4 ,,of ,,the ,,impassibility ,,of ,,the ,,soul4 #f4 7#a7 ,the soul is a being or essence1 without extension1 immaterial and incorruptible2 her nature consists in a life which is life in itself4 #g4 7#c1 end7 ,when the existence of some being is life itself1 and when the passions are lives1 its death consists in a life of a certain nature1 and not in entire privation of life2 for the passion experienced by this being or essence1 does not force it into complete loss of life4 #h4 7#b1 #c7 ,there is a difference between the affections of the bodies1 and those of incorporeal things4 ,the affection of bodies consists in change4 ,on the contrary1 the affections and experiences characteristic of the soul are actualizations that have nothing in common with the cooling or heating up of the bodies4 ,consequently if1 for bodies1 an affection ever implies a change1 we may say that all incorporeal 7beings7 are impassible4 ,indeed1 immaterial and incorporeal beings are always identical in their actualization2 but those that impinge on matter and bodies1 though in themselves impassible1 allow the subjects in which they reside to be affected4 ,so when an animal feels1 the soul resembles a harmony separated from its instrument1 which itself causes the vibration of the strings that have been tuned to unison herewith2 while the body resembles a harmony inseparable from the strings4 ,the reason why the soul moves the living being is that the latter is animated4 ,we1 therefore1 find an analogy between the soul and the musician who causes his instrument to produce sounds because he himself contains a harmonic power4 ,the body1 struck by a sense-impression1 resembles strings tuned in unison4 ,in the production of sound1 it is not the harmony itself but the string that is affected4 ,the musician causes it to resound because he contains a harmonic power4 ,nevertheless1 in spite of the will of the musician1 the instrument would produce no harmonies that conformed to the laws of music1 unless harmony itself dictated them4 #i4 7#e7 ,the soul binds herself to the body by a conversion toward the affections experienced by the body4 ,she detaches herself from the body by apathy1 7turning away from the body's affections47 ,,of ,,the ,,impassibility ,,of ,,matter4 #aj4 7#g7 ,according to the ancient 7sages7 such are the properties of matter4 ,matter is incorporeal because it differs from bodies4 ,matter is not lifeless1 because it is neither intelligence1 nor soul1 nor anything that lives by itself4 ,it is formless1 variable1 infinite1 impotent2 consequently1 matter cannot be existence1 but nonentity4 ,of course it is not nonentity in the same way that movement is nonentity2 matter is nonentity really4 ,it is an image and a phantom of extension1 because it is the primary substrate of extension4 ,it is impotence1 and the desire for existence4 ,the only reason that it persists is not rest 7but change72 it always seems to contain contraries1 the great and small1 the less and more1 lack and excess4 ,it is always becoming1 without ever persisting in its condition1 or being able to come out of it4 ,matter is the lack of all existence2 and1 consequently1 what matter seems to be is a deception4 ,if1 for instance1 matter seems to be large1 it really is small2 like a mere phantom1 it escapes and evanesces into nonentity1 not by any change of place1 but by its lack of reality4 ,consequently1 the substrate of the images in matter consists of a lower image4 ,that in which objects present appearances that differ according to their positions is a mirror1 a mirror that seems crowded1 though it possesses nothing1 and which yet seems to be everything4 ,,of ,,the ,,passibility ,,of ,,the ,,body 7#h-ai74 #aa4 ,passions 7or1 affections7 refer to something destructible2 for it is passion that leads to destruction2 it is the same sort of being that can be affected1 and can be destroyed4 ,incorporeal entities1 however1 are not subject to destruction2 they either exist or not2 in either case they are non-affectible4 ,that which can be affected need not have this impassible nature1 but must be subject to alteration or destruction by the qualities of things that enter into it and affect it2 for that which in it subsists is not altered by the first chance entity4 ,consequently1 matter is impassible1 as by itself it possesses no quality4 ,the forms that enter into and issue from matter 7as a substrate7 are equally impassible4 ,that which is affected is the composite of form and matter1 whose existence consists in the union of these two elements2 for it is evidently subject to the action of contrary powers1 and of the qualities of things which enter into it1 and affect it4 ,that is why the beings that derive their existence from something else1 instead of possessing it by themselves1 can likewise by virtue of their passivity1 either live or not4 ,on the contrary1 the beings whose existence consists in an impassible life necessarily live permanently2 likewise the things that do not live are equally impassible inasmuch as they do not live4 ,consequently1 being changed and being affected refer only to the composite of form and matter1 to the body1 and not to matter4 ,likewise1 to receive life and to lose it1 to feel passions that are its consequence1 can refer only to the composite of soul and body4 ,nothing similar could happen to the soul2 for she is not something compounded out of life and lifelessness2 she is life itself1 because her being or nature is simple1 and is automatic4 ,,third ,,ennead1 ,,book ,,eight4 ,of ,nature1 ,contemplation1 and of the ,one4 ,,of ,,thought4 #ab4 7#a7 ,thought is not the same everywhere2 it differs according to the nature of every being4 ,in intelligence1 it is intellectual2 in the soul it is rational2 in the plant it is seminal2 last1 it is superior to intelligence and existence in the principle that surpasses all these4 ,,of ,,life4 #ac4 7#g7 ,the word body is not the only one that may be taken in different senses2 such is also the case with life4 ,there is a difference between the life of the plant1 of the animal1 of the soul1 of intelligence1 and of super-intelligence4 ,indeed1 intelligible entities are alive though the things that proceed therefrom do not possess a life similar to theirs4 ,,of ,,the ,,one4 #ad4 7#h7 ,by 7using one's7 intelligence one may say many things about the super-intellectual 7principle74 ,but it can be much better viewed by an absence of thought1 than by thought4 ,this is very much the same case as that of sleep1 of which one can speak1 up to a certain point1 during the condition of wakefulness2 but of which no knowledge of perception can be acquired except by sleeping4 ,indeed1 like is known only by like2 the condition of all knowledge is for the subject to be assimilated to the subject4#ccj ,,fourth ,,ennead1 ,,book ,,two4 ,of the ,nature of the ,soul4 #ae4 7#a7 ,every body is in a place2 the incorporeal in itself is not in a place1 any more than the things which have the same nature as it4 #af4 7#a7 ,the incorporeal in itself1 by the mere fact of its being superior to every body and to every place1 is present everywhere without occupying extension1 in an indivisible manner4 #ag4 7#a7 ,the incorporeal in itself1 not being present to the body in a local manner1 is present to the body whenever it pleases1 that is1 by inclining towards it so far as it is within its nature to do so4 ,not being present to the body in a local manner1 it is present to the body by its disposition4 #ah4 7#a7 ,the incorporeal in itself does not become present to the body in being nor in hypostatic form of existence4 ,it does not mingle with the body4 ,nevertheless1 by its inclination to the body1 it begets and communicates to it a potentiality capable of uniting with the body4 ,indeed the inclination of the incorporeal constitutes a second nature 7the irrational soul71 which unites with the body4 #ai4 7#a7 ,the soul has a nature intermediary between the being that is indivisible1 and the being that is divisible by its union with the bodies4 ,intelligence is a being absolutely indivisible2 the bodies alone are divisible2 but the qualities and the forms engaged in matter are divisible by their union with the bodies4 #bj4 7#b7 ,the things that act upon others do not act by approximation and by contact4 ,it is only accidentally when this occurs 7that they act by proximity and contact74 ,,fourth ,,ennead1 ,,book ,,three4 ,problems ,about the ,soul4 ,,union ,,of ,,the ,,soul ,,and ,,the ,,body4 #ba4 7#bj7 ,the hypostatic substance of the body does not hinder the incorporeal in itself from being where and as it wishes2 for just as that which is non-extended cannot be contained by the body1 so also that which has extension forms no obstacle for the incorporeal1 and in relation to it is as nonentity4 ,the incorporeal does not transport itself where it wishes by a change of place2 for only extended substance occupies a place4 ,neither is the incorporeal compressed by the body2 for only that which is extended can be compressed and displaced4 ,that which has neither extension nor magnitude1 could not be hindered by that which has extension1 nor be exposed to a change of place4 ,being everywhere and nowhere1 the incorporeal1 wherever it happens to be1 betrays its presence only by a certain kind of disposition4 ,it is by this disposition that it rises above heaven1 or descends into a corner of the world4 ,not even this residence makes it visible to our eyes4 ,it is only by its works that it manifests its presence4 #bb4 7#ba-bd7 ,if the incorporeal be contained within the body1 it is not contained within it like an animal in a zological garden2 for it can neither be included within1 nor embraced by the body4 ,nor is it1 compressed like water or air in a bag of skins4 ,it produces potentialities which from within its unity 787 radiate outwards2 it is by them that it descends into the body and penetrates it4#cca ,it is by this indescribable extension of itself that it enters into the body1 and shuts itself up within it4 ,except itself nothing retains it4 ,it is not the body that releases the incorporeal as result of a lesion1 or of its decay2 it is the incorporeal that detaches itself by turning away from the passions of the body4 ,,of ,,the ,,descent ,,of ,,the ,,soul ,,into ,,the ,,body1 ,,and ,,of ,,the ,,spirit4 #bc4 7#i7 ,just as being on the earth1 for the soul1 is not to tread on the ground1 as does the body1 but only to preside over the body that treads on the ground2 likewise1 to be in hell for the soul1 is to preside over an image whose nature is to be in a place1 and to have an obscure hypostatic form of existence4 ,that is why if the subterranean hell be a dark place1 the soul1 without separating from existence1 descends into hell when she attaches herself to some image4 ,indeed1 when the soul abandons the solid body over which she presided she remains united to the spirit which she has received from the celestial spheres4 ,since1 as a result of her affection for matter1 she has developed particular faculties by virtue of which she had a sympathetic habit for some particular body during life1 as a result of this disposition1 she impresses a form on the spirit by the power of her imagination1 and thus she acquires an image4 ,the soul is said to be in hell because the spirit that surrounds her also happens to have a formless and obscure nature2 and as the heavy and moistened spirit descends down into subterranean localities1 the soul is said to descend underground4 ,not indeed that the very being of the soul changes place1 or is in a locality1 but because she contracts the habits of the bodies whose nature it is to change location1 and to be located somewhere4 ,that is why the soul according to her disposition1 acquires some one body rather than some other2 for the rank and the special characteristics of the body into which she enters depend on her disposition4 ,therefore1 when in a condition of superior purity1 she unites with a body that is close to immaterial nature1 that is1 an ethereal body4 ,when she descends from the development of reason to that of the imagination1 she receives a solar body4 ,if she becomes effeminate1 and falls in love with forms1 she puts on a lunar body4 ,finally1 when she falls into the terrestrial bodies1 which1 resembling her shapeless character1 are composed of moist vapors1 there results for her a complete ignorance of existence1 a sort of eclipse1 and a veritable childhood4 ,when the soul leaves an earthly body1 having her spirit still troubled by these moist vapors1 she develops a shadow that weights her down2 for a spirit of this kind naturally tends to descend into the depths of the earth1 unless it be held up and raised by a higher cause4 ,just as the soul is attached to the earth by her earthly vesture1 so the moist spirit7ual body7 to which the soul is united makes her drag after her an image which weights down the soul4 ,the soul surrounds herself with moist vapors when she mingles with a nature that in its operations is moist or subterranean4 ,but if the soul separate from this nature1 immediately around her shines a dry light1 without shade or shadow4 ,in fact it is humidity which forms clouds in the air2 the dryness of the atmosphere produces a dry and serene clearness4 ,,fourth ,,ennead1 ,,book ,,six4 ,of ,sensation and ,memory4 ,,of ,,sensation4 #bd4 7#c7 ,the soul contains the reasons of all things4 ,the soul operates according to these reasons1 whether incited to activity by some exterior object1 or whether the soul be turned towards these reasons by folding back on herself4 ,when the soul is incited to this activity by some exterior object1 she applies her senses thereto2 when she folds back on herself1 she applies herself to thoughts4 ,it might be objected that the result is that there is neither sensation nor thought without imagination2 for just as in the animal part1 no sensation occurs without an impression produced on the organs of sense2 likewise there is no thought without imagination4 ,certainly1 an analogy obtains between both cases4 ,just as the sense-image 7type7 results from the impression experienced by sensation1 likewise the intellectual image 7phantasm7 results from thought4 ,,of ,,memory4 #be4 7#b7 ,memory does not consist in preserving images4 ,it is the faculty of reproducing the conceptions with which our soul has been occupied4 ,,fifth ,,ennead1 ,,book ,,two4 ,of ,generation and of the ,order of ,things that ,follow the ,first4 ,,of ,,the ,,procession ,,of ,,beings4 #bf4 ,when incorporeal hypostatic substances descend1 they split up and multiply1 their power weakening as they apply themselves to the individual4 ,when1 on the contrary1 they rise1 they simplify1 unite1 and their power intensifies4 #bg4 ,in the life of incorporeal entities1 the procession operates in a manner such that the superior principle remains firm and substantial in its nature1 imparting its existence to what is below it1 without losing anything1 or transforming itself into anything4 ,thus that which receives existence does not receive existence with decay or alteration2 it is not begotten like generation 7that is1 the being of sense71 which participates in decay and change4 ,it is1 therefore1 non-begotten and incorruptible1 because it is produced without generation or corruption4 #bh4 ,every begotten thing derives the cause of its generation from some other 7being72 for nothing is begotten causelessly4 ,but1 among begotten things1 those which owe their being to a union of elements are on that very account perishable4 ,as to those which1 not being composite1 owe their being to the simplicity of their hypostatic substances1 they are imperishable1 inasmuch as they are indissoluble4 ,when we say that they are begotten1 we do not mean that they are composite1 but only that they depend on some cause4 ,thus bodies are begotten doubly1 first because they depend on a cause1 and then because they are composite4 ,souls and intelligence1 indeed1 are begotten in the respect that they depend on a cause2 but not in the respect that they are composite4 ,therefore1 bodies1 being doubly begotten1 are dissoluble and perishable4 ,the ,soul and ,intelligence1 being unbegotten in the sense that they are not composite1 are indissoluble and imperishable2 for they are begotten only in the sense that they depend on a cause4 #bi4 ,every principle that generates1 by virtue of its being1 is superior to the product it generates4 ,every generated being naturally turns towards its generating principle4 ,of the generating principles1 some 7the universal and perfect substances7 do not turn towards their product2 while others 7the substances that are individual1 and subject to conversion towards the manifold7 partly turn towards their product1 and remain partly turned towards themselves2 while others entirely turn towards their product1 and do not turn at all towards themselves4 ,,of ,,the ,,return ,,of ,,beings ,,to ,,the ,,first4 #cj4 ,of the universal and perfect hypostatic substances1 none turns towards its product4 ,all perfect hypostatic substances return to the principles that generated them4 ,the very body of the world1 by the mere fact of its perfection1 is converted to the intelligent ,soul1 and that is the cause of its motion being circular4 ,the ,soul of the world is converted to ,intelligence1 and this to the ,first4#ccb ,all beings1 therefore1 aspire to the ,first1 each in the measure of its ability1 from the very lowest in the ranks of the universe up4 ,this anagogical return of beings to the ,first is necessary1 whether it be mediate or immediate4 ,so we may say that beings not only aspire to the ,first1 but that each being enjoys the ,first according to its capacity4#ccc ,the individual hypostatic substances1 however1 that are subject to declining towards manifoldness1 naturally turn not only towards their author1 but also towards their product4 ,that is the cause of 7any subsequent7 fall and unfaithfulness4 ,matter perverts them because they possess the possibility of inclining towards it1 though they are also able to turn towards the divinity4 ,that is how perfection makes second rank beings be born of the first principles1 and then be converted towards them4 ,it is1 on the contrary1 the result of imperfection1 to turn higher entities to lower things1 inspiring them with love for that which1 before them1 withdrew from the first principles 7in favor of matter74 ,,fifth ,,ennead1 ,,book ,,three4 ,of the ,hypostases that ,mediate ,knowledge1 and of the ,superior ,principle4 ,,intelligence ,,knows ,,itself ,,by ,a ,,conversion ,,to ,,herself4 #ca4 7#a7 ,when one being subsists by dependence on any other1 and not by self-dependence and withdrawal from any other1 it could not turn itself towards itself to know itself by separating from 7the substrate7 by which it subsists4 ,by withdrawing from its own existence it would alter and perish4 ,but when one being cognizes itself by withdrawal from that to which it is united1 when it grasps itself as independent of that being1 and succeeds in doing so without exposing itself to destruction1 it evidently does not derive its being or nature from the being from which it can1 without perishing1 withdraw1 to face itself1 and know itself independently4 ,if sight1 and in general all sensation do not feel itself1 nor perceive itself on separating from the body1 and do not subsist by itself2 if1 on the contrary1 intelligence think better by separating from the body1 and can be converted to itself without perishing1 evidently sense-faculties are actualized only by help of the body1 while intelligence actualizes and exists by itself1 and not by the body4 ,,the ,,actualization ,,of ,,intelligence ,,is ,,eternal ,,and ,,indivisible4 #cb4 7#c1 #e-g7 ,there is a difference between intelligence and the intelligible1 between sensation and that which can be sensed4 ,the intelligible is united to intelligence as that which can be sensed is connected with sensation4 ,but sensation cannot perceive itself4444 ,as the intelligible is united to ,intelligence1 it is grasped by intelligence and not by sensation4 ,but intelligence is intelligible for intelligence4 ,since then intelligence is intelligible for intelligence1 intelligence is its own object4 ,if intelligence be intelligible1 but not sensible1 it is an intelligible object4 ,being intelligible by intelligence1 but not by sensation1 it will be intelligent4 ,intelligence1 therefore1 is simultaneously thinker and thought1 all that thinks and all that is thought4 ,its operation1 besides1 is not that of an object that rubs and is rubbed3 ,it is not a subject in some one part of itself1 and in some other1 object of thought2 it is simple1 it is entirely intelligible for itself as a whole4#ccd ,the whole of intelligence excludes any idea of unintelligence4 ,it does not contain one part that thinks1 while another would not think2 for then1 in so far as it would not think1 it would be unintelligent4 ,it does not abandon one object to think of another2 for it would cease to think the object it abandoned4 ,if1 therefore1 intelligence do not successively pass from one object to another1 it thinks simultaneously2 it does not think first one 7thought7 and then another2 it thinks everything as in the present1 and as always4444 ,if intelligence think everything as at present1 if it know no past nor future1 its thought is a simple actualization1 which excludes every interval of time4 ,it1 therefore1 contains everything together1 in respect to time4 ,intelligence1 therefore1 thinks1 all things according to unity1 and in unity1 without anything falling in in time or in space4 ,if so1 intelligence is not discursive1 and is not 7like the soul7 in motion2 it is an actualization1 which is according to unity1 and in unity1 which shuns all chance development and every discursive operation4#cce ,if1 in intelligence1 manifoldness be reduced to unity1 and if the intellectual actualization be indivisible1 and fall not within time1 we shall have to attribute to such a being eternal existence in unity4 ,now that happens to be aeonial or everlasting existence4#ccf ,therefore1 eternity constitutes the very being 7or nature7 of intelligence4 ,the other kind of intelligence1 that does not think according to unity1 and in unity1 which falls into change1 and into movement1 which abandons one object to think another1 which divides1 and gives itself up to a discursive action1 has time as being 7or nature74 ,the distinction of past and future suits its action4 ,when passing from one object to another1 the soul changes thoughts2 not indeed that the former perish1 or that the latter suddenly issue from some other source2 but the former1 while seeming to have disappeared1 remain in the soul2 and the latter1 while seeming to come from somewhere else1 do not really do so1 but are born from within the soul1 which moves only from one object to another1 and which successively directs her gaze from one to another part of what she possesses4 ,she resembles a spring which1 instead of flowing outside1 flows back into itself in a circle4 ,it is this 7circular7 movement of the soul that constitutes time1 just as the permanence of intelligence in itself constitutes 7aeonial7 eternity4 ,intelligence is not separated from eternity1 any more than the soul is from time4 ,intelligence and eternity form but a single hypostatic form of existence4 ,that which moves simulates eternity by the indefinite perpetuity of its movement1 and that which remains immovable1 simulates time by seeming to multiply its continual present1 in the measure that time passes4 ,that is why some have believed that time manifested in rest as well as in movement1 and that eternity was no more than the infinity of time4 ,to each of these two 7different things7 the attributes of the other were mistakenly attributed4 ,the reason of this is that anything that ever persists in an identical movement gives a good illustration of eternity by the continuousness of its movement2 while that which persists in an identical actualization represents time by the permanence of its actualization4 ,besides1 in sense-objects1 duration differs according to each of them4 ,there is a difference between the duration of the course of the sun1 and that of the moon1 as well as that of ,venus1 and so on4 ,there is a difference between the solar year1 and the year of each of these stars4 ,different1 further1 is the year that embraces all the other years1 and which conforms to the movement of the soul1 according to which the stars regulate their movements4 ,as the movement of the soul differs from the movement of the stars1 so also does its time differ from that of the stars2 for the divisions of this latter kind of time correspond to the spaces travelled by each star1 and by its successive passages in different places4 ,,intelligence ,,is ,,manifold4 #cc4 7#aj-ab7 ,intelligence is not the principle of all things2 for it is manifold4 ,now the manifold presupposes the ,one4 ,evidently1 it is intelligence that is manifold2 the intelligibles that it thinks do not form unity1 but manifoldness1 and they are identical therewith4 ,therefore1 since intelligence and the intelligible entities are identical1 and as the intelligible entities form a manifoldness1 intelligence itself is manifold4 ,the identity of intelligence and of intelligible entities may be demonstrated as follows4 ,the object that intelligence contemplates must be in it1 or exist outside of itself4 ,it is1 besides1 evident1 that intelligence contemplates2 since1 for intelligence1 to think is to be intelligence1#ccg therefore1 to abstract its thought would be to deprive it of its being4 ,this being granted1 we must determine in what manner intelligence contemplates its object4 ,we shall accomplish this by examining the different faculties by which we acquire various kinds of knowledge1 namely1 sensation1 imagination and intelligence4 ,the principle which makes use of the senses contemplates only by grasping exterior things1 and far from uniting itself to the objects of its contemplation1 from this perception it gathers no more than an image4 ,therefore when the eye sees the visible object1 it cannot identify itself with this object2 for it would not see it1 unless it were at a certain distance therefrom4 ,likewise if the object of touch confused itself with the organ that touches it1 it would disappear4 ,therefore the senses1 and the principle that makes use of the senses1 apply themselves to what is outside of them to perceive this sense-object4 ,likewise imagination applies its attention to what is outside of it to form for itself an image of it2 it is by this very attention to what is outside of it that it represents to itself the object of which it forms an image as exterior4 ,that is how sensation and imagination perceive their objects4 ,neither of these two faculties folds itself back on itself1 nor concentrates on itself1 whether the object of their perception be a corporeal or incorporeal form4 ,not in this manner is intelligence perceived2 this can occur only by turning towards itself1 and by contemplating itself4 ,if it left the contemplation of its own actualizations1 if it ceased to be their contemplation 7or1 intuition71 it would no longer think anything4 ,intelligence perceives the intelligible entity as sensation perceives the sense-object1 by intuition4 ,but in order to contemplate the sense-object1 sensation applies to what is outside of it1 because its object is material4 ,on the contrary1 in order to contemplate the intelligible entity1 intelligence concentrates in itself1 instead of applying itself to what is outside of it4 ,that is why some philosophers have thought that there was only a nominal difference between intelligence and imagination2 for they believed that intelligence was the imagination of the reasonable animal2 as they insisted that everything should depend on matter and on corporeal nature1 they naturally had to make intelligence also depend therefrom4 ,but our intelligence contemplates natures 7or1 beings74 ,therefore1 7according to the hypothesis of these philosophers7 our intelligence will contemplate these natures as located in some place4 ,but these natures are outside of matter2 consequently1 they could not be located in any place4 ,it is therefore evident that the intelligible entities had to be posited as within intelligence4 ,if the intelligible entities be within intelligence1 intelligence will contemplate intelligible entities and will contemplate itself while contemplating them2 by understanding itself1 it will think1 because it will understand intelligible entities4 ,now intelligible entities form a multitude1 for#cch intelligence thinks a multitude of intelligible entities1 and not a unity2 therefore1 intelligence is manifold4 ,but manifoldness presupposes unity2 consequently1 above intelligence1 the existence of unity will be necessary4 #cd4 7#e7 ,intellectual being is composed of similar parts1 so that existing beings exist both in individual intelligence1 and in universal ,intelligence4 ,but1 in universal ,intelligence1 individual 7entities7 are themselves conceived universally2 while in individual intelligence1 universal beings as well as individual beings are conceived individually4 ,,sixth ,,ennead1 ,,book ,,four4 ,the ,one and ,identical ,being ,is ,everywhere ,present ,as a ,whole4 ,,of ,,the ,,incorporeal4 #ce4 ,the incorporeal is that which is conceived of by abstraction of the body2 that is the derivation of its name4 ,to this genus1 according to ancient sages1 belong matter1 sense-form1 when conceived of apart from matter1 natures1 faculties1 place1 time1 and surface4 ,all these entities1 indeed1 are called incorporeal because they are not bodies4 ,there are other things that are called incorporeal by a wrong use of the word1 not because they are not bodies1 but because they cannot beget bodies4 ,thus the incorporeal first mentioned above subsists within the body1 while the incorporeal of the second kind is completely separated from the body1 and from the incorporeal that subsists within the body4 ,the body1 indeed1 occupies a place1 and the surface does not exist outside of the body4 ,but intelligence and intellectual reason 7discursive reason71 do not occupy any place1 do not subsist in the body1 do not constitute any body1 and do not depend on the body1 nor on any of the things that are called incorporeal by abstraction of the body4 ,on the other hand1 if we conceive of the void as incorporeal1 intelligence cannot exist within the void4 ,the void1 indeed1 may receive a body1 but it cannot contain the actualization of intelligence1 nor serve as location for that actualization4 ,of the two kinds of the incorporeal of which we have just spoken1 the followers of ,zeno reject the one 7the incorporeal that exists outside of the body7 and insist on the other 7the incorporeal that is separated from the body by abstraction1 and which has no existence outside of the body72 not seeing that the first kind of incorporeality is not similar to the second1 they refuse all reality to the former1 though they ought1 nevertheless1 to acknowledge that the incorporeal 7which subsists outside of the body71 is of another kind 7than the incorporeal that does not subsist outside of the body71 and not to believe that1 because one kind of incorporeality has no reality1 neither can the other have any4 ,,relation ,,between ,,the ,,incorporeal ,,and ,,the ,,corporeal4 #cd4 7#b1 #c1 #d7 ,everything1 if it be somewhere1 is there in some manner that conforms to its nature4 ,for a body that is composed of matter1 and possesses volume1 to be somewhere1 means that it is located in some place4 ,on the contrary1 the intelligible world1 and in general the existence that is immaterial1 and incorporeal in itself1 does not occupy any place1 so that the ubiquity of the incorporeal is not a local presence4 ,it does not have one part here1 and another there2 for1 if so1 it would not be outside of all place1 nor be without extension2 wherever it is1 it is entire2 it is not present here and absent there2 for in this way it would be contained in some one place1 and excluded from some other4 ,nor is it nearer one place1 and further from some other1 for only things that occupy place stand in relations of distance4 ,consequently1 the sense-world is present to the intelligible in space2 but the intelligible is present to the sense-world in space2 but the intelligible is present to the sense-world without having any parts1 nor being in space4 ,when the indivisible is present in the divisible1 it is entire in each part1 identically and numerically one4 ,if simple and indivisible existence become extended and manifold1 it is not in respect to the extended and manifold existence which possesses it1 not such as it really is1 but in the manner in which 7simple existence7 can possess 7manifold existence74 ,extended and manifold existence has to become unextended and simple in its relation with naturally extended and simple existence1 to enjoy its presence4 ,in other terms1 it is conformable to its nature1 without dividing1 nor multiplying1 nor occupying space1 that intelligible existence is present to existence that is naturally divisible1 manifold1 and contained within a locality2 but it is in a manifold1 divisible and local manner that a located existence is present to the existence that has no relation to space4 ,in our speculations on corporeal and incorporeal existence1 therefore1 we must not confuse their characteristics1 preserving the respective nature of each1 taking good care not to let our imagination or opinion attribute to the incorporeal certain corporeal qualities4 ,nobody attributes to bodies incorporeal characteristics1 because everybody lives in daily touch with bodies2 but as it is so difficult to cognize incorporeal natures 7beings71 only vague conceptions are formed of it1 and they cannot be grasped so long as one lets oneself be guided by imagination4 ,one has to say to oneself1 a being known by the senses is located in space1 and is outside of itself because it has a volume2 the intelligible being is not located in space1 but in itself1 because it has no volume4 ,the one is a copy1 the other is an archetype2 the one derives its existence from the intelligible1 the other finds it in itself2 for every image is an image of intelligence4 ,the properties of the corporeal and the incorporeal must be clearly kept in mind so as to avoid surprise at their difference1 in spite of their union1 if indeed it be permissible to apply the term union to their mutual relation2 for we must not think of the union of corporeal substances1 but of the union of substances whose properties are completely incompatible1 according to the individuality of their hypostatic form of existence4 ,such union differs entirely from that of homoousian substances of the same nature2 consequently1 it is neither a blend1 nor a mixture1 nor a real union1 nor a mere collocation4 ,the relation between the corporeal and the incorporeal is established in a different manner1 which manifests in the communication of homoousian substances of the sense nature1 of which1 however1 no corporeal operation can give any idea4 ,the incorporeal being is wholly without extension in all the parts of the extended being1 even though the number of these parts were infinite4 ,it is present in an indivisible manner1 without establishing a correspondence between each of its parts with the parts of the extended being2 it does not become manifold merely because1 in a manifold manner1 it is present to a multitude of parts4 ,the whole of it is entire in all the parts of the extended being1 in each of them1 and in the whole mass1 without dividing or becoming manifold to enter into relations with the manifold1 preserving its numerical identity4#cci ,it is only to beings whose power is dispersed that it belongs to possess the intelligible by parts and by fractions4 ,often these beings1 on changing from their nature1 imitate intelligible beings by a deceptive appearance1 and we are in doubt about their nature 7being71 for they seem to have exchanged it for that of incorporeal being1 or essence4 ,,the ,,incorporeal ,,has ,,no ,,extension4 #cg4 7#e7 ,that which really exists has neither great nor small4 ,greatness and smallness are attributes of corporeal mass4 ,by its identity and numerical unity1 real existence is neither great nor small1 neither very large nor very small1 though it cause even greatest and smallest to participate in its nature4 ,it must not1 therefore1 be represented as great1 for in that case we could not conceive how it could be located in the smallest space without being diminished or condensed4 ,nor should it be represented as small1 which conception of it would hinder our understanding how it could be present in a whole large body without being increased or extended4 ,we must try to gain a simultaneous conception of both that which is very large and very small1 and realize real existence as preserving its identity and its indwelling in itself in any chance body whatever1 along with an infinity of other bodies of different sizes4 ,it is united to the extension of the world1 without extending itself1 or uniting1 and it exceeds the extension of the world as well as that of its parts1 by embracing them within its unity4 ,likewise1 the world unites with real existence by all its parts1 so far as its nature allows it to do so1 though it cannot1 however1 embrace it entirely1 nor contain its whole power4 ,real existence is infinite and incomprehensible for the world because1 among other attributes1 it possesses that of having no extension4 #ch4 ,great#cdj magnitude is a hindrance for a body1 if1 instead of comparing it to things of the same kind1 it is considered in relation with things of a different nature2 for volume is1 as it were1 a kind of procession of existence outside of itself1 and a breaking up of its power4 ,that which possesses a superior power is alien to all extension2 for potentiality does not succeed in realizing its fulness until it concentrates within itself2 it needs to fortify itself to acquire all its energy4 ,consequently the body1 by extending into space1 loses its energy1 and withdraws from the potency that belongs to real and incorporeal existence2 but real existence does not weaken in extension1 because1 having no extension1 it preserves the greatness of its potency4 ,just as1 in relation to the body1 real existence has neither extension nor volume1 likewise corporeal existence1 in relation to real existence1 is weak and impotent4 ,the existence that possesses the greatest power does not occupy any extension4 ,consequently1 though the world fill space1 though it be everywhere united to real extension1 it could not1 nevertheless1 embrace the greatness of its potency4 ,it is united to real existence1 not by parts1 but in an indivisible and indefinite manner4 ,therefore1 the incorporeal is present to the body1 not in a local manner1 but by assimilation1 so far as the body is capable of being assimilated to the incorporeal1 and as the incorporeal can manifest in it4 ,the incorporeal is not present to the material1 in so far as the material is incapable of being assimilated to a completely immaterial principle2 however1 the incorporeal is present to the corporeal in so far as the corporeal can be assimilated thereto4 ,nor is the incorporeal present to the material by receptivity 7in the sense that one of these two substances would receive something from the other72 otherwise the material and the immaterial would be altered2 the former1 on receiving the immaterial1 into which it would be transformed1 and the latter1 on becoming material4 ,therefore1 when a relation is established between two substances that are as different as the corporeal and the incorporeal1 an assimilation and participation that is reciprocal to the power of the one1 and the impotence of the other1 occurs4 ,that is why the world always remains very distant from the power of real existence1 and the latter from the impotence of material nature4 ,but that which occupies the middle1 that which simultaneously assimilates and is assimilated1 that which unites the extremes1 becomes a cause of error in respect to them1 because the substances it brings together by assimilation are very different4 ,,relation ,,of ,,individual ,,souls ,,to ,,the ,,universal ,,soul4 #ci4 ,it#cda would be wrong to suppose that the manifoldness of souls was derived from the manifoldness of bodies4 ,the individual souls1 as well as the universal ,soul1 subsist independently of the bodies1 without the unity of the universal ,soul absorbing the manifoldness of individual souls1 and without the manifoldness of the latter splitting up the unity of the universal ,soul4 ,individual souls are distinct without being separated from each other1 and without dividing the universal ,soul into a number of parts2 they are united to each other without becoming confused1 and without making the universal ,soul a mere total2 for they are not separated by limits1 and they are not confused with each other2 they are as distinct from each other as different sciences in a single soul4 ,further1 individual souls are not contained in the universal ,soul as if they were bodies1 that is1 like really different substances 7871 for they are qualitative actualizations of the soul4 ,indeed1 the power of the universal ,soul is infinite1 and all that participates in her is soul2 all the souls form the universal ,soul1 and1 nevertheless1 the universal ,soul exists independently of all individual souls4 ,just as one does not arrive at the incorporeal by infinite division of bodies1 seeing that such a division would modify them only in respect to magnitude1 likewise1 on infinitely dividing the soul1 which is a living form1 we reach nothing but species 7not individuals72 for the ,soul contains specific differences1 and she exists entire with them as well as without them4 ,indeed1 though the ,soul should be divided within herself1 her diversity does not destroy her identity4 ,if the unity of bodies1 in which manifoldness prevails over identity1 is not broken up by their union with an incorporeal principle2 if1 on the contrary1 all of them possess the unity of being or substance1 and are divided only by qualities and other forms2 what shall we say or think of the species of incorporeal life1 where identity prevails over manifoldness1 and where there is no substrate alien to form1 and from which bodies might derive their unity8 ,the unity of the ,soul could not be split up by her union with a body1 though the body often hinder her operations4 ,being identical1 the ,soul discovers everything by herself1 because her actualizations are species1 however far the division be carried4 ,when the ,soul is separated from bodies1 each of her parts possesses all the powers possessed by the ,soul herself1 just as an individual seed has the same properties as the universal ,seed 7seminal reason74 ,as an individual seed1 being united to matter1 preserves the properties of the universal ,seed 7seminal reason71 and as1 on the other hand1 universal ,seed possesses all the properties of the individual seeds dispersed within matter1 thus the parts which we conceive of in the 7universal7 ,soul that is separated from matter1 possess all the powers of the universal ,soul4#cdb ,the individual soul1 which declines towards matter1 is bound to the matter by the form which her disposition has made her choose2 but she preserves the powers of the universal ,soul1 and she unites with her when the 7individual soul7 turns away from the body1 to concentrate within herself4 ,now as in the course of her declination towards matter1 the soul is stripped entirely bare by the total exhaustion of her own faculties2 and as1 on the contrary1 on rising towards intelligence1 she recovers the fulness of the powers of the universal ,soul1#cdc the ancient philosophers were right1 in their mystic phrasing1 to describe these two opposite conditions of the ,soul by the names of ,penia and ,poros1 7,wealth and ,poverty74#cdd ,,sixth ,,ennead1 ,,book ,,five4 ,the ,one and ,identical ,being is ,everywhere ,present ,in ,its ,entirety4#cde ,,the ,,incorporeal ,,being ,,is ,,entire ,,in ,,everything4 #dj4 ,better#cdf to express the special nature of incorporeal existence the ancient philosophers1 particularly ,parmenides1#cdg do not content themselves with saying it is one1 but they also add and all1 just as a sense-object is a whole4 ,but as this unity of the sense-object contains a diversity 7for in the sense-object the total unity is not all things in so far as it is one1 and as all things constitute the total unity74 ,the ancient philosophers also add1 in so far as it is one4 ,this was to prevent people from imagining a collective whole and to indicate that the real being is all1 only by virtue of its indivisible unity4 ,after having said1 it is everywhere1 they add1 it is nowhere4 ,then1 after having said1 it is in all1 that is1 in all individual things whose disposition enables them to receive it1 they still add1 as an entire whole4 ,they represent it thus simultaneously under the most opposite attributes1 so as to eliminate all the false imaginations which are drawn from the natures of the bodies1 and which will only obscure the genuine idea of real existence4 ,,difference ,,between ,,the ,,intelligible ,,being1 ,,and ,,the ,,being ,,of ,,sensation4 #da4 ,such#cdh are the genuine characteristics of the sensual and material2 it is extended1 mutable1 always different from what it was1 and composite2 it does not subsist by itself1 it is located in a place1 and has volume1 and so forth4 ,on the contrary1 the real being that is self-subsisting1 is founded on itself1 and is always identical2 its nature 7being7 is identity1 it is essentially immutable1 simple1 indissoluble1 without extension1 and outside of all place2 it is neither born1 nor does it perish4 ,so let us define these characteristics of the sensual and veritable existence1 and let us put aside all other attributes4 #db4 ,real#cdi existence is said to be manifold1 without its really being different in space1 volume1 number1 figure1 or extension of parts2 its division is a diversity without matter1 volume1 or real manifoldness4 ,consequently1 the real being is one4 ,its unity does not resemble that of a body1 of a place1 of a volume1 of a multitude4 ,it possesses diversity in unity4 ,its diversity implies both division and union2 for it is neither exterior nor incidental2 real existence is not manifold by participation in some other 7nature71 but by itself4 ,it remains one by exercising all its powers1 because it holds its diversity from its very identity1 and not by an assemblage of heterogeneous parts1 such as bodies4 ,the latter possess unity in diversity2 for1 in them1 it is diversity that dominates1 the unity being exterior and incidental4 ,in real existence1 on the contrary1 it is unity that dominates with identity2 diversity is born of the development of the power of unity4 ,consequently1 real existence preserves its indivisibility by multiplying itself2 while the body preserves its volume and multiplicity by unifying itself4 ,real existence is founded on itself1 because it is one by itself4 ,the body is never founded upon itself1 because it subsists only by its extension4 ,real existence is1 therefore1 a fruitful unity1 and the body is a unified multitude4 ,we must1 therefore1 exactly determine how real existence is both one and manifold1 how the body is both manifold and one1 and we must guard from confusing the attributes of either4 ,,the ,,divinity ,,is ,,everywhere ,,and ,,nowhere4 #dc4 ,the divinity#cej is everywhere because it is nowhere4 ,so also with intelligence and the soul4 ,but it is in relation to all beings that it surpasses1 that the divinity is everywhere and nowhere2 its presence and its absence depend entirely on its nature and its will4#cea ,intelligence is in the divinity1 but it is only in relation to the things that are subordinated to it1 that intelligence is everywhere and nowhere 7874 ,the body is within the soul and in divinity4 ,all things that possess or do not possess existence proceed from divinity1 and are within divinity2 but the divinity is none of them1 nor in any of them4 ,if the divinity were only present everywhere1 it would be all things1 and in all things2 but1 on the other hand1 it is nowhere2 everything1 therefore1 is begotten in it and by it1 because it is everywhere1 but nothing becomes confused with it1 because it is nowhere4 ,likewise if intelligence be the principle of the souls and of the things that come after the souls1 it is because it is everywhere and nowhere2 because it is neither soul1 nor any of the things that come after the soul1 nor in any of them2 it is because it is not only everywhere1 but also nowhere in respect to the beings that are inferior to it4 ,similarly the soul is neither a body1 nor in the body1 but is only the cause of the body1 because she is simultaneously everywhere and nowhere in the body4 ,so there is procession in the universe 7from what is everywhere and nowhere71 down to what can neither simultaneously be everywhere and nowhere1 and which limits itself to participating in this double property4 ,,the ,,human ,,soul ,,is ,,united ,,to ,,universal ,,being ,,by ,,its ,,nature4 #dd4 ,when#ceb you have conceived of the inexhaustible and infinite power of existence in itself1 and when you begin to realize its incessant and indefatigable nature1 which completely suffices itself1 which has the privilege of being the purest life1 of possessing itself fully1 of being founded upon itself1 of neither desiring nor seeking anything outside of itself1 you should not attribute to it any special determination1 or any relation2 for when you limit yourself by some consideration of space or relation1 you doubtlessly do not limit existence in itself1 but you turn away from it1 extending the veil of imagination over your thought4 ,you can neither transgress1 nor fix1 nor determine1 nor condense within narrow limits1 the nature of existence in itself1 as if it had nothing further to give beyond 7certain limits71 exhausting itself gradually4 ,it is the most inexhaustible spring of which you can form a notion4 ,when you will have achieved 787 that nature1 and when you will have become assimilated to eternal existence1 seek nothing beyond4 ,otherwise1 you will be going away from it1 you will be directing your glances on something else4 ,if you do not seek anything beyond1 if you shrink within yourself and into your own nature1 you will become assimilated to universal ,existence1 and you will not halt at anything inferior to it4 ,do not say1 ,that is what ,i am4 ,forgetting what you are 7871 you will become universal ,existence4 ,you were already universal ,existence1 but you had something besides2 by that mere fact you were inferior1 because that possession of yours that was beyond universal ,existence was derived from nonentity4 ,nothing can be added to universal ,existence4 ,when we add to it something derived from nonentity1 we fall into poverty and into complete deprivation4 ,therefore1 abandon nonentity1 and you will fully possess yourself1 7in that you will acquire universal existence by putting all else aside2 for1 so long as one remains with the remainder1 existence does not manifest2 and does not grant its presence74 ,existence is discovered by putting aside everything that degrades and diminishes it1 ceasing to confuse it with inferior objects1 and ceasing to form a false idea of it4 ,otherwise one departs both from existence and from oneself4 ,indeed1 when one is present to oneself1 he possesses the existence that is present everywhere2 when one departs from himself1 he also departs from it4 ,so important is it for the soul to acquaint herself with what is in her1 and to withdraw from what is outside of her2 for existence is within us1 and nonentity is outside of us4 ,now existence is present within us1 when we are not distracted from it by other things4 ,it does not come near us to make us enjoy its presence4 ,it is we who withdraw from it1 when it is not present with us4 ,is there anything surprising in this8 ,to be near existence1 you do not need to withdraw from yourselves2 for you are both far from existence and near it1 in this sense that it is you who come near to it1 and you who withdraw from it1 when1 instead of considering yourselves1 you consider that which is foreign to you4 ,if then you are near existence while being far from it2 if1 by the mere fact of your being ignorant of yourselves1 you know all things to which you are present1 and which are distant from you1 rather than yourself who is naturally near you1 is there anything surprising in that1 that which is not near you should remain foreign to you1 since you withdraw from it when you withdraw from yourself8 ,though you should always be near yourself1 and though you cannot withdraw from it1 you must be present with yourself to enjoy the presence of the being from which you are so substantially inseparable as from yourself4 ,in that way it is given you to know what exists near existence1 and what is distant from it1 though itself be present everywhere and nowhere4 ,he who by thought can penetrate within his own substance1 and can thus acquire knowledge of it1 finds himself in this actualization of knowledge and consciousness1 where the substrate that knows is identical with the object that is known4 ,now when a man thus possesses himself1 he also possesses existence4 ,he who goes out of himself to attach himself to external objects1 withdraws also from existence1 when withdrawing also from himself4 ,it is natural to us to establish ourselves within ourselves1 where we enjoy the whole wealth of our own resources1 and not to turn ourselves away from ourselves towards what is foreign to ourselves1 and where we find nothing but the most complete poverty4 ,otherwise1 we are withdrawing from existence1 though it be near us2 for it is neither space1 nor being 7substance71 nor any obstacle that separates us from existence2 it is our reversion towards nonentity4 ,our alienation from ourselves1 and our ignorance are thus a just punishment of our withdrawal from existence4 ,on the contrary1 the love that the soul has for herself leads her to self-knowledge and communion with the divinity4 ,consequently1 it has rightly been said that man here below is in a prison1 because he has fled from heaven#cec 444 and because he tries to break his bonds2 for1 when he turns towards things here below1 he has abandoned himself1 and has withdrawn from his divine origin4 ,it is1 7as ,empedocles says71 a fugitive who has deserted his heavenly fatherland4#ced ,that is why the life of a vicious man is a life that is servile1 impious1 and unjust1 and his spirit is full of impiety and injustice4#cee ,on the contrary1 justice1 as has been rightly said1 consists in each one fulfilling his function 7874 ,to distribute to each person his due is genuine justice4 ,,psychological ,,fragments4 ,a4 ,on the ,faculties of the ,soul1 by ,porphyry4#cef ,,object ,,of ,,the ,,book4 ,we propose to describe the faculties of the soul1 and to set forth the various opinions on the subject held by both ancient and modern thinkers4 ,,difference ,,between ,,sensation ,,and ,,intelligence4 ,aristo 7there were two philosophers by this name1 one a ,stoic1 the other an ,aristotelian7 attributes to the soul a perceptive faculty1 which he divides into two parts4 ,according to him1 the first1 called sensibility1 the principle and origin of sensations1 is usually kept active by some one of the sense-organs4 ,the other1 which subsists by itself1 and without organs1 does not bear any special name in beings devoid of reason1 in whom reason does not manifest1 or at least manifests only in a feeble or obscure manner2 however1 it is called intelligence in beings endowed with reason1 among whom alone it manifests clearly4 ,aristo holds that sensibility acts only with the help of the sense-organs1 and that intelligence does not need them to enter into activity4 ,why then does he subordinate both of these to a single genus1 called the perceptive faculty8 ,both doubtless perceive1 but the one perceives the sense-form of beings1 while the other perceives their essence4 ,indeed1 sensibility does not perceive the essence1 but the sense-form1 and the figure2 it is intelligence that perceives whether the object be a man or a horse4 ,there are1 therefore1 two kinds of perception that are very different from each other2 sense-perception receives an impression1 and applies itself to an exterior object2 on the contrary1 intellectual perception does not receive any impression4 ,there have been philosophers who separated these two parts2 they called intelligence or discursive reason the understanding which is exercised without imagination and sensation2 and opinion1 the understanding which is exercised with imagination and sensation4 ,others1 on the contrary1 considered rational being1 or nature1 a simple essence1 and attributed to it operations whose nature is entirely different4 ,now it is unreasonable to refer to the same essence faculties which differ completely in nature2 for thought and sensation could not depend on the same essential principle2 and if we were to call the operation of intelligence a perception1 we would only be juggling with words4 ,we must1 therefore1 establish a perfectly clear distinction between these two entities1 intelligence and sensibility4 ,on the one hand1 intelligence possesses a quite peculiar nature1 as is also the case with discursive reason1 which is next below it4 ,the function of the former is intuitive thought1 while that of the latter is discursive thought4 ,on the other hand1 sensibility differs entirely from intelligence1 acting with or without the help of organs2 in the former case1 it is called sensation2 in the latter1 imagination4 ,nevertheless1 sensation and imagination belong to the same genus4 ,in understanding1 intuitive intelligence is superior to opinion1 which applies to sensation or imagination2 this latter kind of thought1 whether called discursive thought1 or anything else 7such as opinion71 is superior to sensation and imagination1 but inferior to intuitive thought4 ,,of ,,assent4 ,numenius1 who teaches that the faculty of assent 7or1 combining faculty7 is capable of producing various operations1 says that representation 7fancy7 is an accessory of this faculty1 that it does not1 however1 constitute either an operation or function of it1 but a consequence of it4 ,the ,stoics1 on the contrary1 not only make sensation consist in representation1 but even reduce representation to 7combining7 assent4 ,according to them sense-imagination 7or sense-fancy7 is assent1 or the sensation of the determination of assent4 ,longinus1 however1 does not acknowledge any faculty of assent4 ,the philosophers of the ancient ,academy 7the ,platonists7 believe that sensation does not comprise sense-representation1 and that1 consequently1 it does not have any original property1 since it does not participate in assent4 ,if sense representation consisted of assent added to sensation1 sensation1 by itself1 will have no virtue1 since it is not the assent given to the things we possess4 ,,of ,,the ,,parts ,,of ,,the ,,soul4 ,it is not only about the faculties that the ancient philosophers disagree4444 ,they are besides in radical disagreement about the following questions3 ,what are the parts of the soul2 what is a part2 what is a faculty2 what difference is there between a part and a faculty8 ,the ,stoics divide the soul into eight parts3 the five senses1 speech1 sex-power1 and the directing 7predominating7 principle1 which is served by the other faculties1 so that the soul is composed of a faculty that commands1 and faculties that obey4 ,in their writing about ethics1 ,plato and ,aristotle divide the soul into three parts4 ,this division has been adopted by the greater part of later philosophers2 but these have not understood that the object of this definition was to classify and define the virtues 7,plato3 reason1 anger and appetite2 ,aristotle3 locomotion1 appetite and understanding74 ,indeed1 if this classification be carefully scrutinized1 it will be seen that it fails to account for all the faculties of the soul2 it neglects imagination1 sensibility1 intelligence1 and the natural faculties 7the generative and nutritive powers74 ,other philosophers1 such as ,numenius1 do not teach one soul in three parts1 like the preceding1 nor in two1 such as the rational and irrational parts4 ,they believe that we have two souls1 one rational1 the other irrational4 ,some among them attribute immortality to both of the souls2 others attribute it only to the rational soul1 and think that death not only suspends the exercise of the faculties that belong to the irrational soul1 but even dissolves its being or essence4 ,last1 there are some that believe1 that by virtue of the union of the two souls1 their movements are double1 because each of them feels the passions of the other4 ,,of ,,the ,,difference ,,of ,,the ,,parts1 ,,and ,,of ,,the ,,faculties ,,of ,,the ,,soul4 ,we shall now explain the difference obtaining between a part and a faculty of the soul4 ,one part differs from another by the characteristics of its genus 7or1 kind72 while different faculties may relate to a common genus4 ,that is why ,aristotle did not allow that the soul contained parts1 though granting that it contained faculties4 ,indeed1 the introduction of a new part changes the nature of the subject1 while the diversity of faculties does not alter its unity4 ,longinus did not allow in the animal 7or1 living being7 for several parts1 but only for several faculties4 ,in this respect1 he followed the doctrine of ,plato1 according to whom the soul1 in herself indivisible1 is divided within bodies4 ,besides1 that the soul does not have several parts does not necessarily imply that she has only a single faculty2 for that which has no parts may still possess several faculties4 ,to conclude this confused discussion1 we shall have to lay down a principle of definition which will help to determine the essential differences and resemblances that exist either between the parts of a same subject1 or between its faculties1 or between its parts and its faculties4 ,this will clearly reveal whether in the organism the soul really has several parts1 or merely several faculties1 and what opinion about them should be adopted4 7,for there are two special types of these47 ,the one attributes to man a single soul1 genuinely composed of several parts1 either by itself1 or in relation to the body4 ,the other one sees in man a union of several souls1 looking on the man as on a choir1 the harmony of whose parts constitutes its unity1 so that we find several essentially different parts contributing to the formation of a single being4 ,first we shall have to study within the soul the differentials between the part1 the faculty and the disposition4 ,a part always differs from another by the substrate1 genus1 and function4 ,a disposition in a special aptitude of some one part to carry out the part assigned to it by nature4 ,a faculty is the habit of a disposition1 the power inherent in some part to do the thing for which it has a disposition4 ,there was no great inconvenience in confusing faculty and disposition2 but there is an essential difference between part and faculty4 ,whatever the number of faculties1 they can exist within a single being1 or nature1 without occupying any particular point in the extension of the substrate1 while the parts somewhat participate in its extension1 occupying therein a particular point4 ,thus all the properties of an apple are gathered within a single substrate1 but the different parts that compose it are separate from each other4 ,the notion of a part implies the idea of quantity in respect to the totality of the subject4 ,on the contrary1 the notion of a faculty implies the idea of totality4 ,that is why the faculties remain indivisible1 because they penetrate the whole substrate1 while the parts are separate from each other because they have a quantity4 ,how then may we say that a soul is indivisible1 while having three parts8 ,for when we hear it asserted that she contains three parts in respect to quantity1 it is reasonable to ask how the soul can simultaneously be indivisible1 and yet have three parts4 ,this difficulty may be solved as follows3 the soul is indivisible in so far as she is considered within her being1 and in herself2 and that she has three parts in so far as she is united to a divisible body1 and that she exercises her different faculties in the different parts of the body4 ,indeed1 it is not the same faculty that resides in the head1 in the breast1 or in the liver2#ceg 7the seats of reason1 of anger and appetite74 ,therefore1 when the soul has been divided into several parts1 it is in this sense that her different functions are exercised within different parts of the body4 ,nicholas 7of ,damascus#ceh71 in his book ,on the ,soul1 used to say that the division of the soul was not founded on quantity1 but on quality1 like the division of an art or a science4 ,indeed1 when we consider an extension1 we see that the whole is a sum of its parts1 and that it increases or diminishes according as a part is added or subtracted4 ,now it is not in this sense that we attribute parts to the soul2 she is not the sum of her parts1 because she is neither an extension nor a multitude4 ,the parts of the soul resemble those of an art4 ,there is1 however1 this difference1 that an art is incomplete or imperfect if it lack some part1 while every soul is perfect1 and while every organism that has not achieved the goal of its nature is an imperfect being4 ,thus by parts of the soul ,nicholas means the different faculties of the organism4 ,indeed1 the organism1 and1 in general1 the animated being1 by the mere fact of possessing a soul1 possesses several faculties1 such as life1 feeling1 movement1 thought1 desire1 and the cause and principle of all of them is the soul4 ,those1 therefore1 who distinguish parts in the soul thereby mean the faculties by which the animated being can produce actualizations1 or experience affections4 ,while the soul herself is said to be indivisible1 nothing hinders her functions from being divided4 ,the organism1 therefore1 is divisible1 if we introduce within the notion of the soul that of the body2 for the vital functions by the soul communicated to the body must thereby necessarily be divided by the diversity of the organs1 and it is this division of vital functions that has caused parts to be ascribed to the soul herself4 ,as the soul can be conceived of in two different conditions1 according as she lives within herself1 or as she declines towards the body1#cei it is only when she declines towards the body that she splits up into parts4 ,when a seed of corn is sowed1 and produces an ear1 we see in this ear of corn the appearance of parts1 though the whole it forms be indivisible1#cfj and these indivisible parts themselves later return to an indivisible unity2 likewise1 when the soul1 which by herself is indivisible1 finds herself united to the body1 parts are seen to appear4 ,we must still examine which are the faculties that the soul develops by herself 7intelligence and discursive reason71 and which the soul develops by the animal 7sensation74 ,this will be the true means of illustrating the difference between these two natures 7beings71 and the necessity of reducing to the soul herself those parts of her being which have been enclosed within the parts of the body4#cfa ,b4 ,jamblichus4#cfb ,plato1 ,archytas1 and the other ,pythagoreans divide the soul into three parts1 reason1 anger1 and appetite1 which they consider to be necessary to form the ground-work for the virtues4 ,they assign to the soul as faculties the natural 7generative7 power1 sensibility1 imagination1 locomotion1 love of the good and beautiful1 and last1 intelligence4 ,c4 ,nemesius4#cfc ,aristotle says1 in his ,physics1#cfd that the soul has five faculties1 the power of growth1 sensation1 locomotion1 appetite1 and understanding4 ,but1 in his ,ethics1 he divides the soul into two principal parts1 which are rational part1 and the irrational part2 then ,aristotle subdivides the latter into the part that is subject to reason1 and the part not subject to reason4 ,d4 ,jamblichus4#cfe ,the ,platonists hold different opinions4 ,some1 like ,plotinos and ,porphyry1 reduce to a single order and idea the different functions and faculties of life2 others1 like ,numenius1 imagine them to be opposed1 as if in a struggle2 while others1 like ,atticus and ,plutarch1 bring harmony out of the struggle4 ,e4 ,ammonius ,saccas4 ,a4 ,,from ,,nemesius4#cff ,,on ,,the ,,immateriality ,,of ,,the ,,soul4 ,it will suffice to oppose the arguments of ,ammonius1 teacher of ,plotinos1 and those of ,numenius the ,pythagorean1 to that of all those who claim that the soul is material4 ,these are the reasons3 ,bodies1 containing nothing unchangeable1 are naturally subject to change1 to dissolution1 and to infinite divisions4 ,they inevitably need some principle that may contain them1 that may bind and strengthen their parts2 this is the unifying principle that we call soul4 ,but if the soul also be material1 however subtle be the matter of which she may be composed1 what could contain the soul herself1 since we have just seen that all matter needs some principle to contain it8 ,the same process will go on continuously to infinity until we arrive at an immaterial substance4 ,,union ,,of ,,the ,,soul ,,and ,,the ,,body4 ,ammonius1 teacher of ,plotinos1 thus explained the present problem 7the union of soul and body73 ,the intelligible is of a nature such that it unites with whatever is able to receive it1 as intimately as the union of things1 that mutually alter each other in uniting1 though1 at the same time1 it remains pure and incorruptible1 as do things that merely coexist4#cfg ,indeed1 in the case of bodies1 union alters the parts that meet1 since they form new bodies2 that is how elements change into composite bodies1 food into blood1 blood into flesh1 and other parts of the body4 ,but1 as to the intelligible1 the union occurs without any alteration2 for it is repugnant to the nature of the intelligible to undergo an alteration in its essential nature4 ,it disappears1 or it ceases to be1 but it is not susceptible of change4 ,now the intelligible cannot be annihilated2 otherwise it would not be immortal2 and as the soul is life1 if it changed in its union with the body1 it would become something different1 and would no longer be life4 ,what would the soul afford to the body1 if not life8 ,in her union 7with the body1 therefore71 the soul undergoes no alteration4 ,since it has been demonstrated that1 in its essential nature1 the intelligible is immutable1 the necessary result must be that it does not alter at the same time as the entities to which it is united4 ,the soul1 therefore1 is united to the body1 but she does not form a mixture with it4#cfh ,the sympathy that exists between them shows that they are united2 for the entirely animated being is a whole that is sympathetic to itself1 and that is consequently really one4#cfi ,what proves that the soul does not form a mixture with the body1 is the soul's power to separate from the body during sleep2 leaving the body as it were inanimate1 with only a breath of life1 to keep it from dying entirely2 using her own activity only in dreams1 to foresee the future1 and to live in the intelligible world4 ,this appears again when the soul gathers herself together to devote herself to her thoughts2 for then she separates from the body so far as she can1 and retires within herself better to be able to apply herself to the consideration of intelligible things4 ,indeed1 being incorporeal1 she unites with the body as closely as the union of things which by combining together perish because of each other1 7thus giving birth to a mixture72 at the same time1 she remains without alteration1 as two things that are only placed by each others' side2 and she preserves her unity4 ,thus1 according to her own life1 she modifies that to which she is united1 but she is not modified thereby4 ,just as the sun1 by its presence1 makes the air luminous1 without itself changing in any way1 and thus1 so to speak1 mingles itself therewith1 without mingling itself 7in reality71 so the soul1 though united with the body1 remains quite distinct therefrom4 ,but there is this difference1 that the sun1 being a body1 and consequently being circumscribed within a certain space1 is not everywhere where is its light2 just as the fire dwells in the wood1 or in the wick of the lamp1 as if enclosed within a locality2 but the soul1 being incorporeal1 and not being subjected to any local limitation1 exists as a whole everywhere where her light is2 and there is no part of the body that is illuminated by the soul in which the soul is not entirely present4 ,it is not the body that commands the soul2 it is the soul1 on the contrary1 that commands the body4 ,she is not in the body as if in a vase or a gourd2 it is rather the body that is in the soul4#cgj ,the intelligible1 therefore1 is not imprisoned within the body2 it spreads in all the body's parts1 it penetrates them1 it goes through them1 and could not be enclosed in any place2 for by virtue of its nature1 it resides in the intelligible world2 it has no locality other than itself1 or than an intelligible situated still higher4 ,thus the soul is within herself when she reasons1 and in intelligence when she yields herself to contemplation4 ,when it is asserted that the soul is in the body1 it is not meant that the soul is in it as in a locality2 it is only meant that the soul is in a habitual relation with the body2 and that the soul is present there1 as we say that ,god is in us4 ,for we think that the soul is united to the body1 not in a corporeal and local manner1 but by the soul's habitual relations1 her inclination and disposition1 as a lover is attached to his beloved4 ,besides1 as the affection of the soul has neither extension1 nor weight1 nor parts1 she could not be circumscribed by local limitations4 ,within what place could that which has no parts be contained8 ,for place and corporeal extension are inseparable2 the place is limited space in which the container contains the contained4 ,but if we were to say1 ,my soul is then in ,alexandria1 in ,rome1 and everywhere else2 we would be still speaking of space carelessly1 since being in ,alexandria1 or in general1 being somewhere1 is being in a place2 now the soul is absolutely in no place2 she can only be in some relation with some place1 since it has been demonstrated that she could not be contained within a place4 ,if then an intelligible entity be in relation with a place1 or with something located in a place1 we say1 in a figurative manner1 that this intelligible entity is in this place1 because it tends thither by its activity2 and we take the location for the inclination or for the activity which leads it thither4 ,if we were to say1 ,that is where the soul acts1 we would be saying1 ,the soul is there4 ,b4 ,,notice ,,of ,,ammonius ,,by ,,hierocles4#cga ,then shone the wisdom of ,ammonius1 who is famous under the name of ,inspired by the ,divinity4 ,it was he1 in fact1 who1 purifying the opinions of the ancient philosophers1 and dissipating the fancies woven here and there1 established harmony between the teaching of ,plato1 and that of ,aristotle1 in that which was most essential and fundamental4444 ,it was ,ammonius of ,alexandria1 the ,inspired by the ,divinity1 who1 devoting himself enthusiastically to the truth in philosophy1 and rising above the popular notions that made of philosophy an object of scorn1 clearly understood the doctrine of ,plato and of ,aristotle1 gathered them into a single ideal1 and thus peacefully handed philosophy down to his disciples ,plotinos1 the 7pagan7 ,origen1 and their successors4 ,,plotinic ,,studies ,,in ,,sources1 ,,development ,,and ,,influence4 ,i4 ,,development ,,in ,,the ,,teachings ,,of ,,plotinos4 ,it was only through long hard work that the writer arrived at conclusions which the reader may be disposed to accept as very natural1 under the circumstances4 ,it is possible that the reader may1 nevertheless1 be interested in the manner in which the suggestion here advanced was reached4 ,the writer had for several years been working at the premier edition of the fragments of ,numenius1 in reasonably complete form1 with translation and outline4 ,after ransacking the accessible sources of fragments1 there remained yet an alleged treatise of ,numenius on ,matter1 in the library of the ,escoreal1 near ,madrid4 ,this had been known to savants in ,germany for many years2 and ,prof4 ,uzener1 of ,bonn1 in his criticism of ,thedinga's partial collection of fragments1 had expressed a strong desire that it be investigated2 it had also been noticed by ,zeller1 and ,bouillet1 as well as ,chaignet4 ,if then ,i hoped to publish a comparatively reliable collection of the fragments of ,numenius1 it was my duty1 though hailing from far ,america1 and though no ,european had shown enough interest therein to send for a photographic copy1 to go there1 and get one1 which ,i did in ,july1 #aiac4 ,i bore the precious fragment to ,rostock and ,prof4 ,thedinga in ,hagen1 where1 however1 we discovered that it was no more than a section of ,plotinos's ,enneads1 iii4 #f4f to end4 ,the manuscript did1 indeed1 show an erasure of the name of ,plotinos1 and the substitution of that of ,numenius4 ,after the first disappointment1 it became unavoidable to ask the question why the monk should have done that4 ,had he any reason to suppose that this represented ,numenian doctrine1 even if it was not written by ,numenius8 ,having no external data to go by1 it became necessary to resort to internal criticism1 to compare this ,plotinian treatment of matter with other ,plotinian treatments1 in other portions of the ,enneads4 ,this then inevitably led to a close scrutiny of ,plotinos's various treatments of the subject1 with results that were very much unlooked for4 ,this part that we might well have had reason to ascribe to ,numenian influence1 on the contrary1 turned out to be by far more ,plotinian than other sections that we would at first have unhesitatingly considered ,plotinian1 and1 as will be seen elsewhere1 the really doubtful portions occur in the very last works of ,plotinos's life1 where it would have been more natural to expect the most genuine4 ,however1 the result was a demonstration of a progress in doctrines in the career of ,plotinos1 and after a careful study thereof1 the reader will agree that we have in this case every element of probability in favor of such a development2 indeed1 it will seem so natural that the unbiased reader will ask himself why this idea has not before this been the general view of the matter4 99 99 99 99 99 ,first a few words about the distinction of periods in general4 ,among unreflecting people1 for centuries1 it has been customary to settle disputes by appeals to the ,bible as a whole4 ,this was always satisfactory1 until somebody else came along who held totally different views1 which he supported just as satisfactorily from the same authority4 ,the result was the century-long bloody wars of the ,reformation1 everywhere leaving in that particular place1 as the orthodox1 the stronger4 ,since thirty years1 however1 the situation has changed4 ,the contradictions of the ,bible1 so long the ammunition of scoffers of the type of ,ingersoll1 became the pathfinders of the ,higher ,criticism1 which has solved the otherwise insoluble difficulties by showing them to rest on parallel documents1 and different authors4 ,it is no longer sufficient to appeal to ,isaiah2 we must now specify which ,isaiah we mean2 and we may no longer refer to the book of ,genesis1 but to the ,jehovistic or ,elohistic documents4 ,this method of criticism is slowly gaining ground with other works4 ,the writer1 for instance1 applied it with success to the ,gathas1 or hymns of ,zoroaster4 ,these appear in the ,yasnas in two sections which have ever given the editors much trouble4 ,either they were printed in the meaningless traditional order1 or they were mixed confusedly according to the editor's fancy1 resulting of course in a fancy picture4 ,the writer1 however1 discovered they were duplicate lives of ,zoroaster1 and printing them on opposite pages1 he has shown parallel development1 reducing the age-long difficulties to perfectly reasonable1 and mutually confirming order4 ,another case is that of ,plato4 ,it is still considered allowable to quote the authority of ,plato1 as such2 but in scientific matters we must always state which period of ,plato's activities1 the ,plato of the ,republic1 or the more conservative ,plato of the ,laws1 and the evil ,world-soul1 is meant4 ,another philosopher in the same case is ,schelling1 among whose views the text-books distinguish as many as five different periods4 ,this is no indication of mental instability1 but rather a proof that he remained awake as long as he lived4 ,no man can indeed continue to think with genuineness without changing his views2 and only men as great as ,bacon or ,emerson have had the temerity to discredit consistency when it is no more than mental inertia4 ,there are many other famous men who changed their views4 ,prominent among them is ,goethe1 whose ,second ,faust1 finished in old age1 strongly contrasted with the ,first ,part4 ,what then would be inherently unlikely in ,plotinos's changing his views during the course of half a century of philosophical activity8 ,on the contrary1 it would be a much greater marvel had he not done so2 and the burden of proof really lies with the partisans of unchanging opinions4 ,for example3 in ii4 #d we find ,plotinos discussing the doctrine of two matters1 the physical and the intelligible4 ,in the very next book1 of the same ,ennead1 in ii4 #e4c1 we find him discrediting this same intelligible matter4 ,moreover1 in i4 #h4g1 he approves of the world as mixture2 in ii4 #d4g he disapproves of it4 ,what do these contradictions mean8 ,that ,plotinos was unreliable8 ,that he was mentally incoherent8 ,no1 something much simpler4 ,by consulting the tables of ,porphyry1 we discover of the first two1 that the first statement was made during the ,amelian period1 and the latter during the ,porphyrian4 ,another case of such contradiction is his assertion of positive evil 7i4 #h7 and his denial thereof 7ii4 #i74 ,the latter assertion is of the ,porphyrian period1 the former is ,eustochian2 while of the latter two1 the first was ,eustochian2 and the second ,amelian4 ,it is simply a case of development of doctrines at different periods of his life4 99 99 99 99 99 ,let us now examine ,plotinos's various treatments of the subject of matter4 ,the first treatment of matter occurs in the first ,ennead1 and it may be described as thoroughly ,numenian1 being treated in conjunction with the subject of evil4 ,first1 we have the expression of the ,supreme hovering over ,being4#cgb ,then we have the soul double1#cgc reminding us of ,numenius's view of the double ,second ,divinity#cgd and the double soul4#cge ,then we have positive evil occurring in the absence of good4#cgf ,plotinos#cgg opposes the ,stoic denial of evil1 for he says1 if this were all1 there were no evil4 ,we find a threefold division of the universe without the ,stoic term hypostasis1 which occurs in the treatment of the same topic elsewhere4#cgh ,similar to ,numenius is the ,king of all1#cgi the blissful life of the divinities around him1#chj and the division of the universe into three4#cha ,plotinos#chb acknowledges evil things in the world1 something denied by the ,stoics1#chc but taught by ,numenius1 as is also original1 primary existence of evil1 in itself4 ,evil is here said to be a hypostasis in itself1 and imparts evil qualities to other things4 ,it is an image of being1 and a genuine nature of evil4 ,plotinos describes#chd matter as flowing eternally1 which reminds us unmistakably of ,numenius's image#che of matter as a swiftly flowing stream1 unlimited and infinite in depth1 breadth1 and length4 ,evil inheres in the material part of the body1#chf and is seen as actual1 positive1 darkness1 which is ,numenian1 as far as it means a definite principle4#chg ,plotinos also#chh insists on the ineradicability of evil1 in almost the same terms as ,numenius1#chi who calls on ,heraclitus and ,homer as supporters4 ,plotinos#cij as reason for this assigns the fact that the world is a mixture1 which is the very proof advanced by ,numenius in #ab4 ,plotinos1 moreover1#cia defines matter as that which remains after all qualities are abstracted2 this is thoroughly ,numenian4#cib ,in the fourth book of the ,second ,ennead the treatment of matter is original1 and is based on comparative studies4 ,evil has disappeared from the horizon2 and the long treatment of the controversy with the ,gnostics#cic is devoted to explaining away evil as misunderstood good4 ,although he begins by finding fault with ,stoic materialism1#cid he asserts two matters1 the intelligible and the physical4 ,intelligible matter#cie is eternal1 and possesses essence4 ,plotinos goes on#cif to argue for the necessity of an intelligible1 as well as a physical substrate 7hypokeimenon74 ,in the next paragraph#cig ,plotinos seems to undertake a historical polemic1 against three traditional teachers 7,empedocles1 ,anaxagoras1 and ,democritus7 under whose names he was surely finding fault with their disciples3 the ,stoics1 ,numenius1 and possibly such thinkers as ,lucretius4 ,empedocles is held responsible for the view that elements are material1 evidently a ,stoical view4 ,anaxagoras is held responsible for three views1 which are distinctly ,numenian3 that the world is a mixture1#cih that it is all in all1#cii and that it is infinite4#djj ,we might1 in passing1 notice another ,plotinian contradiction in here condemning the world as mixture1 approved in the former passage4#dja ,as to the atomism of ,democritus1 it is not clear with which contemporaries he was finding fault4 ,intelligible matter reappears#djb where we also find again the idea of doubleness of everything4 ,as to the terms used by the way1 we find the ,stoic categories of ,otherness or ,variety#djc and ,motion2 the conceptual seminal logoi1 and the ,koin ousia of matter2 but in his psychology he uses logos and nosis1 instead of nous and phronesis1 which are found in the ,escorial section1 and which are more ,stoical4 ,we also find the ,aristotelian category of energy1 or potentiality4 ,in the very next book of the same ,ennead1#djd we find another treatment of matter1 on an entirely different basis1 accented by a rejection of intelligible matter4#dje ,here the whole basis of the treatment of matter is the ,aristotelian category of energeia and dunamis1 or potentiality and actuality1 ,although we find the ,stoic term hypostasis1 the book seems to be more ,numenian1 for matter is again a positive lie1 and the divinity is described by the ,numenian double name#djf of ,being and ,essence 7ousia and to on74 ,we now come to the ,escorial section4#djg ,this is by far the most extensive treatment of matter1 and as we are chiefly interested in it in connection with its bearing the name of ,numenius at the ,escorial1 we shall analyze it for and against this ,numenian authorship1 merely noting that the chief purpose is to describe the impassibility of matter1 a ,stoic idea4 ,for ,numenius as author we note3 a4 ,a great anxiety to preserve agreement with ,plato1 even to the point of stretching definitions4#djh b4 ,plato's idea of participation1 useless to monistic ,stoics1 is repeatedly used4#dji ,numenius had gone so far as to assert a participation1 even in the intelligibles4#daj c4 ,matter appears as the curse of all existent objects4#daa ,it also appears as mother4#dab d4 ,try as he may1 the author of this section cannot escape the dualism so prominent in ,numenius2#dac the acrobatic nature of his efforts in this direction are pointed out elsewhere4 ,we find here a thoroughgoing distinction between soul and body1 which is quite ,numenian1 and dualistic4#dad e4 ,matter is passive1 possessing no resiliency4#dae f4 ,we find an argument directed#daf against those who posit being in matter4 ,these must be the ,stoics1 with whom ,numenius is ever in feud4 g4 ,of ,numenian terms1 we find steria1#dag ,god the ,father4#dah ,also the double ,numenian name for the ,divinity1 ,being and ,essence4#dai ,against ,numenius as author1 we note3 a4 ,the general form of the section1 which is that of the ,enneads1 not the dialogue of ,numenius's ,treatise on the ,good4 ,we find also the usual ,plotinic interjected questions4 b4 ,un-,numenian1 at least1 is matter as a mirror1#dbj and evil as merely negative1 merely unaffectability to good4#dba ,while ,numenius speaks of matter as nurse and feeder1 here we read nurse and receptacle4 c4 ,stoic1 is the chief subject of the section1 namely the affectibility of matter4 ,also1 the allegoric interpretation of the myths1 of the ithyphallic ,hermes1 and the ,universal ,mother1 which are like the other ,plotinic myths1 of the double ,hercules1 ,poros1 ,penia1 and ,koros4 ,we find#dbb the ,stoic idea of passibility and impassibility1 although not exactly that of passion and action4 ,we find#dbc connected the terms nous and phronsis1 also anastasis4 ,the term hypostasis1 though used undogmatically1 as mere explanation of thought1 is found4#dbd ,frequent#dbe are the conceptual logoi of the divine ,mind 7the seminal logoi7 which enter into matter to clothe themselves with it1 to produce objects4 ,we also have the ,stoic category heterots1#dbf and the application of sex as explanation of the differences of the world4#dbg d4 ,aristotelian1 are the energeia and dunamis4#dbh e4 ,plotinic1 are the latter ideas1 for they are used in the same connection4#dbi ,also the myths of ,poros1 ,penia and ,koros1 which are found elsewhere in similar relations4#dcj ,on the whole1 therefore1 the ,plotinic authorship is much more strongly indicated than the ,numenian4 ,the next treatment of matter in the ,fourth ,ennead1 is semi-stoical4#dca ,the opposite aspects of the ,universe appear again as phronesis and phusis4 ,we find here the ,stoic doing and suffering1 and#dcb hypostasis4 ,nevertheless1 the chief process illustrated is still the ,platonic image reproduced less and less clearly in successively more degraded spheres of being4 ,plotinos seems to put himself out of the ,numenian sphere of thought1 referring to it in abstract historical manner1 as belonging to the successors of ,pythagoras and ,pherecydes1 who treated of matter as the element that distinguished objects in the intelligible world4 ,the last treatment of matter#dcc seems to have reached the extreme distance of ,numenianism4 ,instead of a dualism1 with matter an original1 positive principle1 ,plotinos closes his discussion by stating that perhaps form and matter may not come from the same origin1 as there is some difference between them4 ,he has just said that ,being is common to both form and matter1 as to quality1 though not as to quantity4 ,a little above this he insists that matter is not something original1 as it is later than many earthly1 and than all intelligible objects4 ,as to the ,numenian double name of the ,divinity1 ,being and ,essence1 he had taken from ,aristotelianism the conceptions of energeia and dunamis1 and added them as the supreme hypostasis1 so as to form in theological dialect the triad he1 following ,numenius and ,plato1 had always asserted cosmologically 7good1 intellect1 and soul73 ,the developed energy#dcd assumes hypostasis1 as if from a great1 nay1 as from the greatest hypostasis of all2 and so it joins ,essence and ,being4 ,reviewing these various treatments of matter we might call the first#dce ,numenian2 the next#dcf ,platonic 7as most independent1 and historically treated72 the next#dcg as ,aristotelian2 the ,escorial ,section as semi-,stoic2#dch as also another short notice4#dci ,the last treatment of matter1 in vi4 #c4g1 is fully ,stoic1 in its denial of the evil of matter4 ,how then shall we explain these differences8 ,chiefly by studying the periods in which they are written1 and which they therefore explain4 99 99 99 99 99 ,when we try to study the periods in ,plotinos's thought1 as shown in his books1 we are met with great difficulties1 which are chiefly due to ,porphyry4 ,exactly following the contemporary methods of the compilers of the ,bible1 he undiscerningly confused the writings of the various periods1 so as to make up an anthology1 grouped by six groups of nine books each1 according to subjects1 consisting first of ethical disquisitions2 second1 of physical questions2 third1 of cosmic considerations2 fourth1 of psychological discussions2 fifth1 of transcendental lucubrations2 and sixth1 of metaphysics and theology4#ddj ,as the reader might guess from the oversymmetrical grouping1 and this pretty classification1 the apparent order is only illusory1 as he may have concluded from the fact that the discussions of matter analyzed above are scattered throughout the whole range of this anthology4 ,the result of this ,procrustean arrangement was the same as with the ,bible3 a confusion of mosaic1 out of which pretty nearly anything could be proved1 and into which almost everything has been read4 ,compare the outlines of the doctrines of ,plotinos by ,ritter1 ,zeller1 ,ueberweg1 ,chaignet1 ,mead1 ,guthrie1 and ,drews1 and it will be seen that there is very little agreement between them1 while none of them allow for the difference between the various parts of the ,enneads4 ,how fearful the confusion is1 will best be realized from the following two tables1 made up from the indications given in ,porphyry's ,life of ,plotinos4 ,porphyry gives three lists of the works of the various periods4 ,identifying these in the present ,ennead arrangement1 they are to be found as follows3 ,the works of the ,amelian period are now i4 #f2 iv4 #g2 iii4 #a2 iv4 #b2 v4 #i2 iv4 #h2 iv4 #d2 iv4 #i2 vi4 #i2 v4 #a2 v4 #b2 ii4 #d2 iii4 #i2 ii4 #b2 iii4 #d2 i4 #i2 ii4 #f2 v4 #g2 i4 #b2 i4 #c2 i4 #h4 ,the works of the ,porphyrian period are now vi4 #e1 #f2 v4 #f2 ii4 #e2 iii4 #f2 iv4 #c-e2 iii4 #h2 v4 #h2 v4 #e2 ii4 #i2 vi4 #f2 ii4 #h2 i4 #e2 ii4 #g2 vi4 #g2 vi4 #h2 ii4 #a2 iv4 #f2 vi4 #a-c2 iii4 #g4 ,the works of the latest or ,eustochian period are3 i4 #d2 iii4 #b1 #c2 v4 #c2 iii4 #e2 i4 #h2 ii4 #c2 i4 #a2 i4 #g4 7,for ,eustochius1 see ,scholion to ,enn4 iv4 #d4bi1 ii4 #g4hf1 ,creuz4 #a1 #cja ,kirchhof47 ,a more convenient table will be the converse arrangement4 ,following the present normal order of the books in ,enneads1 we will describe its period by a letter1 referring to the ,amelian period by ,a1 to the ,porphyrian by ,p1 and the ,eustochian by ,e4 ,i3 ,,eaaepaeaa4 ,,ii3 ,,paeapappp4 ,,iii3 ,,aeeaeappa4 ,,iv3 ,,aappppaaa4 ,v3 ,,aaeappapa4 ,,vi3 ,,ppppppppa4 ,this artificial arrangement into ,enneads should therefore be abandoned1 and in a new ,english translation that the writer has in mind1 the books would appear in the order of their periods1 while an index would allow easy reference by the old numbers4 ,then only will we be able to study the successive changes of ,plotinos's thought1 in their normal mutual relation2 and it is not difficult to prophesy that important results would follow4 99 99 99 99 99 ,having thus achieved internal proof of development of doctrines in ,plotinos1 by examination of his views about ,matter1 we may with some confidence state that the externally known facts of the life of no philosopher lend themselves to such a progress of opinions more readily than that of ,plotinos4 ,his biographer1 ,porphyry1 as we have seen1 had already given us a list of the works of three easily characterized periods in ,plotinos's life3 the period before ,porphyry came to him1 the period while ,porphyry staid with him1 and the later period when ,plotinos was alone1 and ,porphyry was in retirement 7or banishment87 in ,sicily4 ,an external division into periods is therefore openly acknowledged2 but it remains for us to recall its significance4 ,in the first place1 the reader will ask himself1 how does it come about that ,plotinos is so dependent on ,porphyry1 and before him1 on ,amelius8 ,the answer is that ,plotinos himself was evidently somewhat deficient in the details of elementary education1 however much proficiency in more general philosophical studies1 and in independent thought1 and personal magnetic touch with pupils he may have achieved4 ,his pronunciation was defective1 and in writing he was careless1 so much so that he usually failed to affix proper headings or notice of definite authorship4#dda ,these peculiarities would to some extent put him in the power1 and under the influence of his editors1 and this explains why he was dependent on ,porphyry later1 and ,amelius earlier4#ddb ,these editors might easily have exerted potent1 even if unconscious or merely suggestive influence2 but we know that ,porphyry did not scruple to add glosses of his own1#ddc not to speak of hidden ,stoic and ,aristotelian pieces1#ddd for he relied on ,aristotle's ,metaphysics4 ,besides1 ,plotinos was so generally accused of pluming himself on writings of ,numenius1 falsely passed off as his own1 that it became necessary for ,amelius to write a book on the differences between ,numenius and ,plotinos1 and for ,porphyry to defend his master1 as well as to quote a letter of ,longinus on the subject2#dde but ,porphyry does not deny that among the writings of the ,platonists ,kronius1 ,caius1 and ,attikus1 and the ,peripatetics ,aspasius1 ,alexander and ,adrastus1 the writings of ,numenius also were used as texts in the school of ,plotinos 7#ad74 ,having thus shown the influence of the editors of ,plotinos1 we must examine who and what they were4 ,let us however first study the general trend of the ,plotinic career4 ,his last period was ,stoic practise1 for so zealously did he practise austerities that his death was1 at least1 hastened thereby4#ddf ,it is unlikely that he would have followed ,stoic precepts without some sympathy for1 or acquaintance with their philosophical doctrines2 and as we saw above1 ,porphyry acknowledges ,plotinos's writings contain hidden ,stoic pieces4#ddg ,then1 ,plotinos spent the last period of his life in ,rome1 where ruled1 in philosophical circles1 the traditions of ,cicero1 ,seneca1 ,epictetus1 and ,marcus ,aurelius4 ,that these ,stoic practices became fatal to him is significant when we remember that this occurred during the final absence of ,porphyry1 who may1 during his presence1 have exerted a friendly restraint on the zealous master4 ,at any rate1 it was during ,porphyry's regime that the chief works of ,plotinos were written1 including a bitter diatribe against the ,gnostics1 who remained the chief protagonists of dualism and belief in positive evil4 ,prophyry's work1 ,de ,abstinentia1 proves clearly enough his ,stoic sympathies4 ,such aggressive enmity is too positive to be accounted for by the mere removal to ,rome from ,alexandria1 and suggests a break of some sort with former friends4 ,indications of such a break do exist1 namely1 the permanent departure to his earlier home1 ,apamea1 of his former editor1 ,amelius4 ,we hear#ddh of an incident in which ,amelius invited ,plotinos to come and take part in the ,new ,moon celebrations#ddi of the mysteries4 ,plotinos1 however1 refused1 on the grounds that ,they must come to me1 not ,i go to them4 ,then we hear#dej of bad blood between this ,amelius and ,porphyry1 a long1 bitter controversy1 patched up1 indeed1 but which cannot have failed to leave its mark4 ,then this ,amelius writes a book on the ,differences between ,plotinos and ,numenius1 which1 in a long letter1 he inscribes to ,porphyry1#dea as if the latter were the chief one interested in these distinctions4 ,later1 ,amelius1 who before this seems to have been the chief disciple and editor of ,plotinos1 departs1 never to return1 his place being taken by ,porphyry4 ,it is not necessary to possess a vivid imagination to read between the lines1 especially when ,plotinos1 in the last work of this period1 against the ,gnostics1 section #aj1 seems to refer to friends of his who still held to other doctrines4 ,now in order to understand the nature of the period when ,amelius was the chief disciple of ,plotinos1 we must recall who ,amelius was4 ,in the first place1 he hailed from the home-town of ,numenius1 ,apamea in ,syria4 ,he had adopted as son ,hostilianus-,hesychius1 who also hailed from ,apamea4 ,and it was to ,apamea that ,amelius withdrew1 after he left ,plotinos4 ,we are therefore not surprised to learn that he had written out almost all the books of ,numenius1 that he had gathered them together1 and learned most of them by heart4#deb ,then we learn from ,proclus 7see ,zeller's account7 that ,amelius taught the trine division of the divine creator1 exactly as did ,numenius4 ,is it any wonder1 then1 that he wrote a book on the differences between ,plotinos and ,numenius at a later date1 when ,porphyry had started a polemic with him8 ,during his period as disciple of ,plotinos1 twenty-four years in duration1 ,plotinos would naturally have been under ,numenian influence of some kind1 and we cannot be very far wrong in thinking that this change of editors must have left some sort of impress on the dreamy thinker1 ,plotinos1 ever seeking to experience an ecstasy4 99 99 99 99 99 ,in this account of the matter we have restrained ourselves from mentioning one of the strangest coincidences in literature1 which would have emphasized the nature of the break of ,amelius with ,plotinos1 for the reason that it may be no more than a chance pun2 but that even as such it must have been present to the actors in that drama1 there is no doubt4 ,we read above that ,amelius invited ,plotinos to accompany him to attend personally the mystery-celebrations at the noumnia1 a time sacred to such celebrations4#dec ,but this was practically the name of ,numenius1 and the text might well have been translated that ,amelius invited him to visit the celebrations as ,numenius would have done2 and indeed1 from all we know of ,numenius1 with his initiation at ,eleusis and in ,egypt1 that is just of what we might have supposed he would have approved4 ,in other words1 we would discover ,amelius in the painful act of choice between the two great influences of his life1 ,numenius1 and ,plotinos4 ,moreover1 that the incident was important is revealed by ,porphyry's calling ,plotinos's answer a great word1 which was much commented on1 and long remembered4 99 99 99 99 99 ,in thus dividing the career of ,plotinos in the ,amelian1 the ,porphyrian1 and ,eustochian 7#ih7 we meet however one very interesting difficulty4 ,the ,plotinic writings by ,porphyry assigned to the last or ,eustochian period are those which internal criticism would lead us to assign to his very earliest philosophising2 and in our study of the development of the ,plotinic views about ,matter1 we have taken the liberty of considering them as the earliest4 ,we are however consoled in our regret at having to be so radical1 by noticing that ,porphyry1 to whom we are indebted for our knowledge of the periods of the works1 has done the same thing4 ,he says that he has assigned the earliest place in each ,ennead to the easier and simpler discussions2#ded yet these latest-issued works of ,plotinos are assigned to the very beginning of each ,ennead1 four going to the ,first ,ennead1 one to the ,second1 three to the ,third1 and one only to the ,fifth4 ,if these had been the crowning works of the ,master's life1 especially the treatise on the ,first ,god and ,happiness1 it would have been by him placed at the very end of all1 and not at the beginning4 ,porphyry must therefore have possessed some external knowledge which would agree with the conclusions of our internal criticism1 which follows4 ,these ,eustochian works make the least use of ,stoic1 or even ,aristotelian terms1 most closely following even the actual words of ,numenius4 ,for instance1 we may glance at the very first book of the ,first ,ennead1 which though of the latest period1 is thoroughly ,numenian4 ,the first important point is the ,first ,divinity hovering over ,being1#dee using the same word as ,numenius4#def ,this was suggested by ,prof4 ,thedinga4 ,however1 he applied the words he says to ,numenius2 but this cannot be the case1 as a ,platonic quotation immediately4 ,the whole subject of the ,book is the composite soul1 and this is thoroughly ,numenian4#deg ,then we have the giving without return4#deh ,then we find the pilot-simile as illustration for the relation of soul to body1#dei although in ,numenius it appears of the ,logos and the world4 ,we find the animal divided in two souls1 the irrational and the rational1#dfj which reminds us of ,numenius's division into two souls4#dfa ,the soul consists of a peculiar kind of motion1 which however is entirely different from that of other bodies1 which is its own life4#dfb ,this reminds us of ,numenius's still-standing of the ,supreme1 which however is simultaneously innate motion4#dfc ,referring to the problem1 discussed elsewhere1 that these ,plotinic works of the latest or ,eustochian period1 are the most ,numenian1 which we would be most likely to attribute to his early or formative stage1 rather than to the last or perfected period1 it is interesting to notice that these works seem to imply other works of the ,amelian or ,porphyrian periods1 by the words1#dfd ,it has been said1 or treated of1 referring evidently to several passages4#dfe ,still this need not necessarily refer to this later work1 it may even refer to ,plato1 or even to ,numenius's allegory of the ,cave of the ,nymphs1#dgj where the descent of the souls is most definitely studied4 ,or it might even refer to ,num4 #ce;a1 where birth or genesis is referred to as the wetting of the souls in the matter of bodies4 ,moreover1 they contain an acknowledgment1 and a study of positive evil1 something which would be very unlikely after his elaborate explaining away of evil in his treatise against the ,gnostics1 of the ,porphyrian period1 and his last treatment of ,matter1 where he is even willing to grant the possibility of matter possessing ,being4 ,the natural process for any thinker must ever be to begin with comparative imitation of his master1 and then to progress to independent treatment of the subject4 ,but for the process to be reversed is hardly likely4 ,moreover1 when we examine these ,eustochian works in detail1 they hardly seem to be such as would be the expressions of the last years of an ecstatic1 suffering intense agony at times1 his interest already directed heavenwards4 ,the discussion of astrology must date from the earliest association with ,gnostics1 in ,alexandria1 who also might have inspired or demanded a special treatment of the nature of evil1 which later he consistently denied4 ,then there is an amateurish treatment of anthropology in general1 which the cumulatively-arranging ,porphyry puts at the very beginning of the ,first ,book4 ,the treatise on the ,first ,good and ,happiness1 is not unlike a beginner's first attempt at writing out his body of divinity1 as ,george ,herbert said1 and ,porphyry also puts it at the beginning4 ,the ,eros-article is only an amplification of ,platonic myths1 indeed making subtler distinctions1 still not rising to the heights of pure1 subjective speculation4 ,these general considerations may be supplemented by a few more definite indications4 ,it is in the ,eros-article that we find the ,platonic myth of ,poros and ,penia4 ,yet these reappear in the earliest ,amelian treatment of matter 7ii4 #d71 as a sort of echo1 mentioned only by the way1 as if they had been earlier thoroughly threshed out4 ,here also we find only a stray1 incidental use of the term hypostasis1 whereas the ,stoic language in other ,amelian and ,porphyrian treatises has already been pointed out4 ,we are therefore driven to the following1 very human and natural conclusion4 ,plotinos's first attempts at philosophical writing had consisted of chiefly ,numenian disquisitions1 which would be natural in ,alexandria1 where ,numenius had probably resided1 and had left friends and successors among the ,gnostics4 ,when ,plotinos went to ,rome1 he took these writings with him1 but was too absorbed in new original ,amelian treatises to resurrect his youthful ,numenian attempts1 which he probably did not value highly1 as being the least original1 and because they taught doctrines he had left behind in his ,aristotelian and ,stoic progress4 ,he laid them aside4 ,only when ,porphyry had left him1 and he felt the increasing feebleness due to old age and ,stoic austerities1 did his attendant ,eustochius urge him to preserve these early works4 ,plotinos was willing1 and sent them to ,sicily where ,porphyry had retired4 ,and so it happened with ,plotinos1 as it has happened with many another writer1 that the last things became first1 and the first became last4 99 99 99 99 99 ,the idea of classifying the works of ,plotinos chronologically1 therefore1 has so much external proof1 as well as internal indications1 to support it1 that1 no doubt1 in the future no reference will be made to ,plotinos without specifying to which period it refers2 and we may expect that future editions of his works will undo the grievous confusion introduced by ,porphyry1 and thus render ,plotinos's works comparatively accessible to rational study4 ,there are besides many other minor proofs of the chronological order of the writings of ,plotinos1 most of which are noticed at the heading of each succeeding book2 but the most startling human references are those to ,amelius's departure as a false friend2#dff to ,porphyry's desire to suicide at his departure1#dfg and to his own impending dissolution1#dfh each of these occurring at the exact time of the event chronologically1 but certainly not according to the traditional order4 ,,ii4 ,,platonism3 ,,significance1 ,,progress ,,and ,,results4 ,of all fetishes which have misled humanity1 perhaps none is responsible for more error than that of originality4 ,as if anything could be new that was true1 or true that was new6 ,the only possible lines along which novelty or progress can lie are our reports1 combinations1 and expressions4 ,some people think they have done for a poet if they have shown that he made use of suitable materials in the construction of his poem6 ,so ,shakespeare has been shown to have used whole scenes from earlier writers4 ,so ,virgil1 by ,macrobius1 has been shown to have laid under contribution every writer then known to be worth ransacking4 ,dante has also been shown to have re-edited contemporary apocalypses4 ,so ,homer1 even1 has been shown to re-tell stories gathered from many sources4 ,the result is that people generally consider ,shakespeare1 ,virgil1 or ,homer great in spite of their borrowings1 when1 on the contrary1 the statement should be that they were great because of their rootage in the best of their period4 ,in other words1 they are great not because of their own personality 7which in many cases has dropped out of the ken of history71 but because they more faithfully1 completely1 and harmoniously represent their periods than other now forgotten writers4 ,therein alone lay their cosmic value1 and their assurance of immortality4 ,they are the voices of their ages1 and we are interested in the significance of their age1 not in them personally4 ,it is from this standpoint that we must approach ,plato4 ,of his personality what details are known are of no soteriologic significance2 and the reason why the world has not been able to get away from him1 and probably never will1 is that he sums up prior ,greek philosophy in as coherent a form as is possible without doing too great ,procrustean violence to the elements in question4 ,this means that ,plato did not fuse them all into one absolutely1 rigid1 coherent1 consistent system1 in which case his utility would have been very much curtailed4 ,the very form of his writings1 the dialogue1 left each element in the natural living condition to survive on its merits1 not as an authoritative oracle1 or ,platonic pronunciamento1 or creed4 ,for details1 the reader is referred to ,zeller's fuller account of these pre-,platonic elements4#dga ,but we may summarize as follows3 the physical elements to which the ,hylicists had in turn attributed finality ,plato united into ,pythagorean matter1 which remained as an element of ,dualism4 ,the world of nature became the becoming of ,heraclitus4 ,above that he placed the ,being of ,parmenides1 in which the concepts of ,socrates found place as ideas4 ,these he identified with the numbers and harmonies of ,pythagoras1 and united them in an ,eleatic unity of many1 as an intelligible world1 or reason1 which he owed to ,anaxagoras4 ,the chief idea1 that of the ,good1 was ,megaro-,socratic4 ,his cosmology was that of ,timaeus4 ,his psychology was based on ,anaxagoras1 as mind2 on ,pythagoras1 as immortal4 ,his ethics are ,socratic1 his politics are ,pythagorean4 ,who therefore would flout ,plato1 has all earlier ,greek philosophy to combat2 and whoever recognizes the achievements of the ,hellenic mind will find something to praise in ,plato4 ,when1 therefore1 we are studying ,platonism1 we are only studying a blending of the rays of ,greece1 and we are chiefly interested in ,greece as one of the latest1 clearest1 and most kindred expressions of human thought4 ,if however we should seek some one special ,platonic element1 it would be that genuineness of reflection1 that sincerity of thought1 that makes of his dialogues no cut and dried literary figments1 but soul-tragedies1 with living1 breathing1 interest and emotion4 ,plato thus practised his doctrine of the double self1#dgb the higher and the lower selves1 of which the higher might be described as superior to oneself4 ,in his later period1 that of the ,laws1 he applied this double psychology to cosmology1 thereby producing doubleness in the world-,soul3 besides the good one1 appears the evil one1 which introduces even into heaven things that are not good4 ,it was only a step from this to the logical deduction of ,xenocrates that these things in heaven were spirits or guardians1 both good and evil1 assisting in the administration of human affairs4#dgc ,such is the result of doubleness introduced into anthropology2 introduced into cosmology1 it establishes ,pythagorean indefinite duality as the principle opposing the unity of goodness4 ,the next step was taken by ,plutarch4 ,the evil demons1 had1 in ,stoic phraseology1 been called physical2 and so1 in regard to matter1 they came to stand in the relation of soul to body4 ,original matter1 therefore1 became two-fold2 matter itself1 and its moving principle1 the soul of matter4 ,this was identified with the worse ,world-soul by a development1 or historical event1 which was the ordering of the cosmos1 or1 creation4 ,this then was the state of affairs at the advent of ,numenius4 ,although his chief interest lay in practical comparative religion1 he tried1 philosophically1 to return to a mythical original ,platonism or ,pythagoreanism4 ,what ,plato did for earlier ,greek speculation1 ,numenius did for post-,platonic development4 ,he harked back to the latter ,platonic stage1 which taught the evil world-,soul4 ,he included the achievements of ,plutarch1 the soul of matter1 and the trine division of a separate principle1 such as ,providence4 ,to the achievement of ,xenocrates he was drawn by two powerful interests1 the ,egyptian1 ,hermetic1 ,serapistic1 in connection with the evil demons2 and the ,pythagorean1 in connection with the ,indefinite-duality4 ,thus ,numenius's ,history of the ,platonic ,succession is not a delusion2 ,numenius really did sum up the positive ,platonic progress1 not omitting even ,maximus of ,tyre's philosophical hierarchic explanation of the emanative or participative streaming forth of the ,divine4 ,but ,numenius was not merely a philosopher3 of this gathering of ,platonic achievements he made a religion4 ,in this he was also following the footsteps of ,pythagoras1 who limited his doctrines to a group of students4 ,but ,numenius did not merely copy ,pythagoras4 ,numenius modernized him1 connecting up the ,platonic doctrinal aggregate with the mystery-rites current in his own day4 ,nor did ,numenius shirk any unpleasant responsibilities of a restorer of ,platonism3 he continued the traditional ,academico-,stoical feud4 ,strange to say1 the last great ,stoic philosopher1 ,posidonius 7,a4,d4 #ace-aea7 hailed from ,numenius's home-town1 ,apamea1 so that this ,stoic feud may have been forced on ,numenius from home personalities or conditions4 ,it would seem that in ,numenius and ,posidonius we have a re-enactment of the tragedy of ,greek philosophy on a ,syrian theatre1 where dogmatic ,stoicism died1 and ,platonism admitted ,oriental ideas4 ,apamea1 however1 had not yet ended its role in the development of thought4 ,numenius's pupil1 ,amelius1 had gathered1 copied1 and learned by heart his master's works4 ,it was in ,apamea that he adopted as son ,hostilianius-,hesychius4 ,after a twenty-four years' sojourn in ,rome he returned to ,apamea1 and was dwelling there still at the time of the death of ,plotinos1 with whom he had spent that quarter of a century4 ,here then we have a historical basis for a connection between ,numenius and ,plotinos1 which we have elsewhere endeavored to demonstrate from inner grounds4 ,it was however by ,amelius that philosophy is drawn into the maelstrom of the world-city4 ,plotinos1 in his early periods a ,numenian ,platonist1 will later go over to ,stoicism1 and conduct a polemic with the ,gnostics1 the ,alexandrian heirs of ,platonic dualism1 under the influence of the ,stoic ,porphyry4 ,however1 ,plotinos will not publicly abandon ,platonism2 he will fuse the two streams of thought1 and interpret in ,stoic terms the fundamentals of ,platonism1 producing something which1 when translated into ,latin1 he will leave as inheritance to all the ages4 ,not in vain1 therefore1 did ,amelius transport the torch of philosophy to the ,capital4 99 99 99 99 99 ,let us in a few words dispose of the general outlines of the fate of the ,platonic movement4 ,plotinos was no religious leader2 he was before everything else a philosopher1 even if he centred his efforts on the practical aspects of the ecstatic union with ,god4 ,indeed1 ,porphyry relates to us the incident in which this matter was objectively exemplified4 ,at the ,new ,moon1 ,amelius invited him to join in a visit to the mystery celebrations4 ,plotinos refused1 saying that they would have to come to him1 not he go over to them4 ,this then is the chief difference between ,numenius and ,plotinos1 and the result would be a recrudescence of pure philosophic contentions1 as those of ,plotinos against the ,gnostics4 ,as to the general significance of ,plotinos1 we must here resume what we have elsewhere detailed3 that with the change of editors1 from ,amelius to ,porphyry1 ,plotinos changed from ,numenian or ,pythagorean dualism to ,stoic monism1 in which the philosophic feud was no longer with the ,stoics1 but with the ,alexandrian descendants of ,numenian dualism1 the ,gnostics4 ,even though ,plotinos showed practical religious aspects in his studying and experiencing the ecstasy1 there is no record of any of his pupils being encouraged to do so1 and therefore ,plotinos remains chiefly a philosopher4 ,the successors of ,plotinos could not remain on this purely philosophic standpoint4 ,instead of practising the ecstasy1 they followed the ,gnostics in theorizing about practical religious reality in their cosmology and theology1 which took on1 more or less1 the shape of magic1 not inconsiderably aided by ,stoic allegoric interpretations of myths1 as in ,porphyry's ,cave of the ,nymphs4 ,what ,plato did for early ,greek philosophy1 what ,numenius did for post-,platonic thought1 that ,proclus ,diadochus1 the ,successor1 did for ,plotinos and his followers4 ,for the first time since ,numenius we find again a comparative method4 ,by this time religion and philosophy have fused in magic1 and so1 instead of a comparative religion1 we have a comparative philosophy4 ,proclus was the first genuine commentator1 quoting authorities on all sides4 ,he was sufficient of a philosopher to grasp ,neoplatonism as a school of thought2 and far from paying any attention to ,ammonius1 as recent philosophy has done1 as source of ,neoplatonism1 he traces the movement as far as ,plutarch1 calling him the father of us all1 inasmuch as he introduced the conception of hypostasis4 ,evidently1 ,proclus looked upon this as the centre of ,neoplatonic development1 and therefore we shall be justified in a closer study of this conception2 and we may even say that its historic destiny was a continuation of the main stream of creative ,greek philosophy2 or1 if you prefer1 of ,platonism1 or ,noumenianism1 or even ,plotinian thought4 ,did ,greek philosophy die with ,proclus8 ,the political changes of the time forced alteration of dialect and position2 but the accumulations of mental achievements could not perish4 ,this again we owe to ,proclus4 ,besides being the first great commentator he precipitated his most valuable achievements in logical form1 in analytic arrangement1 in the form of crystal-clear propositions1 theorems1 demonstrations1 and corollaries4 ,such a highly abstract form was inevitable1 inasmuch as ,numenius had turned away from ,aristotelian observation of nature4 ,just like the ,hebrew thinkers1 who finally became commentators and abstract theorizers1 nothing else was left for a philosophy without connection with experiment1 when whittled down by the keenest intellects of the times4 ,this abstract method1 still familiarly used by geometry1 reappeared among the ,school-men1 notably in ,thomas ,aquinas4 ,later it persisted with ,spinoza and ,descartes4 ,however1 rising experimentalism has gradually terminated it1 its last form appearing in ,kant and ,hegel4 ,kant's ,ding in sich1 reached after abstracting all qualities1 is only a re-statement of ,numenius and ,plotinos's subject1 or1 definition of matter2 and ,hegel's dialectic1 beginning with ,being and ,not-being1 more definitely proclaimed by ,plotinos1 goes as far back as the ,eleatics and ,heraclitus1 not to mention ,plato4 ,however1 ,kant and ,hegel are the great masters of modern thought2 and although at one time the rising tide of materialism and cruder forms of evolution threatened to obscure it1 ,karl ,pearson's ,grammar of ,science1 generous as it is in invective against ,kant and ,hegel1 in modern terms clinches ,berkeley's and ,kant's demonstration of the reality of the super-sensual1 thus vindicating ,plotinos1 and1 before him1 ,numenius4 ,it must not be supposed that in thus tracing the springs of our modern thought we necessarily approve of all the thought of ,plotinos1 ,numenius or ,plato4 ,on the contrary1 they were far more likely to have committed logical errors than we are1 because they were hypnotized by the glamor of the terms they used1 which to us are mere laboratory tools4 ,the best way to prove this will be to appraise at its logical value for us ,plotinos's discussion of ,matter1 elsewhere studied in its value for us4 ,,iii4 ,,plotinos',s ,,view ,,of ,,matter4 ,we have elsewhere pointed out the hopelessness of escaping either aspect of the problem of the ,one and the ,many2 and that the attempt of the ,stoics to avoid the ,platonic dualism by a materialistic monism was merely a change of names1 the substance of the dualism remaining as the opposition of the contraries1 such as active and passive1 male and female1 the predominant elements1#dgd etc4 ,plotinos1 in his abandonment of ,numenian dualism1 and championing of ,stoicism1 undertaking the feud with the ,gnostics1 the successors of ,numenius1 must therefore have inherited the same difficulties of thought1 and we shall see how in spite of his mental agility he is caught in the same traditional meshes1 and that these irreducible difficulties occur in each one of his three periods of life1 the ,eustochian1 the ,amelian1 and the ,porphyrian4 ,in the ,amelian1 he teaches two matters1 the physical and the intelligible1 by which device he seeks to avoid the difficulties of dualism1 crediting to intelligible matter any necessary form of ,being1 thus pushing physical matter into the outer darkness of non-being4 ,so intelligible matter is still a form of ,being1 and we still hold to monism2 as intelligible matter may participate in the good2 while matter physical remains evil1 being a deprivation of good1 not possessing it4 ,this1 of course is dualism2 and he thus has a convenient pun on the word matter1 by which he can be monist or dualist1 as the fancy takes him1 or as exigencies demand4 ,this participation1 therefore1 does not eliminate the dualism1 while formally professing monism4 ,therefore ,plotinos tries to choose between monism and dualism by surreptitiously accepting both4 ,in the ,porphyrian period1 he rejected the idea of intelligible matter4#dge ,forced to fashion entirely new arguments1 he seizes as tool the ,aristotelian distinction between potentiality and actuality1 or energy as dynamic accomplishment4#dgf ,but no logical device can help a man to pull himself up by his boot-straps4 ,if by ,being you mean existence1 then its opposite must be negative1 and to speak of real non-being1 as something that shares being1 is an evasion4 ,to say that matter remains non-being1 while having the possibility of future ,being1 which however can never be actualized1 is mere juggling with words4 ,even if matter is no more than a weak1 confused image1 it is not non-being4 ,if it is a positive lie1 it is not non-being4 ,to talk of a higher degree of ,non-being1 that is real non-being1 is simply to confuse the actuality intended with the thought of non-being1 which of course is a thought as actually existing as any other4 ,moreover if matter is imperishable1 it cannot be non-being2 and if it possesses ,being potentially1 it certainly is not non-existence4 ,the ,aristotelian potentiality could help to create this evasion1 but did not remove its real nature2 it merely supplied ,plotinos with an intellectual device to characterize something that would not be actually existing as still having the possibility of existence2 but this is not non-existence4 ,in another writing#dgg of this period ,plotinos continues his evasions about the origin and nature of matter4 ,first1 he grants that it is something that is not original1 being later than many earthly1 and all intelligible objects2 although1 if he had returned to the conception of intelligible matter1 he would have been at liberty to assert the originality of the latter4 ,then he holds that ,being is common to both form and matter1 as to quality1 but not as to quantity4 ,last1 he closes the paragraph by saying that perhaps form and matter do not come from the same origin1 as there is a difference between them4 ,in ,plotinos's third1 or ,eustochian period1 the same evasions occur4 ,for instance#dgh he limits ,being to goodness4 ,then he acknowledges the existence of evil things1 and derives their evil quality from a primary evil1 the image of essence1 the ,being of evil4 ,that he is conscious of having strained a point is evident from the fact that he adds the clause1 if there can be a ,being of evil4 ,likewise1#dgi while discussing evil1 which is generally recognized because in our daily lives there is positive pain1 and sensations of pain1 he defines evil as lack of qualities4 ,to say that evil is not such as to form1 but as to nature is opposite to form is nonsense1 inasmuch as life is full of positive evils1 as ,numenius brought out in #af1 and ,plotinos acknowledged even in spite of his polemic against the ,gnostics4 ,finally ,plotinos takes refuge in a miracle#dhj as explanation of unparticipating participation4 ,this is commentary enough2 it shows he realized the futility of any arguments4 ,but ,plotinos was not alone in despairing of establishing an ironclad system2 before him ,numenius had1 just as pathetically1 despaired of a logical dualism1 and he acknowledged in fragment #af that ,pythagoras's arguments1 however true1 were wonderful and opposed to the belief of a majority of humanity4 ,in other words1 monism is as unsatisfactory to reason as dualism4 ,this was the chief point of agreement between ,pythagoras and the ,stoics2 and ,pragmatism has in modern times attempted to show a way out by a higher sanction of another kind4 ,perhaps the reader may be interested in a side-light on this subject4 ,drews is interested in ,plotinos only because ,plotinos's super-rational divinity furnishes a historical foundation for ,edouard ,hartmann's philosophy of the ,unconscious4 ,it would seem1 however1 to be a mistake to use the latter term1 for it is true only as a doubtful corollary4 ,if the ,supreme is super-conscious1 it is possible to describe this logically as unconscious4 ,but generally1 however1 unconsciousness is a term used to denote the sub-conscious1 rather than the super-conscious1 and the use of that term must inevitably entail misunderstandings4 ,it would be better then to follow ,pragmatism into the super-conscious1 rather than to sink with ,hartmann into the sub-conscious4 ,it was directly from ,plotinos#dha that ,hartmann took his expression beyond good and evil4 ,having watched ,numenius1 for ,platonic dualism2 and ,plotinos for ,stoic monism1 both appeal to a miracle as court of last resort1 we may now return to that result of ,platonism which has left the most vital impress on our civilization1 its conception of the divine4 ,,iv4 ,,plotinos',s ,,creation ,,of ,,the ,,trinity4 ,elsewhere we have seen how ,numenius waged the traditional ,academic feud with the ,stoics bravely1 but uselessly1 inasmuch as it was chiefly a difference of dialects that separated them4 ,in the course of this struggle1 ,numenius had made certain distinctions within the divinity1 which were followed by ,amelius1 but are difficult to trace in ,plotinos because1 as a matter of principle1 ,plotinos#dhb was averse to thus dividing the divinity4 ,why so8 ,because he was waging a struggle with the ,gnostics1 who had followed in the footsteps of the ,hermetic writings 7with their ,demiurge and ,seven ,governors72 ,philo ,judaeus 7with his five ,subordinate ,powers72 ,numenius and ,amelius 7with their triply divided ,first and ,second gods72--after which we come to ,basilides 7with his seven ,powers72 ,saturninus 7with his ,seven ,angels72 and ,valentinus 7with his #cc ,aeons74 ,this new feud between ,plotinos and the ,gnostics is however just as illusory as the earlier one between ,numenius and the ,stoics4 ,it was merely a matter of dialects4 ,plotinos indeed found fault with the ,gnostics for making divisions within the ,divinity2 but wherever he himself is considering the divinity minutely1 he1 just as much as the ,gnostics1 is compelled to draw distinctions1 even though he avoided acknowledged divisions by borrowing from ,plutarch a new1 non-,platonic1 non-,numenian1 but ,aristotelian1 ,stoic 7,cornutus and ,sextus7 and still ,alexandrian 7,philo1 ,septuagint1 ,lucian7 term hypostasis4 ,the difference he pretended to find between the ,gnostic distinctions within the ,divinity and his new term hypostasis was that the former introduced manifoldness into the divinity1 by splitting ,him1#dhc thus allowing the influence of matter to pervade the pure realm of ,being4 ,hypostasis1 on the contrary1 wholly existed within the realm of pure ,being1 and was no more than a trend1 a direction1 a characterization1 a function1 a face1 or orientation of activity of the unaffected unity of ,being4 ,thus the divinity retained its unity1 and still could be active in several directions1 without admixture of what philosophy had till then recognized as constituting manifoldness4 ,but reflection shows that this is a mere quibble1 an evasion1 a paralogism1 a quaternio terminorum1 a pun4 ,how it came about we shall attempt to show below4 ,in thus achieving a manifoldness in the divinity without divisions1 ,plotinos did indeed keep out of the divinity the splitting influence of matter1 which it was now possible to banish to the realm of unreality1 as a negation1 and a lie4 ,monism was thus achieved 444 but at the cost of two errors3 denial of the common-sense reality of the phenomenal world1#dhd and that quibble about three hypostases without manifoldness1 genuinely a distinction without a difference4 ,this intellectual dishonesty must not however be foisted on ,aristotle#dhe or ,plutarch4 ,the latter1 for instance1#dhf adopted this term only to denote the primary and original characteristics 7or distinctions within7 existing things1 from a comparative study of ,aristotle's de ,anima1 and ,plato's ,phaedo4#dhg ,these five hypostases were the divinity1 mind1 soul1 forms immanent in inorganic nature1 hexis1 in ,stoic dialect1 and to matter1 as apart from these forms4 ,so important to ,neoplatonism did this term seem to ,proclus1 that he did not hesitate to say that ,plutarch1 by the use thereof1 became our first forefather4 ,he therefore develops it further4 ,among the hidden and intelligible gods are three hypostases4 ,the first is characterized by the ,good2 it thinks the ,good itself1 and dwells with the paternal ,monad4 ,the second is characterized by knowledge1 and resides in the first thought2 while the third is characterized by beauty1 and dwells with the most beautiful of the intelligible4 ,they are the causes from which proceed three monads which are self-existent but under the form of a unity1 and as in a germ1 in their cause4 ,where they manifest1 they take a distinct form3 faith1 truth1 and love 7,cousin's title3 ,du ,vrai1 du ,beau1 et du ,bien74 ,this trinity pervades all the divine worlds4 ,in order to understand the attitude of ,plotinos on the subject1 we must try to put ourselves in his position4 ,in the first place1 on ,porphyry's own admission1 he had added to ,platonism ,peripatetic and ,stoic views4 ,from ,aristotle his chief borrowings were the categories of form and matter1 and the distinction between potentiality and actuality1#dhh as well as the ,aristotelian psychology of various souls4 ,to the ,stoics he was drawn by their monism1 which led him to drop the traditional ,academico-,stoic feud1 or rather to take the side of the ,stoics against ,numenius the ,platonist dualist and the dualistic successors1 the ,gnostics4 ,but there was a difference between the ,stoics and ,plotinos4 ,the ,stoics assimilated spirit to matter1 while ,plotinos1 reminiscent of ,plato1 preferred to assimilate matter to spirit4 ,still1 he used their terminology1 and categories1 including the conception of a hypostasis1 or form of existence4 ,with this equipment1 he held to the traditional ,platonic trinity of the ,letters1 the ,king1 the intellect1 and the soul4 ,philosophically1 however1 he had received from ,numenius the inheritance of a double name of the ,divinity1 ,being and ,essence4 ,as a thinker1 he was therefore forced to accommodate ,numenius to ,plato1 and by adding to ,numenius's name of the divinity1 to complete ,numenius's theology by ,numenius's own cosmology4 ,this then he did by adding as third hypostasis the ,aristotelian dynamic energy4 ,but as ,intellect is permanent1 how can ,energy arise therefrom8 ,here this eternal puzzle is solved by distinguishing energy into indwelling and out-flowing4 ,as indwelling1 ,energy constitutes ,intellect2 but its energetic nature could not be demonstrated except by out-flowing1 which produces a distinction4 ,similarly1 there are two kinds of heat1 that of the fire itself1 and that emitted by the fire1 so that the fire may remain itself while exerting its influence without4 ,it is thus also there3 in that it remains itself in its inmost being1 and from its own inherent perfection1 and energy1 the developed energy assumes hypostasis1 as if from a ,dynamis that is great1 nay1 greatest2 and so it joins the ,essence and the ,being4 ,for that was beyond all ,being1 and that was the ,dynamis of all things1 and already was all things4 ,if then it is all1 it must be above all2 consequently also above ,being4 ,and if this is all1 then the ,one is before all2 not of an essence equal to all1 and this must be above ,being1 as this is above intellect2 for there is something above intellect4#dhi ,this is the most definite statement of ,plotinos's solution of the problem2 other references thereto are abundant4 ,so we have a trinity of energy1 being and essence1#dij and each of us1 like the world-,soul has an ,eros which is essence and hypostasis4#dia ,reason is a hypostasis after the nous1 and ,aphrodite gains an hypostasis in the ,ousia4#dib ,the ,one is intellect1 the intelligible1 and ousia2 or1 energy1 being1 and the intelligible 7essence74#dic ,the soul is activity4#did ,the soul is the third ,god1#die we are the third rank proceeding from the upper undivided ,nature1#dif the whole being ,god1 nous1 and essence4 ,the ,nous is activity1 and the ,first essence4 ,there are three stages of the ,good3 the ,king1 the nous1 and the soul4#dig ,we find energy1#dih thinking and being1 then#dii the soul1 the nous1 and the ,one4 ,we find ,providence threefold 7as in ,plutarch7#ejj and three ranks of ,gods1 demons and world-life4#eja ,elsewhere1 untheologically1 or1 rather1 merely philosophically1 he speaks of the hypostasis of wisdom4#ejb ,chaignet's summary of this is#ejc that#ejd ,plotinos holds that every force in the intelligible is both ,being and ,substance simultaneously2 and reciprocally that no ,being1 could be conceived without hypostasis1 or directed force4 ,again1#eje the world1 the universe of things1 contains three natures or divine hypostases1 soul1 mind and unity2 which indeed are found in our own nature1 and of which the divinest is unity or divinity4 ,let us now try to understand the matter4 ,why should the word hypostasis1 which unquestionably in earlier times meant substance1 have later come to mean distinctions within the divinity8 ,for substance1 on the contrary1 represents to our mind an unity1 the underlying unity1 and not individual forms of existence4 ,how did the change occur8 ,now ,plotinos1 as we remember1 found fault with the ,gnostics in that they taught distinctions within the divinity4#ejf ,he would therefore be disposed to remove from within the divinity those distinctions of ,plotinic1 ,plutarchian1 ,numenian1 or ,gnostic theology2 although he himself in early times did not scruple to speak of a hypostasis of wisdom1 or of ,eros1 or other matter he might be considering4 ,such terms of ,numenius or ,amelius as he seems to ignore are the various ,demiurges2 the three ,plutarchian ,providences he himself still uses4 ,still1 all these terms he would be disposed to eradicate from within the divinity4 ,as a constructive metaphysician1 however1 he could not well get along without some titles for the different phases of the divinity2 and even if he dispensed with the old names1 there would still remain as their underlying support the reality or substance of the distinction4 ,so he removed the offensive1 aggressive1 historically known and recognized terms1 while leaving their underlying substances1 or supports4 ,now substance had become substances1 and to differentiate these it was necessary to interpret them as differing forms of existence4 ,the change was most definitely made by ,athanasius1 who at a synod in ,alexandria1 in ,a4,d4 #cfb1ejg fastened on the church1 as synonymous with hypostasis the popular term prosopon or face4 ,that this was an innovation appears from the fact that the ,nicene ,council had stated that it was heretical to say that ,christ was of a hypostasis different from that of the ,father1 in which case the word evidently meant still the original underlying 7singular7 substance4 ,with this official definition in vogue1 the original 7singular7 substance became forgotten1 and it became possible to speak in the plural1 of three faces1 as indeed ,plotinos had done4 ,in other words1 so necessary were distinctions in the divinity1 that the popular mind supplied other individual names to designate the distinctions ,plotinos had successfully banished1 for ,demiurges and ,providences no longer return4 ,thus more manifold differences re-entered into the divinity1 than ,plotinos had ever emptied out of it1 although under a name which the poverty of the ,latin language rendered as persons1 which represents to us individual consciousness of a far more distinctive kind than was ever implied in three phases of ,providence1 or of the ,demiurge4 ,thus the translation into ,latin clinched the illicit linguistic process1 and the result of ,plotinos's attempt to distinguish in the ,divinity phases so subtle as not to demand or allow of manifoldness1 resulted in the most pronounced differences of personality4 ,this was finally clinched by ,plotinos's illustration of the three faces around a single head1#ejh which established the idea of three persons 7masks1 from per-sonare7 in one ,god4 ,not only in the abstract realm of ,metaphysics1 therefore1 is the world indebted to ,greek thought2 but even in the realm of religion a ,stoic reinterpretation of ,platonism1 itself reinterpreted in a different language has given a lasting inheritance to the spiritual aspirations of the ages4 ,v4 ,,resemblances ,,to ,,christianity4 ,,trinitarian ,,significance ,,of ,,plotinos4 ,plotinos's date being about ,a4,d4 #bfb1 he stands midway between the ,christian writings of the ,new ,testament1 and the ,council of ,nicaea1 ,a4,d4 #cbe4 ,as a philosopher dealing with the kindred topics--the soul and its salvation1--and deriving terminology and inspiration from the same sources1 ,platonism and ,stoicism1 we would expect extensive parallelism and correspondence4 ,though ,plotinos does not mention any contemporaneous writings1 we will surely be able to detect indirect references to ,old and ,new ,testaments4 ,but what will be of most vital interest will be his anticipations of ,nicene formulations1 or reflection of current expressions of ,christian philosophic comment4 ,while we cannot positively assert this ,christian development was exclusively ,plotinian1 we are justified in saying that the development of ,christian philosophy was not due exclusively to the ,alexandrian catechetical school2 that what later appears as ,christian theology was only earlier current ,neoplatonic metaphysics1 without any exclusive dogmatic connection with the distinctively ,christian biography4 ,this avoids the flat assertion of ,drews that the ,christian doctrine of the ,trinity was dependent on ,plotinos1 although it admits ,bouillet's more cautious statement that ,plotinos was the rationalizer of the doctrine of the ,trinity4#eji ,this much is certain1 that no other contemporaneous discussion of the trinity has survived1 if any ever existed2 and we must remember that it was not until the council of ,constantinople in ,a4,d4 #cha1 that the ,nicene ,creed1 by the addition of the ,filioque clause1 became trinitarian in a thoroughgoing way2 and not until fifty years later that ,augustine1 again in the ,west1 fully expressed a philosophy and psychology of the trinity4 ,to ,plotinos therefore is due the historical position of protagonist of trinitarian philosophy4 ,,non-,,christian ,,origin ,,of ,,paralellisms ,,to ,,christianity4 ,christian parallelisms in ,plotinos have a historical origin in ,christian parallelisms in his sources1 namely1 ,stoicism1 ,numenius and ,plato4 ,to ,christian origins in ,plato never has justice been done1 not even by ,bigg4 ,his suggestion of the crucifixion of the just man1 his reference to the son of ,god are only common-places1 to which should be added many minor references4 ,the ,christian origins in ,numenius are quite explicit2 mention of the ,hebrews as among the races whose scriptures are important1 of ,moses among the great religious teachers1 of the ,spirit hovering over the waters1 of the names of the ,egyptian magicians which1 together with ,pliny1 he hands down to posterity4 ,he also was said to have told many stories about ,jesus1 in an allegorical manner4 ,the ,christian origins in ,stoicism have been widely discussed2 for instance1 by ,chaignet4 ,but it is likely that this influence affected ,christianity indirectly through ,plotinos1 along with the other ,christian ideas we shall later find4 ,at any rate ,plotinos is the philosopher who uses the term spiritual body most like the ,christians4#eaj ,the soul is a slave to the body1#eaa and has a celestial body#eab as well as a spiritual body4#eac ,within us are two men opposing each other1#ead the better part often being mastered by the worse part1 as thought ,st4 ,paul1#eae in the struggle between the inner and outer man4#eaf ,with ,plotinos the idea of procession is not only cosmic but psychological4 ,in other words1 when ,plotinos speaks of the procession of the ,god-head1 he is not1 as in ,christian doctrine1 depicting something unique1 which has no connection with the world4 ,he is only referring to the cosmic aspect of an evolution which1 in the soul1 appears as educational development4#eag ,as the opposite of the soul's procession upwards1 there is the soul's descent into hell1#eah or1 in other words1 the soul's descent and ascension4#eai ,this double aspect of man's fate upward or downward is referred to by ,plotinos in the regular ,christian term sin1 as consisting in missing one's aim4#ebj ,the soul repents1#eba and its duty is conversion4#ebb ,as a result of this conversion comes forgiveness4#ebc ,,old ,,testament ,,references4 ,the famous terrors of ,jeremiah#ebd might have come mediately through the ,gnostics1 who indeed may have been the persons referred to as ,christians4#ebe ,more direct no doubt was ,god admiring his handiwork#ebf and the soul breathing the spirit of life into animals4#ebg ,god is called both the ,i am what ,i am#ebh and ,he is what ,he ought to be4#ebh ,he sits above the world1#ebi as the king of kings4#ecj ,,new ,,testament ,,references4 ,plotinos says that it would be a poor artist who would conceive of an animal as all covered with eyes4 ,there is hardly such a reference outside of ,revelations1#eca to which we must also look for a new heaven and a new earth4#ecb ,then we have practically a quotation of the ,johannine prologue ,in the beginning was the ,logos1 and by him were all things made4#ecc ,light was in the beginning4#ecd ,we are told not to leave the world1 but not to be of it4#ece ,the divinity prepares mansions in heaven for good souls4#ecf ,pauline references seem to be that sin exists because of the law4#ecg ,god is above all height or depth4#ech ,the vulgar who attend mystery-banquets only to gorge are condemned4#eci ,there are several heavens4#edj ,the beggarly principles and elements towards which some turn1 are mentioned4#eda ,the genealogies of the ,gnostics are held up to ridicule4#edb ,general references are numerous4 ,diseases are caused by evil spirits4#edc ,we must cut off any offending member4#edd ,thus we are saved4#ede ,in him we breathe and move and have our being4#edf ,the higher divinity begets a ,son1 one among many brethren4#edg ,as the father of intelligence1 ,god is the father of lights4#edh ,however1 the most interesting incident is that scriptural text which1 to the reflecting1 is always so much of a puzzle3 ,if the light that is in them be darkness1 etc4#edi ,this is explained by the ,platonic theory#eej that we see because of a special light that is within the eye4 ,,theological ,,references4 ,general theological references may be grouped under three heads3 the soul's salvation1 the procession of the divinity1 and the trinity4 ,as to the soul's salvation1 ,god is the opposite of the evil of beings1#eea which1 when created in honor of the divinity#eeb is the image of the ,word1 the interpreter of the ,one1#eec and is composed of several elements2#eed but it is a fall from ,god1#eee and its fate is connected with the parousia4#eef ,this going forth of the soul from ,god1 when considered cosmically1 becomes the procession of the soul4#eeg ,this is the eternal generation1#eeh whereby the ,son is begotten from eternity1#eei so that there could be no 7,arian7 n hote ouk n1 or1 time when he was not4#efj ,this is expressed as light of light1#efa and explained by the ,athanasian light and ray simile4#efb ,we find even the ,johannine and ,philonic distinction between ,god and the ,good4#efc ,the world is the first-begotten1#efd and the ,intelligence is the logos of the first ,god1#efe as the hypostasis of wisdom is ousia1 or being1#eff and it is the universal reason4#efg ,as to the trinity1 ,plotinos is the first and chief rationalizer of the cosmic trinity1 which he continuously and at length discusses4#efh ,god is father and son1#efi and they are homoousian1 or consubstantial4#egj ,the human soul 7as image of the cosmic divinity71 is one nature in three powers4#ega ,elsewhere we have discussed the history of the term persons1 but we may understand the result of that process best by ,plotinos's simile of the trinity as one head with three faces1#egb in which the persons bear out their original meaning of masks1 personare4 ,henceforward the trinity was an objective idea4 ,,note ,although mentioned above1 special attention should be given to the parable of the vine and the branches 7iii4 #c4g4--dh1 #ajhh with ,jno4 xv4 #a-h71 and the divinity's begetting a ,son 7v4 #h4ab--ca1 #ega74 ,the significant aspect of this is that it is represented as being the content of the supreme ecstatic vision2 what you might call the crown of ,plotinos' message4 ,he tells us that he has seen the divinity beget an offspring of an incomparable beauty1 producing everything in ,himself1 and without pain preserving within ,himself what ,he has begotten4444 ,his ,son has manifested ,himself externally4 ,by ,him1 as by an image 7,col4 i4 #ae71 you may judge of the greatness of ,his ,father 444 enjoying the privilege of being the image of ,his eternity4 ,,vii4 ,,plotinos',s ,,indebtedness ,,to ,,numenius4 #a4 ,,historical ,,relations ,,between ,,numenius ,,and ,,plotinos4 ,we have1 elsewhere1 pointed out the historic connections between ,numenius and ,plotinos4 ,here1 it may be sufficient to recall that ,amelius1 native of ,numenius's home-town of ,apamea1 and who had copied and learned by heart all the works of ,numenius1 and who later returned to ,apamea to spend his declining days1 bequeathing his copy of ,numenius's works to his adopted son ,gentilianus ,hesychius1 was the companion and friend of ,plotinos during his earliest period1 editing all ,plotinos's books1 until displaced by ,porphyry4 ,we remember also that ,porphyry was ,amelius's disciple1 before his spectacular quarrel with ,amelius1 later supplanting him as editor of the works of ,plotinos4 ,plotinos also came from ,alexandria1 where ,numenius had been carefully studied and quoted by ,origen and ,clement of ,alexandria4 ,further1 ,porphyry records twice that accusations were popularly made against ,plotinos1 that he had plagiarized from ,numenius4 ,in view of all this historical background1 we have the prima-facie right to consider ,plotinos chiefly as a later re-stater of the views of ,numenius1 at least during his earlier or ,amelian period4 ,such a conception of the state of affairs must have been in the mind of that monk who1 in the ,escoreal manuscript1 substituted the name of ,numenius for that of ,plotinos on that fragment#egc about matter1 which begins directly with ,numenius's name of the divinity1 being and essence4#egd #b4 ,,numenius ,,as ,,father ,,of ,,neo-,,platonism4 ,let us compare with this historical evidence1 that which supports the universally admitted dependence of ,plotinos on his teacher ,ammonius4 ,we have only two witnesses3 ,hierocles and ,nemesius2 and the latter attributes the argument for the immateriality of the soul to ,ammonius and ,numenius jointly4 ,no doubt1 ,ammonius may have taught ,plotinos in his youth2 but so no doubt did other teachers2 and of ,ammonius the only survivals are a few pages preserved by ,nemesius4 ,the testimony for ,plotinos's dependence on ,numenius is therefore much more historical1 as well as significant1 in view of ,numenius having left written records that were widely quoted4 ,the title of ,father of ,neo-platonism1 therefore1 if it must at all be awarded1 should go to ,numenius1 who had written a ,history of the ,platonic ,succession1 wherein he attempts to restore original ,platonism4 ,this fits the title ,neo-platonism1 whereas the philosophy of ,ammonius1 would be better described as an eclectic synthesis of ,platonism and ,aristotelianism4 #c4 ,,contrast ,,between ,,them4 ,of course we shall admit that there are differences between ,plotinos and ,numenius1 at least during his ,porphyrian period2 this was inevitable while dismissing his ,numenian secretary ,amelius1#ege a friend who had become imbued with such doctrines before becoming the friend of ,plotinos1 who persevered in them1 and wrote in justification thereof4 ,we find that the book chronologically preceding this one is v4 #e1 on the very subject at issue between ,amelius and ,porphyry4 ,plotinos took his stand with the latter1 and therefore against the former1 and through him1 against ,numenius2 and indeed we find him opposing several ,gnostic opinions which can be substantiated in ,numenius3 the creation by illumination or emanation1#egf the threefoldness of the creator1#egg and the pilot's forgetting himself in his work4#egh ,but1 after all1 these points are not as important as they might seem2 for in a very little while we find ,plotinos himself admitting the substance of all of these ideas1 except the verbiage2 he himself uses the light and ray simile1 the light of light2#egi he himself distinguishes various phases of the allegedly single intelligence1#ehj and the soul1 as pilot of the body incarnates by the very forgetfulness by which the creator created4#eha ,further1 as we shall show1 during his last or ,eustochian period after ,porphyry had taken a trip to ,sicily to avoid suicide1 he himself was to return to ,numenian standpoints4 ,this may be shown in a general way as follows4 ,of the nine ,eustochian essays#ehb only two#ehc betray no similarities to ,numenian ideas1 while seven#ehd do4 ,on the contrary1 in the ,amelio-,porphyrian period1#ehe written immediately on ,amelius's dismissal1 only six#ehf are ,numenian1 and six#ehg are non-,numenian4 ,in the succeeding wholly ,porphyrian period1#ehh we have the same equal number of ,numenian#ehi and non-,numenian#eij books4 ,an explanation of this reversion to ,numenian ideas has been attempted in the study of the development in ,plotinos's views4 ,on the whole1 therefore1 ,plotinos's opposition to ,numenius may be considered no more than episodic4 #d4 ,,direct ,,indebtedness ,,of ,,plotinos ,,to ,,numenius4 ,as ,plotinos was in the habit of not even putting his name to his own notes2 as even in the times of ,porphyry the actual authorship of much that he wrote was already disputed2 as even ,porphyry acknowledges principles and quotations were borrowed1 we must discover ,numenian passages by their content1 rather than by any external indications4 ,as the great majority of ,numenius's works are irretrievably lost1 we may never hope to arrive at a final solution of the matter2 and we shall have to restrict ourselves to that which1 in ,plotinos1 may be identified by what ,numenian fragments remain4 ,what little we can thus trace definitely will give us a right to draw the conclusion to much more1 and to the opinion that1 especially in his ,amelian period1 ,plotinos was chiefly indebted to ,numenian inspiration4 ,we can consider#eia the mention of ,pythagoreans who had treated of the intelligible as applying to ,numenius1 whose chief work was ,on the ,good1 and on the ,immateriality of the ,soul4 ,the first class of passages will be such as bear explicit reference to quotation from an ancient source4 ,of such we have five3 ,that is why the ,pythagoreans were1 among each other1 accustomed to refer to this principle in a symbolic manner1 calling him ',a-pollo1' which name means a denial of manifoldness4#eib ,that is the reason of the saying1 ',the ideas and numbers are born from the indefinite doubleness1 and the ,one2' for this is intelligence4#eic ,that is why the ancients said that ideas are essences and beings4#eid ,let us examine the 7general7 view that evils cannot be destroyed1 but are necessary4#eie ,the ,divinity is above being4#eif ,a sixth case is1 ,how manifoldness is derived from the ,first4#eig ,a seventh case is the whole passage on the triunity of the divinity1 including the term ,father4#eih ,among doctrines said to be handed down from the ancient philosophers#eii are the ascents and descents of souls#fjj and the migrations of souls into bodies other than human4#fja ,the soul is a number4#fjb ,moreover1 ,plotinos wrote a book on the ,incorruptibility of the soul1#fjc as ,numenius had done2#fjd and both authors discuss the incorporeity of qualities4#fje ,besides these passages where there is a definite expression of dependence on earlier sources1 there are two in which the verbal similarity#fjf is striking enough to justify their being considered references3 ,besides1 no body could subsist without the power of the universal ,soul4 ,because bodies1 according to their own nature1 are changeable1 inconstant1 and infinitely divisible1 and nothing unchangeable remains in them1 there is evidently need of a principle that would lead them1 gather them1 and bind them fast together2 and this we name soul4#fjg ,this similarity is so striking that it had already been observed and noted by ,bouillet4 ,compare ,we consider that all things called essences are composite1 and that not a single one of them is simple1 with ,numenius1 who believes that everything is thoroughly mingled together1 and that nothing is simple4#fjh #e4 ,,uncertain ,,indebtedness ,,of ,,plotinos4 ,as ,plotinos does not give exact quotations and references1 it is difficult always to give their undoubted source4 ,as probably ,platonic we may mention the passage about the universal ,soul taking care of all that is inanimate2#fji and ,when one has arrived at individuals1 they must be abandoned to infinity4#faj ,also other quotations4#faa ,the line ,it might be said that virtues are actualizations1#fab might be ,aristotelian4 ,we also find3#fac ,thus1 according to the ancient maxim1 ',courage1 temperance1 all the virtues1 even prudence1 are but purifications4' ,that is the reason that it is right to say that the 'soul's welfare and beauty lie in assimilating herself to the divinity4' ,this sounds ,platonic1 but might be ,numenian4 ,in this connection it might not be uninteresting to note passages in ,numenius which are attributed to ,plato1 but which are not to be identified3 ,o ,men1 the ,mind which you dimly perceive is not the ,first ,mind2 but before this ,mind is another one1 which is older and diviner4 ,that the ,good is ,one4#fad ,we turn now to thoughts found identically in ,plotinos and ,numenius1 although no textual identity is to be noted4 ,we may group these according to the subject1 the universe1 and the soul4 #f4 ,,particular ,,similarities4 ,god is supreme king4#fae ,eternity is now1 but neither past nor future4#faf ,the ,king in heaven is surrounded by leisure4#fag ,the ,good is above ,being2#fah the divinity is the unity above the ,being and ,essence2#fai and connected with this is the unitary interpretation of the name ,a-pollo1#fbj following in the footsteps of ,plutarch4 ,nevertheless1 the inferior divinity traverses the heavens1#fba in a circular motion4#fbb ,while ,numenius does not specify this motion as circular1#fbc it is implied1 inasmuch as the creator's passing through the heavens must have followed their circular course4 ,with this perfect motion is connected the peculiar ,numenian doctrine of inexhaustible giving1#fbd which gave a philosophical basis for the old simile of radiation of light1#fbe so that irradiation is the method of creation1#fbf and this is not far removed from emanationism4 ,this process consists of the descent of the intelligible into the material1 or1 as ,numenius puts it1 that both the intelligible and the perceptible participate in the ideas4#fbg ,thus intelligence is the uniting principle that holds together the bodies whose tendency is to split up1 and scatter1#fbh making a leakage or waste1#fbi which process invades even the divinity4#fcj ,this uniting of scattering elements produces a mixture or mingling1#fjh of matter and reason1#fca which1 however1 is limited to the energies of the existent1 not to the existent itself4#fcb ,all things are in a flow1#fcc and the whole all is in all4#fcd ,the divinity creates by glancing at the intelligence above1#fce as a pilot4#fcf ,the divinity is split by over-attention to its charges4#fcg ,this leads us over to consideration of the soul4 ,the chief effort of ,numenius is a polemic against the materialism of the ,stoics1 and to it ,plotinos devotes a whole book4#fch ,all souls1 even the lowest1 are immortal4#fci ,even qualities are incorporeal4#fdj ,the soul1 therefore1 remains incorporeal4#fda ,the soul1 however1 is divisible4#fdb ,this explains the report that ,numenius taught not various parts of the soul1#fdc but two souls1 which would be opposed by ,plotinos in his polemic against the ,stoics1#fdd but taught in another place4#fde ,such divisibility is indeed implied in the formation of presentation as a by-product1#fdf or a common part4#fdg ,moreover1 the soul has to choose its own demon1 or guardian divinity4#fdh ,salvation as a goal appears in ,numenius1#fdi but not in ,plotinos1 who opposes the ,gnostic idea of the saved souls1#fej though elsewhere he speaks of the paths of the musician1#fea lover#feb and philosopher#fec in reaching ecstasy4#fed ,still both ,gnostics and ,plotinos insisted on the need of a savior4#fee ,memory is actualization of the soul4#fef ,in the highest ecstasy the soul is alone with the alone4#feg #g4 ,,similarities ,,applied ,,differently4 ,this comparison of philosophy would have been much stronger had we added thereto the following points in which we find similar terms and ideas1 but which are applied differently4 ,the soul is indissolubly united to intelligence according to ,plotinos1 but to its source with ,numenius4#feh ,plotinos makes discord the result of their fall1 while with ,numenius it is its cause4#fei ,guilt is the cause of the fall of souls1 with ,plotinos1#ffj but with ,numenius it is impulsive passion4 ,the great evolution or world-process is by ,plotinos called the eternal procession1 while with ,numenius it is progress4#ffa ,the simile of the pilot is by ,plotinos applied to the soul within the body2 while with ,numenius1 it refers to the logos1 or creator in the universe1#ffb while in both cases the cause1--of creation for the creator1#ffc and incarnation for the soul#ffd--;is forgetfulness4 ,there is practically no difference here1 however4 ,doubleness is1 by ,plotinos1 predicated of the sun and stars1 but by ,numenius1 of the demiurge himself1#ffe which ,plotinos opposes as a ,gnostic teaching4#fff ,the ,philonic term legislator is1 by ,plotinos1 applied to intelligence1 while ,numenius applies it to the third divinity1 and not the second4#ffg ,plotinos extends immortality to animals1 but ,numenius even to the inorganic realm1 including everything4#ffh ,while ,numenius seems to believe in the ,serapistic and ,gnostic demons1#ffi ,plotinos opposes them1#fgj although in his biography#fga he is represented as taking part in the evocation of his guardian spirit in a temple of ,isis4 ,we thus find a tolerably complete body of philosophy shared by ,plotinos and ,numenius1 out of the few fragments of the latter that have come down to us4 ,it would therefore be reasonable to suppose that if ,numenius's complete works had survived we could make out a still far stronger case for ,plotinos's dependence on ,numenius4 ,at any rate1 the ,dominican scribe at the ,escoreal who inserted the name of ,numenius in the place of that of ,plotinos in the heading of#fgb the fragment about matter1 must have felt a strong confusion between the two authors4 #h4 ,,philosophical ,,relations ,,between ,,numenius ,,and ,,plotinos4 ,to begin with1 we have the controversy with the ,stoics1 which1 though it appears in the works of both1 bears in each a different significance4 ,while with ,numenius it absorbed his chief controversial efforts1#fgc with ,plotinos#fgd it occupied only one of his many spheres of interest2 and indeed1 he had borrowed from them many terms1 such as pneuma1 the spiritual body1 and others1 set forth elsewhere4 ,notable1 however1 was the term hexis1 habituation1 or form of inorganic objects1#fge and the phantasia1 or sense-presentation4#fgf ,like1 them1 the name ,a-pollo is interpreted as a denial of manifoldness4#fgg ,next in importance1 as a landmark1 is ,numenius's chief secret1 the name of the divinity1 as being and essence1 which reappears in ,plotinos in numberless places4#fgh ,connected with this is the idea that essence is intelligence4#fgi #i4 ,,pythagorean ,,similarities4 ,it is a common-place that ,numenius was a ,pythagorean1 or at least was known as such1 for though he reverenced ,pythagoras1 he conceived of himself as a restorer of true ,platonism4 ,it will1 therefore1 be all the more interesting to observe what part numbers play in their system1 especially in that of ,plotinos1 who made no special claim to be a ,pythagorean disciple4 ,first1 we find that numbers and the divine ideas are closely related4#fhj ,numbers actually split the unity of the divinity4#fha ,the soul also is considered as a number1#fhb and in connection with this we find the ,pythagorean sacred tetraktys4#fhc ,thus numbers split up the divinity1#fhd though it is no more than fair to add that elsewhere ,plotinos contradicts this1 and states that the multiplicity of the divinity is not attained by division2#fhe still1 this is not the only case in which we will be forced to array ,plotinos against himself4 ,the first effect of the splitting influence of numbers will be doubleness1#fhf which1 though present in intelligence1#fhg nevertheless chiefly appears in matter1#fhh as the ,pythagorean indefinite dyad4#fhi ,still1 even the ,supreme is double4#fij ,so we must not be surprised if ,he is constituted by a trinity1#fia in connection with which the ,supreme appears as grandfather4#fib ,if then both ,numenius and ,plotinos are really under the spell of ,pythagoras1 it is pretty sure they will not be materialist1 they will believe in the incorporeality of the divinity1#fic of qualities2#fid and of the soul#fie which will be invisible#fif and possess no extension4#fig ,a result of this will be that the soul will not be located in the body1 or in space1 but rather the body in the soul4#fih ,from this incorporeal existence1#fii there is only a short step to unchangeable existence1#gjj or eternity4#gja ,this1 to the soul1 means immortality1#gjb one theory of which is reincarnation4#gjc ,to the universe1 however1 this means harmony4#gjd ,there are still other ,pythagorean traces in common between ,numenius and ,plotinos4 ,the cause that the indeterminate dyad split off from the divinity is tolma1 rashness1 or boldness4#gje ,everything outside of the divinity is in a continual state of flux4#gjf ,evil is then that which is opposed to good4#gjg ,it also is therefore unavoidable1 inasmuch as suppression of its cosmic function would entail cosmic collapse4#gjh ,the world stands thus as an inseparable combination of intelligence and necessity1 or chance4#gji #aj4 ,,platonic ,,traces4 ,platonic traces1 there would naturally be2 but it will be noticed that they are far less numerous than the ,pythagorean4 ,to begin with1 we find the reverent spirit towards the divinities1 which prays for their blessing at the inception of all tasks4#gaj ,to us who live in these latter days1 such a prayer seems out of place in philosophy2 but that is only because we have divorced philosophy from theology2 in other words1 because our theology has left the realm of living thought1 and1 being fixed once for all1 we are allowed to pursue any theory of existence we please as if it had nothing whatever to do with any reality2 in other words1 we are deceiving ourselves4 ,on the contrary1 in those days1 every philosophical speculation was a genuine adventure in the spiritual world1 a magical operation that might unexpectedly lead to the threshold of the cosmic sanctuary4 ,wise1 indeed1 therefore1 was he who began it by prayer4 ,of other technical ,platonic terms there are quite a few4 ,the lower is always the image of the higher4#gaa ,so the world might be considered the statue of the ,divinity4#gab ,the ideas are in a realm above the world4#gac ,the soul here below is as in a prison4#gad ,there is a divinity higher than the one generally known4#gae ,the divinity is in a stability resultant of firmness and perfect motion4#gaf ,the perfect movement1 therefore1 is circular4#gag ,this inter-communion of the universe therefore results in matter appearing in the intelligible world as intelligible matter4#gah ,by dialectics1 also called bastard reasoning1#gai we abstract everything#gbj till we reach the thing-in-itself1#gba or1 in other words1 matter as a substrate of the world4#gbb ,thus we metaphysically reach ineffable solitude4#gbc ,the same goal is reached psychologically1 however1 in the ecstasy4#gbd ,this idea occurred in ,plato only as a poetic expression of metaphysical attainment2 and in the case of ,plotinos at least may have been used as a practical experience chiefly to explain his epileptic attacks2 and this would be all the more likely as this disease was generally called the sacred disease4 ,whether ,numenius also was an epileptic1 we are not told2 it is more likely he took the idea from ,philo1 or ,philo's oriental sources2 at least ,numenius seems to claim no personal ecstatic experiences such as those of ,plotinos4 ,we have entered the realm of psychology2 and this teaches us that that in which ,numenius and ,plotinos differ from ,plato and ,philo is chiefly their psychological or experimental application of pure philosophy4 ,no body could subsist without the soul to keep it together4#gbe ,various attempts are made to describe the nature of the soul2 it is the extent or relation of circumference to circle4#gbf ,or it is like a line and its divergence4#gbg ,in any case1 the divinity and the soul move around the heavens1#gbh and this may explain the otherwise problematical progress or evolution 7prosodos or stolos7 of ours4#gbi #aa4 ,,various ,,similarities4 ,there are many other unclassifiable ,numenian traces in ,plotinos4 ,two of them1 however1 are comparatively important4 ,first1 is a reaffirmation of the ancient ,greek connection between generation1 fertility of birth of souls and wetness1#gcj which is later reaffirmed by ,porphyry in his ,cave of the ,nymphs4 ,plotinos1 however1 later denies this4#gca ,then we come to a genuine innovation of ,numenius's2 his theory of divine or intelligible giving4 ,plato had1 of course1 in his genial1 casual way1 sketched out a whole organic system of divine creation and administration of this world4 ,the conceptions he needed he had cheerfully borrowed from earlier ,greek philosophy without any rigid systematization1 so that he never noticed that the hinge on which all was supposed to turn was merely the makeshift of an assumption4 ,this capital error was noticed by ,numenius1 who sought to supply it by a psychological observation1 namely1 that knowledge may be imparted without diminution4 ,plotinos1 with his winning way of dispensing with quotation-marks1 appropriated this1#gcb as also the idea that life streams out upon the world in the glance of the divinity1 and as quickly leaves it1 when the ,divinity turns away ,his glance4#gcc ,other less important points of contact are3 the ,egyptian ship of souls2#gcd the ,philonic distinction between the ,god as supreme1 and god as subordinate2#gce the hoary equivocation on kosmos2#gcf and the illustration of the divine ,logos as the pilot of the world4#gcg ,,value ,,of ,,plotinos4 ,,importance ,,in ,,the ,,past4 ,we must focus our observations on ,plotinos as a philosopher4 ,to begin with1 we should review his successors1 ,porphyry1 ,jamblichus1 ,sallust1 ,proclus1 ,hierocles1 ,simplicius2#gch ,macrobius2#gci ,priscus2 ,olympicdorus and ,john ,philoponus4#gdj ,among the ,arabian philosophers that follow in his steps are ,maimonides and ,ibn ,gebirol4#gda ,of the ,christian fathers we first have two who paraphrased1 rather than quoted him4 ,st4 ,augustine by name quotes i4 #f2 iii4 #b2 iv4 #c1 and v4 #a2 he paraphrases parts of i4 #b2 ii4 #a2 iii4 #f1 #g2 iv4 #b1 #g2 vi4 #e1 #f4gdb ,st4 ,basil so closely paraphrases parts of ,plotinos in his treatise on the ,holy ,spirit1#gdc his letter on the ,monastic ,life1#gdd and his ,hexameron1#gde that ,bouillet prints the passage in question in deadly parallel4 ,other ,christian ,plotonic students were ,gregory of ,nyssa1 ,synesius1 ,dionysius the ,areopagite1 ,theodorus1 ,aeneas of ,gaza1 ,gennadius2#gdf ,victorinus2#gdg ,nicephorus ,chumnus2#gdh and ,cassiodorus4#gdi ,thomas ,aquinas also was much indebted to ,plotinos2 and after him came ,boethius1 ,fnlon1 ,bossnet and ,leibnitz 7all quoted in ,bouillet's work74 ,we have frequently pointed out that ,plotinos' bastard reasoning process of reaching the intelligible was practically paraphrased by ,kant's dialectical path to the thing-in-itself4 ,this dialetic1 of course1 was capitalized by ,hegel4 ,drews has shown that ,edouard von ,hartmann used ,plotinos' semi-devotional ecstasy as a metaphysical basis for his philosophy of the ,unconscious4 ,it is1 of course1 among mystics that ,plotinos has been accorded the greater honor4 ,his practical influence descended through the visions and ecstasies of the saints down to ,swedenborg1 who attempted to write the theology of the ecstasy2 and the relation between these two1 ,swedenborg and ,plotinos should prove a fertile field for investigation4 ,,cultural ,,importance4 ,summarizing1 he formed a bridge between the pagan world1 with its ,greco-,roman civilization1 and the modern world1 in three departments3 ,christianity1 philosophy1 and mysticism4 ,so long as the traditional ,platonico-,stoical feud persisted there was no hope of progress2 because it kept apart two elements that were to fuse into the ,christian philosophy4 ,numenius was the last ,platonist1 as ,posidonius was the last ,stoic combatant4 ,however1 if reports are to be trusted1 ,ammonius was an eclecticist1 who prided himself on combining ,plato with ,aristotle4 ,if ,plotinos was indeed his disciple1 it was the theory eclecticism that he took from his reputed teacher4 ,practically he was to accomplish it by his dependence on the ,numenian ,amelius1 the ,stoic ,porphyry1 and the negative ,eustochius4 ,it will be seen therefore that his chief importance was not in spite of his weakness1 but most because of it4 ,by repeatedly boxing the compass he thoroughly assimilated the best of the conflicting schools1 and became of interest to a sufficiency of different groups 7,christian1 philosophical and mystical7 to insure preservation1 study and quotation4 ,his habit of omitting credit to any but ancient thinkers left his own work1 to the uninformed--who constituted all but a minimal number--as a body of original thought4 ,thus he remains to us the last light of ,greece1 speaking a language with which we are familiar1 and leaving us quotations that are imperishable4 ,,personal ,,value4 ,while therefore providentially ,plotinos has ever been of great importance theologically1 philosophically and mystically1 we cannot leave him without honestly facing the question of his value as an original thinker4 ,it is evident that his success was in inverse ratio to originality2 but we can also see that he could not have held together those three spheres of interest without the momentum of a wonderful personality4 ,this will be evident at a glance to any reader of his biography4 ,but after all we are here concerned not so much with his personality as with his value as an original thinker4 ,this question is mooted by1 and cannot be laid aside because of its decisive influence on the problem of his dependence of ,numenius4 ,the greater part of the latter's works being irretrievably lost1 we can judge only from what we have2 and as to the rest1 we must ask ourselves1 was ,plotinos the kind of a man who would have depended on some other man's thoughts8 ,is he likely to have sketched out a great scheme and filled it in2 or rather1 was he likely to depend on personal suggestion1 and embroider on it1 so to speak4 ,elsewhere we have demonstrated a development of his opinions1 for instance1 about matter4 ,was this due to progressiveness1 or to indefiniteness8 ,the reader must judge for himself4 ,,personal ,,limitations4 ,his epilepsy naturally created an opportunity for1 and need of a doctrine of ecstasy2 which for normal people should be no more than a doctrine1 or at least be limited to conscious experiences4 ,even his admirer1 ,porphyry1 acknowledges that he spelled and pronounced incorrectly4#gej ,he acknowledged that without ,porphyry's objections he would have nothing to say4 ,he refrained from quoting his authorities1 and ,porphyry acknowledged that his writings contained many ,stoic and ,aristotelian doctrines4 ,it was generally bruited around that his doctrines were borrowed from ,numenius1#gea to the extent that his disciples held controversies1 and wrote books on the subject4 ,his style is enigmatic1 and the difficulty of understanding him was discussed even in his own day4 ,he was dependent on secretaries or editors2 first on ,amelius1 later on ,porphyry1 who does not scruple to acknowledge he added many explanations4#geb ,later1 ,plotinos sent his books to ,porphyry in ,sicily to edit4 ,no doubt the defectiveness of his eyesight made both reading and writing difficult1 and explains his failure to put titles to his works2 though1 as in the case of ,virgil1 such hesitation may have been the result of a secret consciousness of his indebtedness to others4 ,,reliance ,,on ,,punning4 ,punning has of course a hoary antiquity1 and even the revered ,plato was an adept at it--as we see in his ,cratylos4 ,moreover1 not till a man's work is translated can we uncover all the unconscious cases of undistributed middle4 ,nevertheless1 in an inquiry as to the permanent objective validity of a train of reasoning1 we are compelled to note extent and scope of his tendency4 ,so he puns on aeons2#gec on science and knowledge2#ged on agalmata2#gee on ,aphrodite1 as delicate2#gef on ,being2#geg on koros1 as creation or adornment2#geh on difference in others2#gei on idea2#gfj on heaven1 world1 universe1 animal and all2#gfa on ,vesta1 and standing2#gfb on ,hexis2#gfc on inclination2#gfd on doxa2#gfe on love and vision2#gff on einai and henos2#gfg on mous1 nosis1 and to nofon2#gfh on paschein2#gfi on ,poros2#ggj on ,prometheus and ,providence2#gga on reason and characteristic2#ggb on schesis and schema2#ggc and soma and sozesthai2#ggd on suffering2#gge on thinking1 thinkable1 and intellection2#ggf on timely and sovereign4#ggg ,it will be noted that these puns refer to some of the most important conceptions1 and are found in all periods of his life4 ,we must therefore conclude that his was not a clear thinking ability2 that he depended on accidental circumstances1 and may not always have been fully conscious how far he was following others4 ,this popular judgment that he was revamping ,numenius's work may then not have been entirely unfounded1 as we indeed have shown4 ,nevertheless1 he achieved some permanent work1 that will never be forgotten2 for instance3 #a4 ,his description of the ecstatic state4 #b4 ,his polemic against the ,aristotelian and ,stoic categories4 #c4 ,his establishment of his own categories4 #d4 ,his allegoric treatment of the birth of love1 the several ,eroses1 ,poros and ,penia1 and other myths4 #e4 ,his building of a ,trinitarian philosophy4 #f4 ,his threefold spheres of existence1 underlying ,swedenborgian interpretation4 #g4 ,his aesthetic theories4 #h4 ,his ethical studies of virtues and happiness4 #i4 ,his restatement of ,numenius's arguments for the immateriality of the soul4 ,,selected ,,maxims ,the reader may be interested in a few maxims selected from ,plotinos' works which may be of general interest4 #a4 ,we develop toward ecstasy by simplification of ,soul4 #b4 ,we rise by the flight of the ,single to the ,single1 face to face4 #c4 ,we contain something of the ,supreme4 #d4 ,the ,soul becomes what she remembers and sees4 #e4 ,everything has a secret power4 #f4 ,the best men are those who have most intimacy with themselves4 #g4 ,the touch of the good man is the greatest thing in the world4 #h4 ,every being is its best1 not when great or numerous1 but when it belongs to itself4 #i4 ,there are two men in us1 the better and the worse4 #aj4 ,the secret of life is to live simultaneously with others and yourself4 #aa4 ,god is the author of liberty4 #ab4 ,concerning what would it be most worth while to speak1 except the ,soul8 ,let us therefore know ourselves4 #ac4 ,without virtue1 ,god is but a name4 #ad4 ,the object of virtue is to separate the soul from the body4 #ae4 ,we can never become perfect1 because he who thinks himself so has already forgotten the supreme divinity towards which he must hasten4 #af4 ,the world was created by a concurrence of intelligence and necessity4 #ag4 ,the ,soul is the image1 word1 and interpreter of the ,one4 #ah4 ,the divinities though present to many human beings often reveal themselves only to some one person1 because he alone is able to contemplate them4 #ai4 ,to act without suffering is the sign of a great power4 #bj4 ,only virtue is independent4 #ba4 ,we are beautiful when we know ourselves4 #bb4 ,the ,soul is the child of the universal ,father4 #bc4 ,true happiness is being wise1 and exercising this within oneself4 #bd4 ,to become again what one was originally is to live in the ,superior world4 #be4 ,the desired goal is not to cease failing1 but to grow divine4 #bf4 ,virtue demands preliminary purification4 #bg4 ,our effort at assimilation should be directed not at mere respectability1 but at the gods themselves4 #bh4 ,one should study mathematics in order to accustom oneself to think of incorporeal things1 and to believe in their existence4 #bi4 ,soul is not in body1 but body in ,soul4 #cj4 ,the ,soul's higher part remains in heaven4 #ca4 ,we should not leave the earth1 but not be of it4 #cb4 ,the object of life is not to avoid evil1 or copy the good1 but to become good4 #cc4 ,dying1 to ,eustochius3 ,i am awaiting you1 in order to draw the divine in me to the divine in all4 ,,footnotes3 #a ,it is significant that the subject of the first treatise of ,plotinos1 after the departure of ,porphyry1 should treat of happiness as the object of life4 ,these may have been the arguments he advanced to persuade ,porphyry to abstain from suicide 7to which he refers in sections #h1 #af71 and1 rather1 to take a trip to ,sicily1 the land of natural beauty4 ,he also speaks of losing friends1 in section #h4 ,the next book1 on ,providence1 may also have been inspired by reflections on this untoward and unexpected circumstance4 ,we see also a change from abstract speculation to his more youthful fancy and comparative learning and culture4 #b ,diog4 ,laert4 x42 ,cicero1 de ,fin4 i4 #ad1 #df4 #c ,cicero1 de ,fin4 #aa1 #bf4 #d ,see ,arist4 ,nic4 ,eth4 vii4 #ac2 ,sextus ,empiricus1 ,hypotyp4 ,pyrrhon1 iii4 #ahj2 ,stob4 ,ecl4 ii4 #g4 #e ,arist4 ,nic4 ,eth4 i4 #aj1 #ad4 #f ,stob4 ,floril4 i4 #gf4 #g ,see vi4 #h4 #h ,in ,plutarch1 of ,wickedness1 and in ,seneca1 de ,tranquil1 ,animi1 #ad4 #i ,de ,providentia1 #c4 #aj ,de ,provid4 #e4 #aa ,aeschylus1 ,seven ,against ,thebes1 #cbg4 #ab ,the vegetative soul1 the power that presides over the nutrition and growth of the body2 see iv4 #c4bc4 #ac ,see i4 #h2 also ,numenius1 #af4 #ad i4 #b4d4 #ae ,cicero1 ,tusculans4 ii4 #g4 #af ,the animal2 see i4 #a4aj4 #ag ,see i4 #a4h1 #aj4 #ah ,see the ,theataetus1 p4 #agf4 ,carv4 #hd2 the ,phaedo4 p4 #fi1 ,cary1 #cg2 the ,republic1 vi4 p4 #eji2 ,cary1 #ai2 x4 p4 #fac1 ,cary1 #ab2 the ,laws1 iv4 p4 #gaf1 ,cary1 #h2 also ,plotinos i4 #b4a4 #ai ,see i4 #i4 #bj ,a ,stoic confutation of ,epicurus and the ,gnostics4 ,as soon as ,porphyry has left him1 ,plotinos harks back to ,amelius1 on whose leaving he had written against the ,gnostics4 ,he also returns to ,numenian thoughts4 ,bouillet notices that here ,plotinos founded himself on ,chrysippus1 ,marcus ,aurelius1 and ,epictetus1 and was followed by ,nemesius4 ,this new foundation enabled him to assume a rather independent attitude4 ,against ,plato1 he taught that matter derived existence from ,god1 and that the union of the soul and body is not necessarily evil4 ,against ,aristotle1 he taught that ,god is not only the final1 but also the efficient cause of the universe4 ,against the ,stoics1 he taught that the human soul is free1 and is a cause1 independent of the ,world ,soul from which she proceeded4 ,against the ,gnostics1 he insisted that the creator is good1 the world is the best possible1 and ,providence extends to mundane affairs4 ,against the ,manicheans1 he taught that the evil is not positive1 but negative1 and is no efficient cause1 so that there is no dualism4 #ba ,diog4 ,laert4 x4 #acc4 #bb ,see iv4 #b4d2 vi4 #g2 see ,plato1 ,philebus1 p4 #cj1 ,cary1 #ef2 ,philo1 ,leg4 ,alleg1 vi4 #g4 #bc ,lactantius1 de ,ira ,dei1 #ac4 #bd ,ireneus1 ,ref4 ,her4 ii4 #c4 #be ,as in vi4 #g4a4 #bf ,philo1 de ,creatione ,mundi1 #f4 #bg ,as the ,gnostics taught2 see ii4 #i4a4 #bh ,as was held by the ,gnostics1 who within the divinity distinguished potentiality and actuality1 as we see in ii4 #i4a4 #bi ,see ii4 #i4c4 #h4 #cj ,numenius1 #cb4 #ca ,plato1 ,timaeus1 p4 #dh1 ,cary1 #ba4 ,statesman1 p4 #bgc1 ,cary1 #af2 ,laws1 x4 p4 #ijd1 ,cary1 #ab4 #cb ,see ii4 #i4b4 #cc ,from ,aristotle1 de ,anima1 #b4 #cd ,this is the ,aristotelian psychological scheme4 #ce ,clem4 ,al42 ,strom4 v4 p4 #gab2 ,stobaeus1 ,ecl4 ,phys4 i4 p4 #cgb1 #ddf4 #cf iv4 #h4ab2 ,plato1 ,tim4 p4 #da4 #fi2 ,cary1 #af1 #dd4 #cg ,stob4 ,ecl4 ,eth4 ii4 #g4 #ch iii4 #b4ac4 #ci p4 #bec2 ,cary1 #gd4 #dj ,sen4 #ebf4 #da ,according to ,plato's ,theaetetus1 p4 #agf1 ,cary1 #hc2 ,numenius1#af4 #db ,seneca1 de ,provid4 #b4 #dc ,in his ,republic1 ix4 p4 #ehe1 ,cary1 #aj4 #dd ,see iii4 #a4i4 #de ,see iv4 #c4ab4 #df ,see iv4 #c4e4 #dg ,gregory of ,nyssa1 ,catech4 ,orat4 #g4 #dh ,as thought ,sallust1 ,consp4 ,cat4 #eb4 #di ,republic x4 p4 #fbj2 ,cary1 #af2 ,numenius1 #eg4 #ej ,as said ,sallust1 ,conspiration of ,catiline1 #eb4 #ea ,as thought ,epictetus1 ,manual1 #ca4 #eb ,in his ,republic1 vi4 p4 #dhh2 ,cary1 #d4 #ec ,marcus ,aurelius4 ,thoughts1 xi4 #ah4 #ed ,as thought ,cicero1 de ,nat4 ,deor4 iii4 #fc4 #fd4 #ee ,as thought ,philo1 de ,prov4 in ,eus4 ,prep4 ,ev4 viii4 #ad4 #ef ,according to ,plato1 in the ,sophist and ,protagoras1 and the ,stoics1 as in ,marcus ,aurelius4 ,meditations1 vii4 #fc4 #eg ,as did the writer of ,revelation1 iv4 #f4 #eh ,in his ,timaeus1 p4 #bi;e1 ,cary1 #aj4 #ei ,as said ,chrysippus in ,plutarch1 de ,comm4 ,not4 adv4 ,stoicos1 #ac4 #fj ,mentioned by ,plato in his ,phaedrus1 p4 #bdh1 ,cary1 #ei2 ,republ4 v4 p4 #dea1 ,cary1 #b2 and in the famous hymn of ,cleanthes1 ,stobaeus ,ecl4 ,phys4 i4 #c4 #fa ,like the figure of the angel ,mithra2 see ,franck1 ,la,kabbale1 p4 #cff4 #fb ,as ,hierocles wondered1 de ,prov4 p4 #hb1 ,london ,ed4 #fc ,in the words of ,plato's ,timaeus p4 #dh2 ,cary1 #ba2 and ,theaetetus1 p4 #agf2 ,cary1 #hd2 ,numenius1 #af4 #fd ,almost the words of ,john i4 #a4 #fe ,in the ,laws1 vii4 p4 #gif1 ,cary1 #f2 p4 #hae1 ,cary1 #ah2 and ,philo1 de ,prov4 in ,eus4 ,prep4 ,ev4 viii4 #ad4 #ff ,as thought ,epictetus in his ,manual1 #b1 #f4 #fg ,in his ,philebus1 p4 #dh1 ,cary1 #ajf4 #fh ,as thought ,epictetus in his ,manual4 #h4 #fi ,see iii4 #h4 #gj ,numenius1 #cb4 #ga ,plato1 ,banquet1 p4 #ahg1 ,cary1 #ad4 #gb ,marcus ,aurelius1 ,medit4 ii4 #ac4 #gc ,as thought ,marcus ,aurelius1 in his ,thoughts1 xii4 #db4 #gd ,see iv4 #c4bd4 #ge ,in his ,manual1 #cg4 #gf ,see iv4 #a4i-ab4 #gg ,marcus ,aurelius1 ,medit4 vii4 #i2 ,seneca1 ,epist4 #id4 #gh ,numenius1 iii4 #g4 #gi ,this image was later adopted by ,swedenborg in his celestial man4 #hj ,in close proximity to note #de1 another distinctly ,johannine expression4 #ha ,stoic ideas4 #hb ,as ,plato said in his ,phaedrus1 p4 #bdg1 ,cary1 #ef4 #hc ,see i4 #h4b4 #hd ,see ii4 #c4ag4 #he ,see ii4 #c4ac4 ,ficinus's translation4 #hf ,a ,stoic term4 #hg ,plato1 ,timaeus1 p4 #db1 ,cary1 #ag2 see also ,enn4 ii4 #c4aj4 #aa1 #ae1 #af4 #hh ,timaeus1 p4 #db1 #ia1 ,cary1 #ag1 #gb1 #gc4 #hi ,see ii4 #c4ac4 #ij ,alcinous1 de ,doctrina ,platonica1 #bf4 #ia ,gregory of ,nyssa1 ,catech4 ,oratio1 #g2 ,dionysius ,areopagite1 ,divine ,names1 #d4 #ib ,see ii4 #c4g4 #ic ,see iii4 #b4f4 #id ,plato1 ,timaeus1 p4 #ca;c1 ,cary1 #aa4 #ie ,see ,numenius4 #ad4 #if ,clem4 ,al4 ,strom4 v4 #fhi4 #ig ,in this book we no longer find detailed study of ,plato1 ,aristotle and the ,epicureans1 as we did in the works of the ,porphyrian period4 ,well indeed did ,plotinos say that without ,porphyry's objections he might have had little to say4 #ih ,porphyry1 ,principles of the theory of the ,intelligibles1 #ca4 #ii ,olympiodorus1 in ,phaedonem1 ,cousin1 ,fragments1 p4 #djd4 #ajj ,ib41 p4 #dcb4 #aja ,ib41 p4 #dah4 #ajb ,ib41 p4 #dca4 #ajc ,john ,philoponus1 ,comm4 in ,arist41 de ,anima1 i4 #a4 #ajd ,see iii4 #f4a4 #aje ,by a triple pun1 on nous1 nosis1 and to noton4 #ajf ,porphyry1 ,principles1 #cb4 #ajg ,by a pun4 #ajh ,see ,john i4 #d1 #i4 #aji ,this anticipates ,athanasius's explanations of the divine process4 #aaj ,see v4 #a4d4 #aaa ,porphyry1 ,principles1 #bf4 #aab ,the ,eleusynian ,mysteries1 ,hymn to ,ceres1 #bgi2 see vi4 #i4aa4 #aac ,see v4 #c4ad4 #aad ,in this book ,plotinos harks back to the first book he had written1 i4 #f1 to ,plato's ,banquet and ,cratylos4 ,porphyry later agreed with some of it4 ,like ,st4 ,john1 ,plotinos returns to ,god as love1 in his old age4 ,his former book had also been a re-statement of earlier thoughts4 #aae ,see iii4 #e4f4 #aaf ,see i4 #f4b1 #c4 #aag ,see i4 #f4c1 #g4 #aah ,plato1 ,banquet1 p4 #bjf-bjh1 ,cary1 #ca1 #cb4 #aai ,plato1 ,banquet1 p4 #baj1 ,cary1 #cd1 sqq4 #abj ,porphyry1 ,biography of ,plotinos1 #ae4 #aba ,see i4 #c4b4 #abb ,see sect4 #e1 #f4 #abc ,plato1 ,banquet1 p4 #ahe1 ,cary1 #ab1 #ac4 #abd ,by ,plato1 in his ,cratylus1 p4 #cif1 ,cary1 #bi1 #cj2 interpreted to mean pure ,intelligence4 #abe ,this is the principal power of the soul2 see ii4 #c4ag4 #abf ,see v4 #h4ab1 #ac4 #abg ,plotinos thus derives eros from orasis1 which1 however far-fetched a derivation1 is less so than that of ,plato1 from esros1 meaning to flow into1 ,cratylos1 p4 #dbj1 ,cary1 #gi1 #hj4 #abh ,for this distinction1 see ii4 #c4ag1 #ah4 #abi ,for the two ,loves1 see v4 #h4ac1 and vi4 #i4i4 #acj ,see iii4 #d4 #aca ,see iv4 #i4 #acb ,plato1 ,banq4 #bjc3 ,cary1 #bi4 #acc ,in his ,isis and ,osiris1 p4 #cgb1 #cgd4 #acd ,see i4 #a4 #ace ,plato1 ,banquet1 p4 #bjb1 ,cary1 #bg1 #bh2 ,porphyry1 de ,abst4 ii4 #cg1 sqq4 #acf ,in section #d4 #acg ,plato1 ,epinomis1 p4 #ihd1 ,cary1 #h2 ,porphyry1 de ,abst4 ii4 #cg-db4 #ach ,see ii4 #d4c4 #aci ,see ii4 #d4c4 #adj ,an expression often used by the ,platonists2 see the ,lexicon ,platonicum1 by the grammarian ,timaeus1 sub voce oistra4 #ada ,see ,plato1 ,banquet1 p4 #bjc1 ,cary1 #bi4 #adb ,see iii4 #d4f4 #adc ,see iii4 #d4c4 #add ,a ,stoic distinction4 #ade ,p4 #bdf1 ,cary1 #ef4 #adf ,p4 #bh1 ,cary1 #ej4 #adg ,didymus1 ,etym4 ,magn4 p4 #agi1 ,heidelb4 p4 #afb1 ,lips4 #adh ,timaeus ,locrius1 of the ,soul of the ,world1 p4 #eej1 ed4 ,gale1 ,cary1 #d4 #adi ,origen1 c4 ,cels41 iv4 p4 #ecc4 #aej logoi4 #aea ,proclus1 ,theology of ,plato1 vi4 #bc4 #aeb ,as the generation of the world1 in ,plato's ,timaeus1 p4 #bh1 #bi1 ,cary1 #i2 and the erecting into separate ,gods various powers of the same divinity1 as ,proclus said1 in his commentary thereon1 in ,parm4 i4 #cj4 #aec ii4 #c4ag2 ii4 #i4b4 #aed ,pun on ,poros and euporia4 #aee ,see ii4 #d4af4 #aef ,see books ii4 #c2 ii4 #i2 iii4 #a1 #b1 #c1 #d1 for the foundations on which this summary of ,plotinos's doctrine of evil is contained4 ,to do this1 he was compelled to return to ,plato1 whose ,theaetetus1 ,statesman1 ,timaeus and ,laws he consulted4 ,aristotle seems to have been more interested in natural phenomena and human virtue than in the root-questions of the destiny of the universe1 and the nature of the divinity2 so ,plotinos studies him little here4 ,but it will be seen that here ,plotinos entirely returns to the later ,plato1 through ,numenius4 #aeg ,as thought ,empedocles1 #cah-cbj4 #aeh i4 #f4b4 #aei i4 #h4g4 #afj i4 #h4c4 #afa ,as thought ,plato in his ,laws1 iv4 p4 #gaf2 ,cary1 #g1 #h4 #afb ,as thought ,plato in his ,philebus1 p4 #bh2 ,cary #di1 #ej4 #afc ,see v4 #a2 vi4 #i4b4 #afd ,numenius1 fr4 #cb4 #afe ,as said ,plato1 in his second ,letter1 #b4cab4 #aff ,see iii4 #h4i2 iv4 #g4ad2 vi4 #d4b2 vi4 #i4b4 #afg ,as held by ,plato in the ,parmenides and ,first ,alcibiades4 #afh ,see ii4 #d4h-af4 #afi ,it is noteworthy that ,plotinos in his old age here finally recognizes ,evil in itself1 just as ,plato in his later work1 the ,laws 7x4 p4 #hig2 ,cary1 #h7 adds to the good ,world-soul1 an evil one4 ,this1 for ,plotinos1 was harking back to ,numenius's evil world-soul1 fr4 #af4 #agj ,in his ,first ,alcibiades1 p4 #abb2 ,cary1 #cg4 #aga ,see i4 #a4ab4 #agb ,this means created things1 which are contingent and perishable2 see ii4 #d4e1 #f4 #agc ,see ii4 #d4aj-ab4 ,this idea of irradiation is practically emanationism2 and besides ,plotinos's interest in orientalism 7,porphyry ,biography1 #c71 it harks back to ,numenius1 fr4 #bf4c2 #bg;a4#aj4 #agd ,held by ,plato in his ,theaetetus1 p4 #agf2 ,cary1 #hd1 #he2 and ,republic1 ii4 #bgi2 ,cary1 #ah1 and of ,numenius1 fr4 #af4 #age ,see i4 #b4a4 #agf ,in the ,theaetetus1 p4 #agf2 ,cary1 #hd1 #he4 #agg ,numenius1 fr4 #aj2 ,plato1 ,rep4 vi4 p4 #eji;b2 ,cary1 #ai4 #agh ,as ,plato suggested in his ,philebus1 p4 #bc2 ,cary1 #ce-cg4 #agi ,numenius1 fr4 #ag4 #ahj ,mentioned by ,plato in the ,timaeus1 pp4 #bh1 #cj1 #ch2 ,cary1 #i1 #aj1 #ad4 #aha ,from the ,timaeus1 p4 #da2 ,cary1 #af1 #ag4 #ahb ,see i4 #b4a2 i4 #f4h4 #ahc ,that is1 the relative inferiority of beings which1 proceeding from each other1 become more and more distant from the good2 see ii4 #e4e2 ii4 #i4h1 #ac2 v4 #a2 ,philo1 ,leg4 ,alleg4 ii4 p4 #gd4 #ahd ,see i4 #h4a4 #ahe ii4 #d4ab4 #ahf ,numenius1 fr4 #bf4c4 #ahg ,diog4 ,laertes vii4 #ahh ,see ii4 #f4 #ahi ii4 #d4ac4 #aij i4 #h4ae4 #aia ,as thought ,plato in his ,banquet1 p4 #baa2 ,cary1 #ce4 #aib ,as said ,plato1 ,republic1 vii4 p4 #ecd2 ,cary1 #ad4 #aic ,as ,plato says in his ,phaedrus1 p4 #bdf2 ,cary1 #ed1 #ef4 #aid ,as wrote ,plato in his ,banquet1 p4 #bjc2 ,cary1 #bh1 #bi1 and see iii4 #g4ad and iii4 #e4i as well as iii4 #f4ad4 #aie ,according to the interpretation of ,ficinus4 #aif ,see ii4 #d4 ,this is an added confirmation of the chronological order2 in the ,enneadic order this book is later1 not earlier4 #aig ,again a term discussed by ,numenius1 fr4 ii4 #h1 #ac2 and iii2 see i4 #a4i2 iv4 #c4c1 #cj1 #ca2 i4 #d4aj4 #aih ,we notice how these latter studies of ,plotinos do not take up any new problems1 chiefly reviewing subjects touched on before4 ,this accounts for ,porphyry's attempt to group the ,plotinic writings1 systematically4 ,this reminds us of the suggestion in the ,biography1 that except for the objections of ,porphyry1 ,plotinos would have nothing to write4 ,notice also the system of the last ,porphyrian treatises1 contrasted with the more literary treatment of the later4 ,all this supports ,porphyry's table of chronological arrangement of the studies of ,plotinos4 ,this book is closely connected with the preceding studies of ,fate and ,providence1 iii4 #a-c2 for he is here really opposing not the ,gnostics he antagonized when dismissing ,amelius1 but the ,stoic theories on ,providence and ,fate4 #aii ,see iii4 #a4e1 #f2 iii4 #f2 iv4 #d4cj-dd4 #bjj ,macrobins4 ,in ,somn4 ,scipionis4 #bja ,cicero1 de ,divinatione1 i4 #ci4 #bjb ,julius ,firmicus ,maternus1 ,astrol4 ii4 #bc4 #bjc ,with ,ptolemy's ,tetrabiblion1 i4 p4 #ag4 #bjd ,see iv4 #d4ca4 #bje ,discussed in par4 #d4 #bjf ,this incomprehensibility was no doubt due to ,plotinos's advancing blindness and renal affection4 #bjg ,numenius1 fr4 #cb4 #bjh ,cicero1 de ,nat4 ,deorum1 ii4 #df4 #bji ,see iv4 #d4cb4 #baj ,according to the ,stoics3 ,alex4 ,aphrod4 de ,mixtione1 p4 #ada2 ,cicero1 de ,nat4 ,deorum1 ii4 #cb4 #baa ,see iii4 #a4d1 #g-aj4 #bab ,see iii4 #a4f4 #bac ,see iv4 #d4cc4 #bad ,see iv4 #d4ce2 according to the ,stoics1 see ,diogenes ,laertes4 vii4 #adj4 #bae ,see iv4 #d4cb4 #baf ,seneca1 ,quest4 ,nat4 i4 #a4 #bag ,see iii4 #d4b1 #d4 #bah ,see ii4 #c4ac4 #bai ,see iii4 #d4c4 #bbj ,see iii4 #a4h-aj4 #bba ,the law of ,adrastea2 see iii4 #d4b2 iv4 #d4d1 #e4 #bbb ,plato1 ,phaedrus1 p4 #bdd-bea2 ,cary1 #dg-ff4 #bbc ,see i4 #h2 ii4 #aa2 iii4 #a2 vi4 #h4 #bbd ,plato1 ,rep4 x4 p4 #fag2 ,cary1 #ad4 #bbe p4 #da-db2 ,cary1 #af1 #ag4 #bbf ,see i4 #a4g-aj4 #bbg ,see ii4 #a4e4 #bbh ,stoic terms4 #bbi ,see ii4 #a4h-aj4 #bcj ,see i4 #b4a2 vi4 #h4 #bca ,see i4 #a4g-ab2 iv4 #c4ai-bc4 #bcb ,this is the exact doctrine of ,numenius1 fr4 #ec2 it logically agrees with the doubleness of matter1 ,num4 #ad2 of the ,creator1 ,num4 #cf2 and the world-,soul1 fr4 #af4 ,see note #ga4 #bcc ,see par4 #ah4 #bcd ,plato1 ,banquet1 p4 #bjb2 ,cary1 #bh2 ,timaeus1 p4 #ij2 ,cary1 #ga4 #bce ,see iii4 #a4b4 #bcf ,that is1 to share the passions of the bodies3 see iii4 #a4b4 #bcg ,see iv4 #d4ch-dj4 #bch ,seneca1 ,nat4 ,quest4 ii4 #cb4 #bci ,according to ,aristotle1 ,met4 xii4 #c4 #bdj ,see iii4 #a4f4 #bda ,see ,cicero1 de ,nat4 ,deor4 ii4 #cd4 #bdb ,see iv4 #d4ci1 #dj4 #bdc ,plato1 ,phaedrus1 p4 #bdh2 ,cary1 #ei4fj4 #bdd ,see iii4 #a4h-aj4 #bde ,see iv4 #d4ci4 #bdf ,see iii4 #d4c4 #bdg ,see iii4 #a4aj4 #bdh ,see iii4 #a4e4 #bdi ,rep4 x4 p4 #faf2 ,cary1 #ad2 ,enn4 iii4 #d4 #bej ,see iv4 #d4cj1 #dj1 #dc1 #dd4 #bea ,see i4 #d4 #beb ,see i4 #b4e4 #bec ,in i4 #a2 proof of the chronological order4 #bed ,see ii4 #i4ab2 iv4 #c4i1 #aj2 negatively4 #bee ,see iii4 #c4a1 #b2 see ,seneca1 de ,provid4 #e4 #bef ,see ii4 #c4ag2 iii4 #h4 #beg ,see iv4 #d4i-ab4 #beh ,see ii4 #d2 ,seneca1 de ,provid4 #e4 #bei ,see ii4 #i4b2 iii4 #b1 #c4 ,seneca1 de ,provid4 #e4 #bfj ,or generative reasons1 a ,stoic term1 ,seneca1 ,quest4 ,nat4 iii4 #bi2 see iii4 #c4a1 #b1 #g4 #bfa ,plotinos is here harking back to his very earliest writing1 #a4f1 where1 before his monistic adventure with ,porphyry1 he had1 under the ,numenian influence of ,amelius1 constructed his system out of a combination of the doctrines of ,plato 7about the ideas71 ,aristotle 7the distinctions of form and matter and of potentiality and actualization71 and the ,stoic 7the reasons1 seminal reasons1 action and passions1 and hexis1 or habit1 the inorganic informing principle74 ,of these1 ,numenius seems to have lacked the ,aristotelian doctrines1 although he left ,plato's single triple-functioned soul for ,aristotle's combination of souls of various degrees 7fr4 #ec74 ,plotinos1 therefore1 seems to have distinguished in every object two elements1 matter and form 7ii4 #d4a2 ii4 #e4b74 ,matter inheres potentially in all beings 7ii4 #e4c1 #d7 and therefore is non-being1 ugliness1 and evil 7i4 #f4f74 ,form is the actualization 7,k4 ,steinhart's ,melemata ,plotiniana1 p4 #ca2 ii4 #e4b72 that is1 the essence and power 7vi4 #d4i71 which are inseparable4 ,form alone possesses real existence1 beauty and goodness4 ,form has four degrees3 idea1 reason1 nature and habit2 which degrees are the same as those of thought and life 7,porphyry1 ,principles #ab1 #ac1 #ad74 ,the idea is distinguished into idea or intelligible ,form1 or eidos1 principle of human intellectual life4 ,reason is #a1 divine 7theios logos1 i4 #f1 #b2 the reason that comes from the universal ,soul1 iv4 #c4aj71 #b1 human 7principle of the rational life1 see ,ficinus on ii4 #f4b72 #c1 the seminal or generative reason 7principle of the life of sensation1 which imparts to the body the sense-form1 morph1 #c4ab-;end2 ,bouillet1 i4 #cfe74 ,now reasons reside in the soul 7ii4 #d4ab71 and are simultaneously essences and powers 7vi4 #d4i71 and as powers produce the nature1 and as essences1 the habits4 ,now nature 7physis7 is the principle of the vegetative life1 and habit1 hexis1 ,numenius1 fr4 #ee1 see ii4 #d4af1 is the principle of unity of inorganic things4 #bfb ,as thought ,aristotle1 ,met4 xii1 #c4 #bfc ,see ii4 #i4ac4 #bfd ,see iv4 #d4i-ac4 #bfe ,see iii4 #d4a4 #bff ,this is ,numenius' doctrine1 fr4 #af4 #bfg ,see iii4 #c4e1 #aa4 #bfh ,plotinos here makes in the world-,soul a distinction analogous to that obtaining in the human one 7where there is a reasonable soul1 and its image1 the vegetative soul1 see i4 #a4h-ab2 iv4 #d4 #ac1 #ad74 ,here he asserts that there are two souls2 the superior soul 7the principal power of the soul1 which receives the forms from ,intelligence 7see iv4 #d4i-ab1 #ce71 and the inferior soul 7nature1 or the generative power71 which transmits them to matter1 so as to fashion it by seminal reasons 7see iii4 #d4ac1 #ad1 #bb1 #bg74 ,bouillet1 no doubt remembering ,plotinos's own earlier invectives against those who divided the world-soul 7ii4 #i4f71 evidently directed against ,amelius and the ,numenian influence1 which till then he had followed--tries to minimize it1 claiming that this does not mean two different hypostases1 but only two functions of one and the same hypostasis4 ,but he acknowledges that this gave the foundation for ,plotinos's successors' distinction between the supermundane and the mundane souls 7hyperkosmios1 and egkosmios74 ,plotinos was therefore returning to ,numenius's two world-souls 7fr4 #af71 which was a necessary logical consequence of his belief in two human souls 7fr4 #ec71 as he himself had taught in iii4 #h4e4 ,plotinos objectifies this doubleness of the soul in the myth of the two ,hercules1 in the next book1 i4 #a4ab4 #bfi ,see ii4 #i4b4 #bgj ,the subject announced in the preceding book1 ii4 #c4af2 another proof of the chronological order4 ,this is a very obscure book1 depending on iv4 #c and #d3 and vi4 #g2 on the theory of the three divine hypostases1 on his psychology1 the soul's relation to1 and separation from the body1 and metempsychosis4 ,his doctrines of self and of the emotions are strikingly modern4 #bga ,see sect4 #b4 #bgb ,see sect4 #c4 #bgc ,see sect4 #d4 #bgd ,see sect4 #g1 #aa4 #bge ,this most direct translation of pathos1 is defective in that it means rather an experience1 a passive state1 or modification of the soul4 ,it is a ,stoic term4 #bgf ,dianoia is derived from dia nou1 and indicates that the discursive thought is exercised by means of the intelligence1 receiving its notions1 and developing them by ratiocination1 see v4 #c4c4 ,it is the actualization of discursive reason to dianotikon1 or of the reasonable soul 7psych logik71 which conceives1 judges1 and reasons 7dianoei1 krnei1 logizetai74 #bgg ,nosis means intuitive thought1 the actualization of intelligence4 #bgh ,see sect4 #g4 #bgi ,see ,porphyry1 ,faculties of the ,soul1 and ,ficinus1 commentary on this book4 #bhj ,in ,greek1 to zoon1 to syntheton1 to synamphoteron1 to koinon1 to eidlon4 #bha ,see i4 #b4e4 #bhb ,according to the ,stoics4 #bhc ,according to ,alexander of ,aphrodisia4 #bhd ,as thought ,aristotle1 de ,anima #b4a2 see #d4c4ba1 and ,numenius1 #cb4 #bhe ,a famous comparison1 found in ,aristotle1 de ,anima1 ii4 #a2 ,plato1 ,laws1 x4 p4 #ijf2 ,cary1 #ad2 and especially ,numenius1 #cb4 #bhf ,as ,plotinos thinks4 #bhg iv4 #d4bj4 #bhh iv4 #c4bj4 #bhi ,arist41 de ,anim4 #b4a4 #bij ,according to ,aristotle4 #bia ,phaedo1 p4 #hg2 ,cary1 #hb4 #bib ,similar to the modern ,james-,lange theory of bodily emotions4 #bic ,see iv4 #d4bj1 #bh4 #bid ,see sect4 #g1 #i1 #aj4 #bie ,see iv4 #c4bb1 #bc4 #bif ,porphyry and ,ammonius in ,bouillet1 i4 ,intr4 p4 #fj1 #fc1 #fd1 #ge1 #gi1 #ic1 #if1 #ih1 and note on p4 #cfb to #cgg4 #big ,namely1 intelligence and the reasonable soul4 #bih ,see ,bouillet1 i4 p4 #cbe1 #ccb4 #bii ,bouillet1 ,intr4 p4 lxxviii4 #cjj ,see ,bouillet1 i41 note1 p4 #cbg1 #cda4 #cja ,one of the three hypostases4 #cjb ,see ,bouillet1 i4 p4 lxxiii4 #cdd-ceb4 #cjc ,plato1 ,timaeus1 p4 #ce2 ,cary1 #ab4 #cjd ,these images of the universal ,soul are the faculties of the soul1 sense-power1 vegetative power1 generative power or nature2 see iv4 #d4ac1 #ad4 #cje ,turning means here to incline4 #cjf ,see ,st4 ,paul1 ,rom4 for phantasy1 or imagination2 vii4 #g-be4 #cjg ,see iv4 #c4bi-ca1 also i4 #a4i2 ,numenius1 fr4 ii4 #h1 #ai2 iii4 ,see section #aj4 #cjh ,see i4 #b4e4 #cji iv4 #c4ai1 #bc4 #caj ,see ii4 #i4c1 #d1 #aa1 #ab4 #caa ,fancy or representation1 i4 #d4aj2 iv4 #c4c1 #cj1 #ca4 #cab ,see #d4c4ai1 #bc2 #f4g4f4g4 #cac ,plato1 ,rep4 x4 p4 #faa2 ,cary1 #aa4 #cad ,for this see #d4c4ab1 #ah2 #d4h4 #cae ,odyss4 xi4 #fjb1 #e2 see #d4c4bg4 #caf ,we find here a reassertion of ,numenius's doctrine of two souls in man1 fr4 #ec4 #cag ,bouillet observes that this book is only a feeble outline of some of the ideas developed in vi4 #g1 #h1 and #i4 ,the biographical significance of this might be as follows4 ,as in the immediately preceding books ,plotinos was harking back to ,numenius's doctrines1 he may have wished to reconcile the two divergent periods1 the ,porphyrian monism of vi4 #g and #h1 with the earlier ,amelian dualism of vi4 #i4 ,this was nothing derogatory to him2 for it is well known that there was a difference between the eclectic monism of the young ,plato of the ,republic1 and the more logical dualism of the older ,plato of the ,laws4 ,this latter was represented by ,numenius and ,amelius2 the former--combined with ,aristotelian and ,stoic elements--by ,porphyry4 ,where ,plato could not decide1 why should we expect ,plotinos to do so8 ,and1 as a matter of fact1 the world also has never been able to decide1 so long as it remained sincere1 and did not deceive itself with sophistries1 as did ,hegel4 ,kant also had his thing-in-itself--indeed1 he did little more than to develop the work of ,plotinos4 #cah ,as the ,stoics would say4 #cai ,which is one of the three hypostases1 ii4 #i4a and v4 #a4 #cbj ,we see here ,plotinos feeling the approach of this impending dissolution4 #cba ,arranged by ,bouillet in the order of the ,enneads they summarize4 #cbb ,passages in quotation marks are from the text of ,plotinos4 #cbc ,see i4 #b4c4 #cbd ,see i4 #b4d4 #cbe ,see i4 #b4d4 #cbf ,see i4 #b4f4 #cbg ,see i4 #b4g4 #cbh ,see i4 #b4g4 #cbi ,see i4 #b4e4 #ccj ,see i4 #h4a4 #cca ,see #cf4ch4 #ccb ,these are the three divine hypostases1 i4 #h4b2 ii4 #i4a4 #ccc ,see ii4 #b4b4 #ccd ,see v4 #c4f4 #cce ,see iii4 #g4b4 #ccf ,see iii4 #g4b4 #ccg ,a pun on noein and nous4 #cch ,see v4 #c4aj-ab4 #cci ,see v4 #f4aa1 #ab1 #ac4 #cdj ,see v4 #d4c1 #b1 #ab4 #cda ,see v4 #d4d1 #i4 #cdb ,see vi4 #d4i4 #cdc ,see vi4 #d4af4 #cdd ,see iii4 #e4g-i4 from ,plato4 #cde ,see vi4 #b2 vi4 #e4 #cdf ,see vi4 #e4a4 #cdg ,see vi4 #d4d4 #cdh ,see vi4 #e4b4 #cdi ,see vi4 #e4c1 #f4 #cej ,see vi4 #e4d4 #cea ,see vi4 #h4d4 #ceb ,see vi4 #e4ab4 #cec ,see iv4 #h4a4 #ced ,see iv4 #h4a4 #cee ,see #bc4 #cef ,stobaeus1 ,ecl4 ,phys41 i4 #eb1 ed4 ,heeren4 #ceg ,see iv4 #c4bc4 #ceh ,in his book ,on the ,soul4 #cei ,see i4 #a4ab4 #cfj ,see ii4 #f4a4 #cfa ,see ,ennead1 i4 #a4 #cfb ,stobaeus1 ,ecl4 ,physicae1 i4 #eb1 p4 #hgh4 #cfc ,of ,human ,nature1 xv4 #cfd de ,anima1 ii4 #c4 #cfe ,stobaeus1 ,eclogae ,physicae1 i4 #eb4 p4 #hid4 #cff ,on ,human ,nature1 #b4 #cfg ,see ,plotinos1 ii4 #g4a2 ,porphyry1 ,principles1 #ag1 #ah1 #ba1 #bb1 #cf1 #ch4 #cfh ,see iv4 #c4bj4 #cfi ,see ii4 #c4e4 #cgj ,see iv4 #c4bj4 #cga ,in his treatise on ,providence2 ,photius1 ,biblioteca1 #abg1 #dfa4 #cgb i4 #a4h2 ,num4 #aj4 #cgc i4 #a4aj4 #cgd #be4d4;a4 #cge #ch2 #ec4 #cgf i4 #h4a2 ,num4 #af4 #cgg i4 #h4b4 #cgh in v4 #e4a4 #cgi ,num4 #bg4;a4#h4 #chj #bg4;b4#aj4 #cha ,num4 #cf1;a4 #chb ,in i4 #h4c4 #chc ,num4 #af4 #chd i4 #h4d4 #che #aa4 #chf ,num4 #af4 #chg ,num4 #ae4af4 #chh i4 #h4f4 #chi #af4 #cij i4 #h4g4 #cia #a4h4aj4 #cib #ah4 #cic ii4 #i4 #cid ii4 #d4a4 #cie ii4 #d4e4 #cif ii4 #d4f4 #cig ii4 #d4g4 #cih ,num4 #cb1 #ah4 #cii ,num4 #dh4 #djj ,num4 #ad4 #dja i4 #h4g1 with ii4 #d4g4 #djb ,in ii4 #d4ae1 #af4 #djc heterots4 #djd ii4 #e4 #dje ,in ii4 #e4c4 #djf ,num4 #bj4 #djg iii4 #f4f to end4 #djh iii4 #f4ab4 #dji iii4 #f4aa1 #ab4 #daj #cc4 #daa iii4 #h4ac4 #dab iii4 #f4ai4 #dac iii4 #f4aa4 #dad iii4 #f4i4 #dae iii4 #f4g1 #ah2 with ,num4 #ab1 #ae1 #ag4 #daf iii4 #f4f4 #dag iii4 #f4ac2 ,num4 #ab2 #cj4 #dah iii4 #f4ah2 v4 #a4a1 etc4 #dai iii4 #f4f1 #ac2 see ii4 #e4c1 #e4 #dbj iii4 #f4ad4 #dba iii4 #f4aa1 as against ,num4 #ad1 #af4 #dbb ,in iii4 #f4f1 #h1 #aj4 #dbc ,in iii4 #f4f4 #dbd iii4 #f4g1 #ac2 see ii4 #e4e4 #dbe iii4 #f4ac1 #f1 #af1 #ag1 #ah4 #dbf iii4 #f4ae4 #dbg iii4 #f4ai4 #dbh iii4 #f4ae4 #dbi ,in ii4 #e4e4 #dcj v4 #a4g2 iii4 #e4f4 #dca iv4 #d4ac4 #dcb ,in iv4 #d4ae4 #dcc vi4 #c4g4 #dcd v4 #a4g4 #dce i4 #h4 #dcf ii4 #d4 #dcg ii4 #e4 #dch iii4 #f4 #dci ,in iv4 #d4ac4 #ddj ,life of ,plotinos1 #bd1 #be4 #dda ,vit4 ,plot4 #d1 #e1 #ac1 #ag4 #ddb ,ib4 #f4 #ddc #bf4 #ddd #ad4 #dde #ag1 #ah1 #ba4 #ddf #a1 #b1 #g4 #ddg #ad4 #ddh #aj4 #ddi ,see ,daremberg1 s4 v4 #dej #ah4 #dea #ag4 #deb #c4 #dec ,as may be seen in ,daremberg's ,dictionary of ,antiquities1 s4 v4 #ded ,ib4 #bd4 #dee ,in c4 #h4 #def c4 #aj4 #deg #dh4 ,plot4 i4 #a4b1 #ab1 etc4 #deh ,enn4 i4 #a4b2 ,num4 #bi2 i4 #a4g4 #dei i4 #a4c2 see ,num4 #cb4 #dfj i4 #a4g1 #ab4 #dfa #ec4 #dfb i4 #a4ac4 #dfc #cj4ba4 #dfd i4 #a4ab4 #dfe iv4 #h1 or even iv4 #c4ab-ah4 #dff #b4i4aj4 #dfg #a4d4h1 #af4 #dfh #a4g4c4 #dfi ,porphyry1 ,biography #b4 #dgj ,cave of the ,nymphs1 #ed4 #dga ,plato1 p4 #adg4 #dgb ,rep4 iv4 #i4 #dgc ,plut4 ,def4 ,or4 #ag4 #dgd ,to hegemonikon4 ,enn4 ii4 #d4b4 #dge ii4 #e4c4 #dgf ii4 #e4e4 #dgg vi4 #c4g4 #dgh ,in i4 #h4c4 #dgi ,in i4 #h4aj4 #dhj #c4f1 #ad4 #dha #a4h1 #ac4 #dhb #b4i4b4 #dhc ,num4 #bf4 #dhd ,enn4 iii4 #f4f1 #g4 #dhe de ,mund4 iv4 #ba4 #dhf ,chaignet1 ,h4 ,ps4 d4 ,g41 v4 #ach4 #dhg ,proclus1 in ,parm4 vi4 #bg4 #dhh ,energeia and dynamis4 #dhi #e4a4g1 #ai4 #dij iii4 #e4c4 #dia ,ib4 #d4g4 #dib ,ib4 #i4 #dic v4 #c4e4 #did i4 #d4ad4 #die iii4 #e4f4 #dif #a4a4h4 #dig i4 #h4b4 #dih ,in i4 #d4aj4 #dii ,in ii4 #i4a4 #ejj iii4 #c4d4 #eja iii4 #b4aa4 #ejb i4 #d4i4 #ejc ,h4 ,ps4 d4 ,gr4 iv4 #bdd4 #ejd ,enn4 vi4 #d4i4 #eje ,chaignet1 ib41 iv4 #ccg2 ,enn4 v4 #a4g1 #aj4 #ejf ii4 #i4a1 #b4 #ejg ,see ,mc,clintock and ,strong1 ,b4 ,t4 ,e4 ,encyclopedia1 s4 v4 #ejh ,enn4 vi1 #e4g4 #eji vi4 #b4h1 #i4 #eaj ,see iv4 #d4bf2 vi4 #g4ab1 #ac4 #eaa ,see i4 #h4d4 #eab ,see iv4 #b4ae4 #eac ,see iv4 #c4i4 #ead ,see vi4 #d4ad2 vi4 #e4f2 i4 #a4i4 #eae ,rom4 vii4 #g4be4 #eaf ,see v4 #a4aj4 #eag ,see iv4 #h4e1 #f1 and iv4 #g4ac1 #ad1 and iii4 #f4ad4 #eah ,see i4 #h4ac #eai iv4 #c4aa4 #ebj vi4 #a4aj4 #eba ii4 #a4d4 #ebb v4 #a4a1 v4 #d4b1 v4 #h4aa1 i4 #d4aa1 v4 #a4g1 vi4 #h4d1 iv4 #h4d4 #ebc i4 #a4i and #ab4 #ebd x4 #b1 ,enn4 ii4 #i4ac4 #ebe ,biography1 #af4 #ebf ,see v4 #h4h4 #ebg ,see viii4 #e4ab4 #ebh ,see vi4 #h4i4 #ebi ,see vi4 #g4ag4 #ecj ,see v4 #e4c4 #eca ,rev4 iv4 #f2 see iii4 #b4aa4 #ecb ,see ii4 #i4e2 ,rev4 xxi4 #a4 #ecc ,see iii4 #b4ae4 #ecd ,see v4 #c4h4 #ece ,see i4 #h4f4 #ecf ,see iv4 #c4f2 ,jno4 xiv4 #b4 #ecg ,see iii4 #b4d1 and ,rom4 iii4 #bj4 #ech ,see vi4 #h4ae1 and ,rom4 viii4 #ci4 #eci ,see v4 #e4aa1 and #a ,cor4 xi4 #bb4 #edj ,see ii4 #a4d1 and #b ,cor4 xii4 #b4 #eda ,see vi4 #b1 and ,gal4 iv4 #i4 #edb ,see ii4 #i4f1 and i4 ,tim4 #a4d4 #edc ,see ii4 #i4ad1 and ,mark vi4 #g4 #edd ,see v4 #c4ag1 and ,mk4 ix4 #dc1 #de4 #ede ,see v4 #i4e1 and ,mt4 xxiv4 #ac4 #edf ,see vi4 #i4i2 vi4 #e4ab1 and ,acts xvii4 #bh4 #edg ,see v4 #h4ab1 and ,heb4 ii4 #aa-ag #edh ,see vi4 #g4bi1 and ,jas4 i4 #ag4 #edi ,luke xi4 #ac4 #eej ,see i4 #f4i2 ii4 #d4e4 #eea v4 #e4ac4 #eeb ii4 #i4d4 #eec iv4 #c4aa4 #eed ii4 #i4e4 #eee iv4 #h4i4 #eef v4 #i4d4 #eeg ,see iii4 #h4d2 iv4 #b4a2 vi4 #g4h4 #eeh ,see ii4 #d4e2 v4 #g4c2 vi4 #h4bj4 #eei ,see vi4 #f4aa4 #efj ,see vi4 #h4bj4 #efa ,see iv4 #c4ag2 vi4 #d4i4 #efb ,see v4 #c4ae4 #efc ,see vi4 #g4a4 #efd ,see v4 #b4a4 #efe ,see v4 #a4f4 #eff ,see i4 #d4i4 #efg ,see iii4 #h4c4 #efh ,see vi4 #b4h1 #i4 #efi ,see iii4 #h4aj2 ii4 #i4b4 #egj ,see iv4 #g4aj2 v4 #a4d2 vi4 #g4b4 #ega ,see ii4 #i4b4 #egb ,see vi4 #e4g4 #egc iii4 #f4f to end4 #egd ,n4 #bj4f4 #ege ii4 #i4aj4 #egf i4 #h4d2 ii4 #i4b1 #aj2 vi4 #g4e1 with ,n4 #bf4c4 #egg ii4 #i4f1 with ,n4 #cf4 #egh iv4 #c4ag1 with ,n4 #bf4c4 #egi v4 #c4i2 v4 #e4g2 vi4 #e4e4 #ehj ii4 #i4a2 but see ii4 #i4h2 iv4 #h4c1 etc4 #eha iv4 #c4ag4 #ehb #df-ed4 #ehc #di1 #ej2 or1 #bb4 #ehd #df-dh1 #ea-ed2 or1 #hh4 #ehe #bb-cc1 #ab books4 #ehf #bc1 #bf1 #bg1 #ca1 #cb1 #cc2 or1 #ej4 #ehg #bb1 #bd1 #be1 #bh1 #bi1 #cj2 or1 #ej4 #ehh #cc-de1 #ab books4 #ehi #cd1 #cg1 #ch1 #ci1 #dc1 #dd4 #eij #ce1 #cf1 #dj1 #da1 #db1 #de4 #eia v4 #a4i4 #eib v4 #e4f2 ,n4 #db1 #fg4 #eic v4 #d4b and ,n4 #ae-ag4 #eid v4 #h4e2 v4 #i4c2 vi4 #f4i2 and ,n4 #bj4 #eie i4 #h4f2 i4 #d4aa2 iii4 #c4g2 and ,n4 #af1 #ag4 #eif vi4 #h4ai2 and ,n4 #aj2 #cb4 #eig v4 #a4f2 with ,n4 #ad4 #eih v4 #a4i2 with ,n4 #cf1 #ci4 #eii vi4 #d4af2 iv4 #c4aa4 #fjj ,n4 #ed4 #fja ,n4 #di;a4 #fjb vi4 #e4i2 and ,n4 #df4 #fjc iii4 #f4 #fjd ,n4 #dd4 #fje ii4 #g4b2 vi4 #a4bi2 and ,n4 #dd4 #fjf ,in meaning at least4 #fjg iv4 #g4b1 #c2 and ,n4 #dd4 #fjh iv4 #g4b1 #c2 v4 #i4c2 ,n4 #dj4 #fji ,philebus1 in iv4 #c4a4 #faj vi4 #b4ba4 #faa i4 #b4f2 v4 #c4ag2 iii4 #d4 #fab vi4 #c4af4 #fac i4 #f4f4 #fad ,n4 #ca4bb2 #cc4h4 #fae iv4 #h4b2 i4 #h4b2 v4 #e4c2 vi4 #g4db2 and ,n4 #bg;a4 #h4 #faf v4 #a4d1 and ,n4 #ai4 #fag v4 #h4c2 ii4 #i4c1 #h4 #fah i4 #h4f and ,n4 #aj4 #fai vi4 #b4b and ,n4 #ad4 #fbj vi4 #e4f and ,n4 #db1 #fg4 #fba v4 #h4c2 iii4 #d4b2 ,n4 #bg;a4 #h4 #fbb iii4 #h4h2 iv4 #c4a1 #h2 vi4 #h4g2 and ,n4 #bg;b4 #i4 #fbc ,still1 see #cj4 #fbd iv4 #h4b2 vi4 #i4i2 ,n4 #bi4 #fbe iii4 #b4d2 v4 #a4f2 v4 #e4g2 and ,n4 #bi4ah4 #fbf i4 #h4d2 ii4 #i4b1 #aj2 vi4 #g4e and ,n4 #bf4c2 #bg;a4 #aj4 #fbg vi4 #e4f2 and ,n4 #cg1 #fc4 #fbh iv4 #g4a2 vi4 #e4aj2 and ,n4 #ab4h4 #fbi vi4 #d4aj2 vi4 #e4c2 ii4 #i4g2 with ,n4 #ab1 #bb4 #fcj v4 #h4ac2 and ,n4 #bf4c4 #fca iii4 #b4b2 with ,n4 #af1 #ag4 #fcb iii4 #a4bb2 iv4 #b4a1 #b2 iv4 #g4b2 and ,n4 #ch4 #fcc ii4 #i4g2 v4 #f4f2 vi4 #e4c2 and ,n4 #ab1 #ae1 #bb1 #bf4c4 #fcd iv4 #c4h2 vi4 #g4c2 and ,n4 #dh4 #fce iv4 #c4aa2 with ,n4 #cb4 #fcf iv4 #c4ag1 #ba2 with ,n4 #cb4 #fcg iv4 #c4ag2 with ,n4 #bf4c4 #fch iv4 #g2 and ,n4 #dd4 #fci ,n4 #ee4 #fdj ii4 #g4b2 vi4 #a4bi2 and ,n4 #dd4 #fda iv4 #g4c2 vi4 #c4af2 and ,n4 #dd4 #fdb ii4 #c4i2 iii4 #d4f2 and ,n4 #df1 #eb1 #ef4 #fdc ,still1 see i4 #a4i2 iv4 #c4ca2 vi4 #d4ae2 and ,n4 #ec4 #fdd i4 #a4ab2 ii4 #c4i2 ii4 #i4b2 iv4 #c4ca2 iv4 #b4b2 and ,n4 #ec4 #fde iv4 #c4ca2 with ,n4 #cb4 #fdf ,n4 #eb4 #fdg i4 #a4aj2 iv4 #g4h2 v4 #h4c4 #fdh iii4 #d4d2 and ,n4 #ae4 #fdi ,n4 #ae4 #fej ii4 #i4e4 #fea i4 #c4a4 #feb i4 #c4b4 #fec i4 #c4c4 #fed v4 #i4a4 #fee iv4 #d4aj2 with ,n4 #ab4 #fef iv4 #c4be2 with ,n4 #be4 #feg ii4 #i4aa2 i4 #f4g2 vi4 #g4cd2 vi4 #i4aa2 with ,n4 #aj4 #feh iv4 #h4h2 and ,n4 #ea4 #fei iv4 #h4a2 and ,n4 #fb;a4 #ffj iv4 #h4a2 quoting ,empedocles2 ,n4 #dc4 #ffa iv4 #b4b2 and ,n4 #bg;b4 #ffb iv4 #c4ba2 and ,n4 #cb1 #cf1 #af4 #ffc ,n4 #bf4 #ffd iv4 #c4ag4 #ffe ii4 #c4h2 iii4 #c4d2 ,n4 #cf1 #ec4 #fff ii4 #i4f4 #ffg v4 #i4e2 and ,n4 #bh4 #ffh iv4 #g4ad2 and ,n4 #ee1 #ef4 #ffi #fa1 #fb;a4 #fgj ii4 #i4ad4 #fga #aj4 #fgb iii4 #f4f to end4 #fgc #ad1 #ae1 #af1 #ag1 #dd4 #fgd vi4 #a1 and passim4 #fge ii4 #c4af2 ii4 #d4af2 ii4 #e4b2 and ,n4 #ee4 #fgf i4 #h4ae2 i4 #a4i2 i4 #d4aj2 iv4 #c4c1 #cj4ca2 vi4 #h4c2 iv4 #g4h2 and ,n4 #b1 #c1 #d4g and #bd4 #fgg vi4 #e4f2 and ,n4 #db1 #fg4 #fgh ,all of ii4 #f2 iii4 #f4f2 iii4 #g4e2 iii4 #h4i2 iv4 #c4i2 iv4 #c4bd2 v4 #c4f1 #ae1 #ag2 v4 #d4a1 #b2 v4 #e4aj1 #ac1 #ee2 v4 #h4e1 #f2 v4 #i4c2 vi4 #b4b1 #e1 #f1 #h1 #i1 #ac2 vi4 #c4f1 #af2 vi4 #f4aj1 #ac1 #af2 vi4 #g4da2 vi4 #i4b1 #c4 #fgi v4 #i4c2 and ,n4 #ba1 #bb4 #fhj v4 #d4b2 and ,n4 #aj2 vi4 #f4i2 and ,n4 #cd4 #fha vi4 #f4i2 ,n4 #aj1 #ba4 #fhb v4 #a4e2 vi4 #e4i2 vi4 #f4af2 and ,n4 #df4 #fhc vi4 #f4af2 and ,n4 #fj4 #fhd vi4 #b4i2 and ,n4 #bf4 #fhe vi4 #d4b4 #fhf ii4 #d4e2 iv4 #h4g2 v4 #e4d2 and ,n4 #cf;b4 #fhg iv4 #c4a2 v4 #d4b2 and ,n4 #cf;c8 #fhh ii4 #e4c2 and ,n4 #ad1 #af1 #bf4 #fhi v4 #d4b2 v4 #e4d2 and ,n4 #ad4 #fij ii4 #i4a2 and ,n4 #be4 #fia iii4 #h4i2 iii4 #i4a2 v4 #a4h2 and ,n4 #cf1 #ci4 #fib v4 #e4c2 and ,n4 #cf1 #ci4 #fic i4 #c4d2 and ,n4 #aj1 #ac4 #fid ii4 #d4i2 ii4 #g4b2 vi4 #a4bi2 vi4 #c4af2 and ,n4 #dd4 #fie iv4 #i4d2 and ,n4 #dd4 #fif iii4 #d4a2 and ,n4 #dd4 #fig iv4 #f4g2 and ,n4 #dd4 #fih iv4 #c4bj2 and ,n4 #ab1 #dd4 #fii ,n4 #bj4 #gjj ,n4 #ba4 #gja iii4 #g4c1 #e2 and ,n4 #ai4 #gjb ,n4 #ee1 #ef2 #eg4 #gjc iii4 #d4b2 and ,n4 #eg4 #gjd i4 #h4b2 iii4 #b4af2 iv4 #g4ad2 vi4 #f4af2 vi4 #g4f2 and ,n4 #cb4 #gje v4 #a4a2 and ,n4 #ag1 #bf4 #gjf vi4 #e4c2 vi4 #g4ca2 and ,n4 #aa1 #ae1 #af1 #ag1 #ab4g1 #bb1 #bf4 #gjg i4 #h4c2 v4 #e4ac2 and ,n4 #ae1 #af1 #di;b4 #gjh i4 #d4aa2 i4 #h4f1 #g2 ii4 #c4ah2 iii4 #b4e1 #ae2 iii4 #h4i2 and ,n4 #af1 #ag1 #ah4 #gji i4 #h4g2 iii4 #b4b1 ,n4 #ae1 #ag4 ,alexander of ,aphrodisia taught this world was a mixture2 ii4 #g4a2 iv4 #g4ac4 #gaj iv4 #i4d2 v4 #af2 and ,n4 #bf4 #gaa ,plotinos passim2 ,n4 #be4 #gab vi4 #a4bc2 and ,n4 #ah4 ,also vi4 #i4aj1 #aa4 #gac ,passim2 ,n4 #aj1 #cg1 #fc4 #gad v4 #h4a2 and ,n4 #dc4 #gae iii4 #i4c2 and ,n4 #ca4 #gaf vi4 #b4g2 vi4 #c4bg2 and ,n4 #ai4d1 #bj2 #bg;a2 #cj4 #gag iii4 #g4c2 iv4 #d4cc2 and ,n4 #cj4 #gah ii4 #d4b-e2 ii4 #e4c2 v4 #d4b2 and ,n4 #bf4 #gai ii4 #d4ab2 etc4 #gbj ii4 #d4f2 and ,n4 #aa1 #ah4 #gba ii4 #f4b2 and ,n4 #ab4h2 #ah4 #gbb ii4 #d4aj2 and ,n4 #ab1 #af1 #ag4 #gbc v4 #a4f2 vi4 #i4aj1 #aa2 and ,n4 #aj4 #gbd vi4 #d4b2 vi4 #i4c2 and ,n4 #aj4 #gbe iv4 #g4c2 and ,n4 #ac1 #bg1 #dd4 #gbf iv4 #d4af2 and ,n4 #df4 #gbg ,might it mean an angle1 and one of its sides8 #gbh iii4 #d4b2 and ,n4 #bg4 #gbi iv4 #h4e1 #f2 and ,n4 #bg;b4 #gcj v4 #i4f2 and ,n4 #bc4 #gca v4 #a4e4 #gcb vi4 #g4ag1 #cf2 vi4 #i4i2 and ,n4 #bi4 #gcc iii4 #d4b2 iv4 #c4aa2 v4 #h4c2 v4 #a4b2 and ,n4 #bg;b4 #gcd iii4 #d4f2 and ,n4 #ce;a4 #gce vi4 #g4a2 and ,n4 #bg;a1 b4 #gcf ,creation or adornment1 ii4 #d4d1 #f2 iv4 #c4ad2 and ,n4 #ad1 #ah4 #gcg i4 #a4c2 iv4 #c4ag1 #ba2 and ,n #cb4 #gch ,bouillet ii4 #ebj4 #gci ib4 ii4 #ehd4 #gdj ib4 ii4 #fjg4 #gda ib4 ii4 #eig4 #gdb ib4 ii4 #efa4 #gdc ,b4 iii4 #fch-fej4 #gdd ib4 #fea-fec4 #gde ib4 #fed-fef4 #gdf ,bouillet ii4 #ebj4 #gdg ib4 ii4 #efb4 #gdh ib4 ii4 #ehe4 #gdi ib4 ii4 #ehh4 #gej ,biog4 #h1 #ac4 #gea ,biog4 #ag1 #ah4 #geb ,biog4 #bd4 #gec iii4 #g4a1 #d4 #ged v4 #h4d4 #gee v4 #h4e1 #f4 #gef iii4 #e4h4 #geg vi4 #c4h4 #geh i4 #h4g2 ii4 #d4d2 iii4 #h4aa2 iv4 #h4ac2 v4 #i4h4 #d4d2 iii4 #h4aa2 v4 #h4ac2 v4 #i4h4 #a4aa4 #gfb v4 #e4e4 #gfc vi4 #a4bc4 #gfd ii4 #i4d4 #gfe v4 #e4a4 #gff iii4 #e4c4 #gfg v4 #e4e4 #gfh v4 #c4e1 #f4 #gfi vi4 #a4ae4 #ggj iii4 #e4i1 #aj4 #gga iv4 #c4ad4 #ggb iv4 #g4d2 ii4 #f4b2 iii4 #b4ag4 #ggc iv4 #d4bi4 #ggd v4 #i4e4 #gge iv4 #i4c4 #ggf vi4 #a4ah4 #ggg vi4 #h4ah4 ,,concordance ,,to ,,plotinos4 ,of the two numbers in the parenthesis1 the first is the chronological book number1 the second is the reference's page in this translation4 ,a ,abandonment by ,providence1 even of the mediocre1 impossible1 iii4 #b4i 7#dg-ajeh74 ,ability or desire is the limit of man's union with the divinity1 v4 #h4aa 7#ca-efi74 ,absolute ,beauty is a formless shape1 vi4 #g4cc 7#ch-ged74 ,absolute ,evil is the goal of the degenerate soul1 i4 #h4ae 7#ea-aafc74 ,absolute ,existent is preceded by contingent1 vi4 #a4bf 7#db-hha74 ,abstraction is method of reaching divinity1 vi4 #h4ba 7#ci-haa74 ,abstraction of qualities ends in thing-in-itself1 ii4 #d4aj 7#ab-bjg74 ,abstraction of the form produces thought of infinite1 vi4 #f4c 7#cd-fdf74 ,abundance and ,need1 myth of1 iii4 #f4ad 7#bf-cge74 ,abundance 7,poros71 myth of1 iii4 #e4b-aj 7#ej-aabe to #aadj74 ,academy1 vi4 #a4ad1 #cj 7#db-hfc1 #hhh74 ,accidents are received by the soul from matter1 v4 #i4ad 7#e-aag74 ,accidents1 is the fifth physical category of ,plotinos1 vi4 #c4c 7#dd-icg74 ,accomplishments are only temporary crutches for development1 i4 #d4af 7#df-ajdj74 ,accretion1 foreign1 is the nature of ugliness1 i4 #f4e 7#a-dh74 ,accretions to soul1 and body1 are removed from soul by philosophic separation1 i4 #a4ab 7#ec-abjd74 ,action and experience does not include prediction with its responsiveness1 and is underlayed by transmission1 reception1 and relation1 vi4 #a4bb 7#db-hgd74 ,action and experiencing1 ,aristotelian category1 vi4 #a4ae 7#db-hfc74 ,action and passion iii4 #c4b 7#dh-ajgh74 ,action and reaction form but a single genus1 vi4 #a4ai 7#db-hgj74 ,action and suffering cannot be separate categories1 but are subsumed under movement1 vi4 #a4ag 7#db-hff74 ,action does not figure among true categories1 vi4 #b4af 7#dc-ibj74 ,action is natural on both wholes and parts1 iv4 #d4ca 7#bh-dhg74 ,action1 uniform1 is exerted by body and varied by the soul1 iv4 #g4d 7#b-fb74 ,actions1 some appear imperfect when not joined to time1 vi4 #a4ai 7#db-hfh74 ,actions do not control freedom of will and virtue1 vi4 #h4e 7#ci-ggi74 ,active life predisposes to subjection to enchantments1 iv4 #d4dc 7#bh-ejg74 ,activity of soul is triple3 thought1 self-preservation and creation1 iv4 #h4c 7#f-abe74 ,actors good and bad1 are rewarded by the manager3 so are souls1 iii4 #b4ag 7#dg-ajgb74 ,actual1 everything is actual in the intelligible world1 ii4 #e4c 7#be-cdf74 ,actual matter cannot be anything1 as it is non-being1 ii4 #e4b1 #d 7#be-cdc to #cdg74 ,actuality and potentiality1 iii4 #i4h 7#ac-bbe74 ,actuality and potentiality are inapplicable to the divinity1 ii4 #i4a 7#cc-fjj74 ,actualization1 continuous1 constitutes ,intelligence1 iv4 #g4ac 7#ah71 7#b-hd72 iv4 #h4f1 #g 7#f-abi1 #acj74 ,actualization is a far better category than doing or acting1 vi4 #a4ae 7#db-hfc74 ,actualization is prior to potentiality 7devolution71 iv4 #g4h 7#aa71 7#b-gd74 ,actualization of soul in life1 is the sole use of its existence1 iv4 #h4e 7#f-abg74 ,actualization1 single and simple1 iv4 #g4ab 7#ag71 7#b-hc74 ,actualization when appearing is harmonized to its seminal reason1 vi4 #c4af 7#dd-ifj74 ,actualizations are none of bodies that enter into a mixture1 iv4 #g4h 7#aj71 7#b-gb74 ,actualizations are the condition of ,intelligence1 because its thought is identical with its essence1 v4 #i4c 7#e-ajd74 ,actualizations1 permanent1 form the hypostasis1 v4 #c4ab 7#di-aaaa74 ,actualizations1 relative1 are sensations1 not experiences1 iv4 #f4b 7#da-hca74 ,acuteness may destroy excessive ecstatic vision1 v4 #h4aa 7#ca-egj74 ,administration by ,jupiter does not imply memory1 iv4 #d4i 7#bh-dec74 ,admiration of his handiwork1 by the ,creator1 refers to the world-model1 v4 #h4h 7#ca-efd74 ,admiration of the world1 by ,plato1 supplements his hatred of the body1 ii4 #i4ag 7#cc-fcc74 ,adrastea1 law of1 is justice1 ii4 #c4h 7#eb-aagc72 iii4 #b4d1 #ac 7#dg-ajdi to #ajfb74 ,adulteries not produced by planet-positions1 ii4 #c4f 7#eb-aaga74 ,adumbrations of superior principles1 i4 #f4h 7#a-eb74 ,advantages resulting from ecstasy1 v4 #h4aa 7#ca-egj74 ,aeon ,jesus1 is unaccountable1 ii4 #i4a 7#cc-fja74 ,aeon1 see eternity1 throughout1 iii4 #g4a sqq 7#de-ihe74 ,aesthetic sense appreciates beauty1 i4 #f4b 7#a-db74 ,affection and weaknesses of man subject him to magic1 iv4 #d4dd 7#bh-ejh74 ,affection of matter1 definition of soul2 if such1 whence is she8 iv4 #g4c4;d 7#b-ei74 ,affections are common to soul and body2 not all are such1 i4 #a4e 7#ec-aaig74 ,affections caused by incorporeal's affective part1 iii4 #f4d 7#bf-ceg74 ,affections1 derivation of qualities from them is of no importance1 vi4 #a4aa 7#db-heg74 ,affections of soul1 like a musician playing a lyre1 iii4 #f4d 7#bf-ceh74 ,affections produced by tension in lyre-strings1 iv4 #g4h 7#b-ge74 ,age1 pun on aeons1 iii4 #g4d 7#de-iib74 ,aggregate1 composite1 see combination1 i4 #a4a 7#ec-aaia74 ,aggregate individual1 formed by uniting of soul and body1 i4 #a4f 7#ec-aaig74 ,aggregate of molecules could not possess life and intelligence1 iv4 #g4b1 #c 7#b-eg74 ,agriculture1 v4 #i4aa 7#e-aad74 ,aid to magnitude-perception1 is color-difference1 ii4 #h4a 7#ce-fha74 ,air and fire1 action of1 not needed by ,heaven1 ii4 #a4h 7#dj-hbf74 ,air contained in intelligible world1 vi4 #g4aa 7#ch-gbj74 ,air not necessary1 even for hearing1 iv4 #e4e 7#bi-ebc74 ,air1 relation to light1 iv4 #e4f 7#bi-ebd74 ,air1 useless as transmitting medium1 iv4 #e4c 7#bi-eai74 ,alexander of ,aphrodisia's theory of mixture1 iv4 #g4b1 #h 7#b-eh1 #gb72 iii4 #a4g 7#c-if74 ,alienation1 v4 #a4aj 7#aj-aij74 ,all in all1 iii4 #h4h 7#cj-edc72 iv4 #c4h 7#bg-djb74 ,all is intelligence1 vi4 #g4ag 7#ch-gbi74 ,all things are united by a common source1 vi4 #g4ab 7#ch-gba74 ,all things1 how the same principle can exist in them1 vi4 #d4f 7#bb-bie74 ,all things1 is the soul1 iii4 #d4c 7#ae-bcf74 ,all things1 transcended by their principle1 v4 #b4a 7#aa-aic74 ,alone with the alone1 i4 #f4g 7#a-ej72 vi4 #g4cd 7#ch-geg72 vi4 #i4aa 7#i-agb74 ,aloneness of ,supreme1 v4 #a4f 7#aj-ahb74 ,alteration1 definition of1 vi4 #c4bb 7#dd-igc74 ,alteration1 not constituted by composition and decomposition1 vi4 #c4be 7#dd-igh74 ,alteration of soul1 ,stoic conception1 opposed1 iii4 #f4c 7#bf-cee74 ,alternate living in ,intelligence and world1 by soul1 iv4 #h4d 7#f-abf74 ,alternate rising and falling of soul when in body1 iii4 #a4h 7#c-ig74 ,amphibians1 souls are1 iv4 #h4dh 7#f-abf74 ,analogy explains prediction1 iii4 #c4f 7#dh-ajhf74 ,analogy only allows us to attribute physical qualities to the ,supreme1 vi4 #h4h 7#ci-ghe74 ,analysis1 contingency is eliminated in1 vi4 #h4ad 7#ci-gih74 ,analyze1 object of myths1 iii4 #e4aj 7#ej-aach74 ,anger localized in the heart1 iv4 #c4bc 7#bg-dbf72 iv4 #d4bh 7#bh-dha74 ,anger-part of earth1 iv4 #d4bh 7#bh-dhb74 ,anger-part of soul explained1 iii4 #f4b 7#bf-ced74 ,anger-power1 does not originate in body1 iv4 #d4bh 7#bh-dha74 ,anger-trace of the soul1 originates in growth and generative power1 iv4 #d4bh 7#bh-dha74 ,animal1 existing is intelligence 7,plato7 iii4 #i4a 7#ac-bbj74 ,animal nature formed by light of soul1 i4 #a-g 7#ec-aaih74 ,animal nature1 how it is generated1 i4 #a4ab17ec-abje74 ,animal1 relation of1 to human nature1 i4 #a4g 7#ec-aaii74 ,animal1 the living1 i4 #a4e 7#ec-aaif74 ,animal1 what is it1 i4 #a4a 7#ec-aaia74 ,animals1 all are born from essence1 vi4 #b4ba 7#dc-ibi74 ,animals1 are they happy8 i4 #d4a 7#df-ajai74 ,animals1 distinction to the whole1 i4 #a4g 7#ec-aaii74 ,animals1 do they possess right to living well1 i4 #d4b 7#df-ajbj74 ,animals1 four kinds1 seen in intelligence1 iii4 #i4a 7#ac-bba74 ,animals1 individual and universal1 exist later than number1 vi4 #f4ae 7#cd-ffh74 ,animals1 irrational1 must exist within intelligence1 vi4 #g4h 7#ch-gac74 ,animals1 lower nature of1 ridiculous to complain of1 iii4 #b4i 7#dg-ajei74 ,animals1 many are not so irrational as different1 vi4 #g4i 7#ch-gad74 ,animals1 their animating principle1 i4 #a4aj 7#ec-abjd74 ,animated1 universe was always1 iv4 #c4i 7#bg-djd74 ,animating principle of animals1 i4 #a4aa 7#ec-abjd74 ,answers1 how they come to prayers1 iv4 #d4da 7#bh-eje74 ,antechamber of good is intelligence1 v4 #i4b 7#e-ajd74 ,anterior things can be only in lower principles1 iv4 #d4af 7#bh-dfa74 ,anteriority in intelligible1 is order not time1 iv4 #d4a 7#bh-ddc74 ,anxiety absent from rule of world by soul1 iv4 #h4b 7#f-abb74 ,aphrodite1 see ,venus1 pun on1 iii4 #e4h 7#ej-aacg74 ,apollo1 name of ,supreme1 v4 #e4f 7#cb-ehd74 ,apostasy of soul from ,god1 v4 #a4a 7#aj-agc74 ,appearance1 by it only does matter participate in the intelligible1 iii4 #f4aa 7#bf-cfi74 ,appearance1 magnitude is only1 iii4 #f4ah 7#bf-cha74 ,appearance1 makes up unreal sense objects1 iii4 #f4ab 7#bf-cga74 ,appearance of intelligence in the intelligible1 v4 #c4h 7#di-aajb74 ,apperception-unity1 iv4 #d4a 7#bh-ddb74 ,appetite is the actualization of lustful desire1 iv4 #h4h 7#f-acb74 ,appetite keeps an affection1 not memory1 iv4 #c4bh 7#bg-dce74 ,appetite located in combination of body and soul1 iv4 #d4bj 7#bh-dfh74 ,appetite not simultaneous with desire1 i4 #a4e 7#ec-aaig74 ,appetite noticed only when perceived by reason or interior sense1 iv4 #h4h 7#f-acb74 ,appetite1 when swaying soul1 leaves it passive1 iii4 #a4i 7#c-ih74 ,apportionment of spirit1 iv4 #g4h 7#b-fh74 ,appreciation of self1 v4 #a4a 7#aj-agd74 ,approach1 how the body approaches the soul1 vi4 #d4ae 7#bb-cji74 ,approach impossible in connection with non-spatial intelligible light1 v4 #e4h 7#cb-ehg74 ,approach of soul to good1 by simplification1 i4 #f4f 7#a-ej74 ,approach to ,supreme is sufficient talk of ,him1 v4 #c4ad 7#di-aaad74 ,approach to the ,first1 manner of1 v4 #e4aj 7#cb-eia74 ,approach to the soul1 which is lowest divine1 v4 #a4g 7#aj-ahf74 ,approaching of soul's rejection of form1 proves formlessness of the ,supreme1 vi4 #g4cd 7#ch-gef74 ,archetype of the world1 the intelligible is1 v4 #a4d 7#aj-agh74 ,archetype1 universal1 contained by intelligence1 v4 #i4i 7#e-aab74 ,archetypes1 vi4 #e4h 7#bc-cbb74 ,aristotelian category of ,when8 vi4 #a4ac 7#db-hfj74 ,aristotelian distinction1 actuality and potentiality1 ii4 #e4a 7#be-cda74 ,aristotle was wrong in considering rough1 rare and dense qualities1 vi4 #a4aa 7#db-heg74 ,art intelligible1 creates the artist and later nature1 v4 #h4a 7#ca-eeb74 ,art makes a statue out of rough marble1 v4 #h4a 7#ca-eeb74 ,artificial movements1 vi4 #c4bf 7#dd-ihj74 ,artist of the universe is the soul1 iv4 #g4ac 7#b-hd74 ,arts1 auxiliary1 which help the progress of nature1 v4 #i4aa 7#e-aae74 ,arts1 dependent on the soul1 v4 #i4ad 7#e-aah74 ,arts1 most achieve their own ends1 iv4 #d4ca 7#bh-dhh74 ,arts1 some1 merely earthly1 others more intelligible1 v4 #i4aa 7#e-aad74 ,ascended soul1 not even1 need be divided1 iv4 #d4a 7#bh-ddb74 ,ascension of sign1 absurd1 ii4 #c4f 7#eb-aaga74 ,ascension of soul in ecstasy1 vi4 #i4aa 7#i-agj74 ,ascension to ,divinity1 iv4 #g4aj 7#b-gi74 ,ascension towards divinity1 process of life1 i4 #f4g 7#a-ej74 ,ascent cannot stop with the soul1 why8 v4 #i4d 7#e-ajf74 ,ascent of life witnessed to disappearance of contingency1 vi4 #h4ae 7#ci-hja74 ,ascent of the soul psychologically explained1 vi4 #d4af 7#bb-caj74 ,aspects and houses1 absurdity1 ii4 #c4d 7#eb-aafh74 ,assimilation depends on taking a superior model1 i4 #b4g 7#ai-bfg74 ,assimilation of matter1 not complete in earthly defects1 v4 #i4ab 7#e-aae74 ,assimilation to divine1 key of vision to ecstasy1 i4 #f4i 7#a-ec74 ,assimilation to divinity1 is flight from world1 i4 #b4e 7#ai-bfc74 ,assimilation to divinity1 is soul's welfare and beauty4 i4 #f4f 7#a-di74 ,assimilation to divinity results only in higher virtues1 i4 #b4a 7#ai-bef74 ,assimilation to ,supreme1 by homely virtues1 indirectly1 i4 #b4c 7#ai-bfj74 ,astrologers make cosmic deductions from prognostication1 iii4 #a4b 7#c-hi74 ,astrological influence is merely an indication1 iv4 #d4cd 7#bh-did74 ,astrological influence1 partly action1 partly significance1 iv4 #d4cd 7#bh-die74 ,astrological power not due to physical soul1 iv4 #d4ch 7#bh-eja74 ,astrological system of fate1 iii4 #a4e 7#c-ib74 ,astrological theories absurd1 ii4 #c4f 7#eb-aaga74 ,astrological views of ,venus1 ,jupiter and ,mercury1 ii4 #c4e 7#eb-aafi74 ,astrologically1 divine would be blamed for unjust acts1 iii4 #b4aj 7#dg-ajei74 ,astrology confuted1 leaves influence of world-soul1 iv4 #d4cb 7#bh-dij74 ,astrology replaced by natural production of souls1 iv4 #d4ch 7#bh-eja74 ,astrology replaced by radiation of good and characteristic figures1 iv4 #d4ce 7#bh-dih74 ,astrology reveals teleology1 ii #c4g 7#eb-aagb74 ,astrology1 signs only concatenations from universal reason1 iv4 #d4c 7#bh-ejb74 ,astrology1 truth of1 judgement of one part by another1 ii4 #c4g 7#eb-aagc74 ,athens1 vi4 #a4ad 7#db-hfc74 ,atomism1 does not demand a medium for vision1 iv4 #e4b 7#bi-eaf74 ,atoms1 iii4 #a4b 7#c-hh74 ,atoms do not explain matter1 ii4 #d4g 7#ab-bjd74 ,atropos1 ii4 #c4ae 7#eb-aahb74 ,attachment to centre constitutes divinity1 vi4 #i4h 7#i-afc74 ,attention1 condition of perception1 v4 #a4ab 7#aj-aia74 ,attracting all things1 does the power and beauty of essence1 vi4 #f4ah 7#cd-fgh74 ,attribute1 fourth physical category of ,plotinos1 vi4 #c4c 7#dd-icg74 ,attributing qualities to good1 would degrade it1 v4 #e4ac 7#cb-eie74 ,audacity not in higher soul1 see boldness1 i4 #a4b 7#ec-aaib74 ,audacity the cause of human apostasy1 v4 #a4a 7#aj-agc72 v4 #b4b 7#aa-aie74 ,author of this perfection must be above it1 vi4 #g4cb 7#ch-geb74 ,autocracy of divinity1 vi4 #h4ba 7#ci-haj74 ,aversion for ugliness1 explains love of beauty1 i4 #f4e 7#a-dg74 ,avoid magic enchantments1 how to1 iv4 #d4dd 7#bh-eaj74 ,avoidance of passions1 is task of philosophy1 iii4 #f4e 7#bf-ceh74 ,bacchus1 mirror of1 iv4 #c4ab 7#bg-dji74 ,ballet1 vi4 #i4h 7#i-afe72 vi4 #b4aa 7#dc-iab74 ,ballet dancer1 iii4 #b4ag 7#dg-ajga74 ,bastard1 reason goes beyond corporeity1 ii4 #d4ab 7#ab-bab74 ,bastard reasoning1 is abstraction reaching thing in itself1 ii4 #d4aj1 #ab 7#ab-bjg1 #bab72 i4 #h4i1 #aj 7#ea-aaef72 vi4 #h4h 7#ci-ghf74 ,bath-tub1 simile of1 vi #i4h 7#i-afc74 ,beauties1 moral1 more delightful than sense-beauties1 i4 #f4d 7#a-df74 ,beautification1 by descent upon object of reason from divine1 i4 #f4b 7#a-dc74 ,beautiful1 inferior to good1 v4 #e4ab 7#cb-eic74 ,beautiful1 most things1 such only by participation1 i4 #f4b 7#a-dc74 ,beautiful1 nothing more could be imagined than the world1 ii4 #i4d 7#cc-fjf74 ,beautiful1 the ,supreme1 of three ranks of existence1 vi4 #g4db 7#ch-ggj74 ,beautiful1 what is its principle1 i4 #f4a 7#a-da74 ,beauty1 v4 #a4aa 7#aj-ahi74 ,beauty absolute1 is a formless shape1 vi4 #g4cc 7#ch-ged74 ,beauty and good1 identical1 i4 #f4f 7#a-ea74 ,beauty and power of essence attracts all things1 vi4 #f4ah 7#cd-fgh74 ,beauty appreciated by an aesthetic sense1 i4 #f4c 7#a-dc74 ,beauty belongs to men1 when they belong to and know themselves1 v4 #h4ac 7#ca-egd74 ,beauty classified along with the relatives1 vi4 #c4aa 7#dd-ieb74 ,beauty comes from form imparted by originator1 v4 #h4b 7#ca-eec74 ,beauty consists in kinship to the soul1 i4 #f4b 7#a-db74 ,beauty consists in participation in a form1 i4 #f4b 7#a-dc74 ,beauty does not figure among true categories1 vi4 #b4ag 7#dc-ibj74 ,beauty does not possess extension1 iv4 #g4h 7#b-fi74 ,beauty1 emotions of1 caused by invincible soul1 i4 #f4e 7#a-df74 ,beauty essential is ,supreme1 the shapeless shaper1 and the transcendent1 vi4 #g4cc 7#ch-ged74 ,beauty external1 appreciation of1 depends on cognition of interior beauty1 v4 #h4b 7#ca-eed74 ,beauty external1 partial1 does not mar beauty of universe1 ii4 #i4ag 7#cc-fcd74 ,beauty1 highest conceivable1 is the model1 v4 #h4h 7#ca-efd74 ,beauty1 if it is a genus1 must be one of the posterior ones1 vi4 #b4ah 7#dc-ibc74 ,beauty inferior to good1 i4 #f4i 7#a-ed74 ,beauty in last analysis is intelligible1 v4 #h4c 7#ca-eee74 ,beauty in nothing if not in ,god v4 #h4h 7#ca-efd74 ,beauty intelligible1 v4 #h 7#ca74 ,beauty intelligible1 does not shine merely on surface1 v4 #h4aj 7#ca-efh74 ,beauty interior1 could not be appreciated1 without interior model1 i4 #f4d 7#a-de74 ,beauty is creating principle of primary reason1 v4 #h4c 7#ca-eee74 ,beauty is immortal1 iii4 #e4a 7#ej-aabd74 ,beauty is inherent wisdom1 v4 #h4b 7#ca-eed74 ,beauty is symmetry1 acc4 to ,stoics1 opposed1 i4 #f4a 7#a-da74 ,beauty is unseen1 in supreme fusion1 v4 #h4aa 7#ca-egj74 ,beauty1 love for1 explained by aversion for opposite1 i4 #f4e 7#a-dg74 ,beauty makes being desirable1 v4 #h4i 7#ca-efe74 ,beauty model1 is intelligence1 hence very beautiful1 v4 #h4ac 7#ca-egc74 ,beauty not in physical characters1 but in color form1 v4 #h4b 7#ca-eec74 ,beauty of body need not imply attachment thereto1 ii4 #i4ag 7#cc-fcd74 ,beauty of daily life reviewed1 in sight1 sound1 science and morals1 i4 #f4a 7#a-dj74 ,beauty of soul is as the matter to the soul1 v4 #h4c 7#ca-eee72 #f4f 7#a-dc74 ,beauty of world1 even added to1 iv4 #c4ad 7#bg-dab74 ,beauty primary1 chiefly revealed in virtuous soul1 v4 #h4c 7#ca-eee74 ,beauty1 shining1 highest appearance of vision of intelligible wisdom1 v4 #h4aj 7#ca-efh74 ,beauty that is perceivable is a form1 beneath super beautiful1 v4 #h4h 7#ca-efd74 ,beauty transition from sense to intellectual1 i4 #f4b 7#a-dc74 ,beauty visible1 is effect and image of the intelligible1 iii4 #e4a 7#ej-aabb74 ,becoming1 v4 #a4i 7#aj-ahg74 ,begetter of intelligence must be simpler than it1 iii4 #h4h 7#cj-edb74 ,begetter of intelligence reached by intuition1 not reason1 iii4 #h4h 7#cj-edc74 ,begetting1 eternal1 is the world1 ii4 #i4c 7#cc-fjd74 ,begetting1 lower forms of1 due to seminal reasons1 iii4 #h4g 7#cj-eda74 ,begetting ,son1 by ,supreme1 result of ecstasy1 v4 #h4ab 7#ca-egb74 ,beginning1 ,heaven has none1 proves its immortality1 ii4 #a4d 7#dj-hah74 ,begotten1 nothing is in universal soul1 vi4 #d4ad 7#bb-cjg74 ,begotten what is1 not seminal reason1 contains order1 iv4 #d4af 7#bh-dfa74 ,being1 v4 #a4e1 #h 7#aj-aha and #ahf74 ,being1 above intelligent life1 iii4 #f4f 7#be-cfj74 ,being1 actualized1 less perfect than essence1 ii4 #f4a 7#ag-bde74 ,being and actualization1 constitute self-existent principle1 vi4 #h4g 7#ci-ghd74 ,being and essence identical with unity1 vi4 #i4b 7#i-adi74 ,being and quiddity earlier than suchness1 ii4 #f4b 7#ag-bdh74 ,being cannot be ascribed to matter1 vi4 #c4g 7#dd-idd74 ,being cannot precede such being1 ii4 #f4b 7#ag-bdh74 ,being contains its cause1 vi4 #g4c 7#ch-gjd74 ,being desirable because beautiful1 v4 #h4i 7#ca-eff74 ,being distinguished into four senses1 vi4 #a4b 7#db-hci74 ,being1 every one1 is a specialized organ of the universe1 iv4 #d4de 7#bh-eaj74 ,being in the intelligible is generation in the sense-world1 vi4 #c4a 7#dd-icc74 ,being is very wisdom1 v4 #h4d1 #e 7#ca-eei74 ,being loves essence as entire1 vi4 #e4aj 7#bc-cbe74 ,being lower form of1 possessed by evil1 i4 #h4c 7#ea-aade74 ,being of a soul1 iv4 #a4 7#d-ajj74 ,being of a thing displayed by its energy1 iii4 #a4a 7#c-hg74 ,being physical1 is that which is not in a subject1 vi4 #c4e 7#dd-ida74 ,being physical1 principle of all other things1 vi4 #c4d 7#dd-idj74 ,being present everywhere entire1 only solution of a puzzle1 vi4 #e4c 7#bc-cag74 ,being primary and secondary1 divided by no substantial differences1 vi4 #c4i 7#dd-idi74 ,being supra lunar1 is deity1 in intelligible1 iii4 #e4f 7#ej-aacb74 ,being supreme1 not dependent on it1 therefore above it1 vi4 #h4ai 7#ci-hjg74 ,being the basis of judgment1 in things participating in being1 vi4 #e4b 7#bc-cae74 ,being universal1 description of1 vi4 #d4b 7#bc-bhf74 ,being1 universal1 is undividable1 vi4 #d4c 7#bb-bhh74 ,beings1 all are contemplation1 iii4 #h4g 7#cj-edb74 ,beings1 all contained by intelligence generatively1 v4 #i4f 7#e-aji74 ,benefits are granted to men through the world-soul's mediation1 iv4 #d4cj 7#bh-dhf74 ,better nature of man1 not dominant because of subconscious nature1 iii4 #c4d 7#dh-ajha74 ,bewitched1 gnostics imagine intelligible entities can be1 ii4 #i4ad 7#cc-fbg74 ,beyond first1 impossible to go1 vi4 #h4aa 7#ci-gia74 ,bile1 fulfils unique role in universe1 ii4 #c4e 7#eb-aaga74 ,birds1 overweighted like sensual men1 v4 #i4a 7#e-ajb74 ,birth of subordinate deities1 inhering in ,supreme1 v4 #h4i 7#ca-eff74 ,birth of subordinate divinities does not affect power of ,supreme1 v4 #h4i 7#ca-efe74 ,birth of time reveals nature1 iii4 #g4aj 7#de-ajje74 ,blamed for its imperfections1 the world should not be1 iii4 #b4c 7#dg-ajdf74 ,blank1 mental1 differs from impression of shapeless1 ii4 #d4aj 7#ab-bjh74 ,boast of kinship with divinities1 while not being able to leave body1 ridiculous1 ii4 #i4ah 7#cc-fcg74 ,bodies added1 introduce conflicting motions1 ii4 #b4b 7#ad-bca74 ,bodies1 classification of1 vi4 #c4i 7#dd-idh74 ,bodies classified1 not only by forms and qualities and specific forms1 vi4 #c4aj 7#dd-iej74 ,bodies could not subsist with power of universal ,soul iv4 #g4c 7#b-fj74 ,bodies1 different kinds of1 why souls take on1 iv4 #c4ab 7#bg-daj74 ,bodies1 even simple1 analyzed into form and matter1 iv4 #g4a 7#b-ef74 ,bodies1 human1 more difficult to manage than world-body iv4 #h4b 7#f-aba74 ,bodies of souls1 may be related differently1 iv4 #d4bi 7#bh-dhe74 ,bodies simple1 could not exist1 without world-soul iv4 #g4c 7#b-fj74 ,bodies1 souls descend into1 why and how8 iv4 #c4h 7#bg-dja74 ,body1 activated only by incorporeal powers1 iv4 #g4h 7#b-gj74 ,body alone visible1 reason why soul is said to be in it1 iv4 #c4bj 7#bg-dai74 ,body and soul1 consequences of mixture1 i4 #a4d 7#ec-aaid74 ,body and soul forms fusion1 iv4 #d4ah 7#bh-dfe74 ,body and soul mixture impossible1 i4 #a4d 7#ec-aaie74 ,body and soul primitive relation between1 i4 #a4c 7#ec-aaid74 ,body and soul relation between iv4 #c4ai 7#bg-dah74 ,body1 anger-power1 does not originate in it1 iv4 #d4bh 7#bh-dhj74 ,body as rationalized matter1 ii4 #g4c 7#cg-fif74 ,body can lose parts1 not the soul1 iv4 #g4e 7#b-fc74 ,body cannot possess virtue1 iv4 #g4h 7#b-fi74 ,body cannot think1 iv4 #g4h 7#b-fh74 ,body contains one kind of desires1 iv4 #d4bj 7#bh-dfh74 ,body cosmic1 perfect and self-sufficient1 iv4 #h4b 7#f-abb74 ,body could not have sensation1 if soul were corporeal1 iv4 #g4f 7#b-fe74 ,body differs from real man1 i4 #a4aj 7#ec-abjb74 ,body1 does the anger-power originate in it8 iv4 #d4bh 7#bh-dhj74 ,body1 even simple1 composed of form and matter1 iv4 #g4a 7#b-ef74 ,body exerts a uniform action2 soul a varied one1 iv4 #g4d 7#b-fb74 ,body1 eyes of1 to close them1 method to achieve1 i4 #f4h 7#a-eb74 ,body grows a little after departure of soul1 iv4 #d4bi 7#bh-dhe74 ,body has single motion1 soul different ones1 iv4 #g4e 7#b-fb74 ,body1 how it approaches the soul1 vi4 #d4ae 7#bb-cji74 ,body in soul1 not soul in body1 iii1 #i4c 7#ac-bbb72 iv4 #c4bb 7#bg-dbc74 ,body is composite1 therefore perishable1 iv4 #g4a 7#b-ef74 ,body is instrument of the soul1 iv4 #g4a 7#b-ef74 ,body is not us but ours1 iv4 #d4ah 7#bh-dfe74 ,body part of ourselves1 i4 #a4aj 7#ec-abjc72 iv4 #g4a 7#b-ef74 ,body is proximate transition of the soul1 iv4 #c4bj 7#bg-dbj74 ,body is tool and matter of soul1 iv4 #g4a 7#b-ef74 ,body is within soul1 iv4 #c4bj 7#bg-dai74 ,body managed by reasoning hence imperfectly1 iv4 #h4h 7#f-acb74 ,body management1 only one phase of excursion of procession1 iv4 #h4g 7#f-aca74 ,body needs soul for life1 iv4 #c4ai 7#bg-dah74 ,body never entirely entered by the soul1 iv4 #h4h 7#f-acb74 ,body not a vase for the soul1 iv4 #c4bj 7#bg-dbj74 ,body not constituted by matter exclusively1 iv4 #g4c 7#b-fj74 ,body of demons is air or fire-like1 iii4 #e4f 7#ej-aacc72 ii4 #a4f 7#dj-hbc74 ,body of elements1 common ground of1 makes them kindred1 ii4 #a4g 7#dj-hbd74 ,body penetrated by soul1 but not by another body1 iv4 #g4h 7#b-gb74 ,body relation to soul1 is passage into world of life1 vi4 #d4ab 7#bb-cjd72 ,body1 separation of soul from it1 i4 #a4c 7#ec-aaic74 ,body sick1 soul devoted to it1 iv4 #c4d 7#bg-cie74 ,body1 superior and inferior of soul1 related in three ways1 iv4 #d4bi 7#bh-dhe74 ,body1 the soul uses as tool1 i4 #a4c 7#ec-aaic74 ,body throughout all changes1 soul powers remain the same1 iv4 #c4h 7#bg-djb74 ,body used for perception makes feeling1 iv4 #d4bc 7#bh-dge72 iv4 #g4h 7#b-fh74 ,body1 will of stars1 do not sway earthly events1 iv4 #d4cd 7#bh-did74 ,body's composition demands the substrate1 ii4 #d4aa 7#ab-bji74 ,body's elements cannot harmonize themselves1 iv4 #g4h 7#b-ge74 ,body's size nothing to do with greatness of soul1 vi4 #d4e 7#bb-bic74 ,boldness1 see ,audacity2 i4 #a4b 7#ec-aaib74 ,bond of the universe is number1 vi4 #f4ae 7#cd-fgj74 ,born philosophers alone1 reach the higher region1 v4 #i4b 7#e-ajc74 ,both men1 we always should be1 but are not1 vi4 #d4ad 7#bb-cjh74 ,boundary of intelligible1 location of soul1 iv4 #h4g 7#f-aca74 ,brains1 seat of sensation1 iv4 #c4bc 7#bg-dbe74 ,brothers of ,jupiter unissued yet1 v4 #h4ab 7#ca-egb74 ,brutalization or divinization is fate of three men in us1 vi4 #g4f 7#ch-gjh74 ,calypso1 i4 #f4h 7#a-ec74 ,capacity1 limits participation in the one1 vi4 #d4aa 7#bb-cjb74 ,care divine1 exemption from certain classes1 heartless1 ii4 #i4af 7#cc-fca74 ,care for individual things1 draws soul into incarnation1 iv4 #h4d 7#f-abd74 ,career of the soul1 what hell means for it1 vi4 #d4af 7#bb-cab72 ,castration indicates sterility of unitary nature1 iii4 #f4ai 7#bf-che74 v4 #h4ac 7#ca-egc74 ,categories1 v4 #a4d 7#aj-ahj72 v4 #c4ae 7#di-aaaf74 ,categories1 ,aristotelian and ,stoic1 vi4 #a4a 7#db-hcg74 ,categories1 ,aristotelian neglect intelligible world1 vi4 #a4a 7#db-hca74 ,categories cannot contain both power and lack of power1 vi4 #a4aj 7#db-heb74 ,categories cause one to produce manifoldness1 v4 #c4ae 7#di-aaaf74 ,categories1 four of ,stoics1 evaporate1 leaving matter as basis1 vi4 #a4bi 7#db-hhe74 ,categories1 if where and place are different categories1 many more may be added1 vi4 #a4ad 7#db-hfb74 ,categories1 movement and difference applied to intelligence1 ii4 #d4e 7#ab-bjb74 ,categories of ,plotinos do not together form quality1 vi4 #b-ad 7#dc-iah74 ,categories of ,plotinos1 five1 why none were added1 vi4 #b4i 7#dc-ijg74 ,categories of ,plotinos1 six1 ii4 #d4e 7#ab-bjb72 ii4 #f4b 7#ag-bdh72 v4 #a4d 7#aj-ahj72 vi4 #b4a1 #h1 #i 7#dc-hia1 #ijd74 ,categories of quality1 various derivatives of1 vi4 #c4ai 7#dd-ifg74 ,categories of ,stoics enumerated1 vi4 #a4be 7#db-hgh74 ,categories1 physical1 fourth and fifth1 refer to the first three1 vi4 #c4f 7#dd-idc74 ,categories1 physical1 of ,plotinos1 enumerated1 vi4 #c4c 7#dd-icg74 ,categories1 separate1 action and suffering cannot be1 vi4 #a4ag 7#db-hff74 ,categories1 single1 could not include intelligible and sense being1 vi4 #a4b 7#db-hci74 ,categories1 six1 from which all things are derived1 v4 #a4d 7#aj-ahj74 ,categories1 sources of characteristics1 in intelligible1 v4 #i4aj 7#e-aac74 ,categories1 unity is not one1 arguments against1 vi4 #b4aj 7#dc-iaj74 ,categories far better than doing or acting actualization1 vi4 #a4ae 7#db-hfc74 ,categories1 having cannot be1 because too various1 vi4 #a4bc 7#db-hgf74 ,categories of something common is absurd1 vi4 #a4be 7#db-hgh74 ,categories1 why movement is1 vi4 #c4ba 7#dd-iga74 ,cause absent1 in ,supreme1 v4 #h4g 7#ca-efc74 ,cause coincides with nature in intelligible1 vi4 #g4ai 7#ch-gce74 ,cause1 everything has1 iii4 #a4a 7#c-hf74 ,cause1 is ,supreme1 of ,heraclitus1 iii4 #a4b 7#c-hh74 ,cause1 of affections1 though corporeal1 iii4 #f4d 7#bf-cef74 ,cause of procession of world from unity1 v4 #b4a 7#aa-aic74 ,cause1 suitability of1 puts ,supreme beyond chance1 vi4 #h4ah 7#ci-hjf74 ,cause ultimate1 is nature1 iii #a4a 7#c-hg74 ,cause why souls are divine1 v4 #a4b 7#aj-age74 ,causeless origin1 really is determinism1 iii4 #a4a 7#c-hf74 ,causes1 any thing due to several1 ii4 #c4ad 7#eb-aahj74 ,causes for incarnation are twofold1 iv4 #h4a1 #e 7#f-aai1 #abh74 ,causes of deterioration1 iii4 #c4d 7#dh-ajhc74 ,causes of things in the world1 possible theories1 iii4 #a4a 7#c-hf74 ,causes proximate are unsatisfactory1 demanding the ultimate1 iii4 #a4b 7#c-hh74 ,causes ulterior always sought by sages1 iii4 #a4b 7#c-hh74 ,cave1 ,platonic simile of world1 iv4 #h4a1 #d 7#f-abj1 #abf74 ,celestial divinities1 difference from inferior1 v4 #h4c 7#ca-eef74 ,celestial light not exposed to any wastage1 ii4 #a4h 7#dj-hbg74 ,celestial things last longer than terrestrial things1 ii4 #a4e 7#dj-hai74 ,centre is father of the circumference and radii1 vi4 #h4ah 7#ci-hjd74 ,centre of soul and body1 difference between1 ii4 #b4b 7#ad-bcj74 ,ceres1 myth of soul of earth1 iv4 #d4bg 7#bh-dhj74 ,certain1 conception limiting objects1 vi4 #f4ac 7#cd-ffc74 ,chains bind soul in incarnation1 iv4 #h4d 7#f-abf74 ,chains1 golden1 on captive1 as beauty is on matter1 i4 #h4ae 7#ea-aafc74 ,chains that hold down ,saturn1 v4 #h4ac 7#ca-egc74 ,chance1 apparent1 is really ,providence1 iii4 #c4b 7#dh-ajgh74 ,chance banished by form1 limit and shape1 vi4 #h4aj 7#ci-ghi74 ,chance1 cause of suitability and opportunity1 puts them beyond it1 vi4 #h4ag 7#ci-hjd74 ,chance could not cause the centre of circular of intelligence1 vi4 #h4ah 7#ci-hjd74 ,chance does not produce supreme being1 vi4 #h4aa 7#ci-gib74 ,chance is not the cause of the good being free1 vi4 #h4g 7#ci-ghc74 ,chance1 men escape by interior isolation1 vi4 #h4ae 7#ci-hjj74 ,chance1 no room for in ,supreme1 assisted by intelligence1 vi4 #h4ag 7#ci-hjd74 ,chance1 ,supreme could not possibly be called by any one who had seen it1 vi4 #h4ai 7#ci-hjg74 ,change1 how can it be out of time1 if movement is in time1 vi4 #a4af 7#db-hfd74 ,change1 is it anterior to movement8 vi4 #c4ba 7#dd-igb74 ,change must inevitably exist in ,heaven1 ii4 #a4a 7#dj-hac74 ,changeable1 desires are1 iv4 #d4b 7#bh-dfi74 ,changeableness1 self-direction of thought is not1 iv4 #d4b 7#bh-ddd74 ,changes of fortune1 affect only the outer man1 iii4 #b4ae 7#dg-ajfg74 ,changes of the body1 do not change soul powers1 iv4 #c4h 7#bg-djb74 ,changes1 ours1 world-souls unconscious of1 iv4 #d4g 7#bh-dej74 ,chaos1 usual starting point1 causes puzzle of origin of ,god1 vi4 #h4aa 7#ci-gib74 ,character1 human1 result of former lives1 iii4 #c4d 7#dh-ajhc74 ,characteristic1 certain1 a spiritualization of terms1 ii4 #d4a 7#ab-aig72 v4 #a4d 7#aj-ahj74 ,characteristic1 if anything at all1 is a reason spiritual1 v4 #a4d 7#aj-ahj74 ,chariot1 ,god traverses heaven in one1 iv4 #c4g 7#bg-cii74 ,chastisement of souls psychologically explained1 vi4 #d4af 7#bb-caj74 ,chemical mixture described1 iv4 #g4h 7#b-gb74 ,chief1 the great ,jupiter1 third ,god1 iii4 #e4h 7#ej-aacf74 ,choir of virtues 7,stoic71 vi4 #i4aa 7#i-agj74 ,choosing is essence of consciousness1 iv4 #d4cg 7#bh-ejj74 ,chorus1 see ,ballet1 vi4 #i4h 7#i-afe74 ,circe1 i4 #f4h 7#a-ec74 ,circle1 iii4 #h4g 7#cj-edc72 v4 #a4g1 #aa 7#aj-ahd1 #aia74 ,circular movement is that of soul1 vi4 #i4h 7#i-afb1 #afd72 ii4 #b4a 7#ad-bbg72 iv4 #d4af 7#bh-dfb74 ,circular movement of heavens1 ii4 #b4b 7#ad-bcj74 ,circulating around heavens1 iii4 #d4b 7#ae-bcd74 ,cities haunted by divinities1 vi4 #e4ab 7#bc-ccb74 ,classification of purification1 result of virtue1 i4 #b4d 7#ai-bfj74 ,climate1 a legitimate governing cause1 iii4 #a4e 7#c-ic74 ,close eyes of body1 method to achieve ecstasy1 i4 #f4h 7#a-eb74 ,closeness to divinity1 permanent result of ecstasy1 v4 #h4aa 7#ca-egj74 ,clotho1 ii4 #c4ae 7#eb-aahb74 ,coelus1 7,uranus71 v4 #h4ac 7#ca-egc74 ,co-existence of unity and multiplicity demands organization in system1 vi4 #g4aj 7#ch-gaf74 ,cognition1 how it operates1 v4 #e4a 7#cb-ege74 ,cognition of intelligible objects1 admits no impression1 iv4 #f4b 7#da-hcb74 ,cold is not method of transforming breath into soul1 iv4 #g4h 7#b-fh74 ,collective nouns prove independent existence1 vi4 #f4af 7#cd-fgb74 ,combination begotten by the soul1 its nature1 vi4 #g4e 7#ch-gjh74 ,combination contains one kind of desires1 iv4 #d4bj 7#bh-dfh74 ,combination is a physical category1 vi4 #c4c 7#dd-icg74 ,combination of body and soul1 appetites located in1 iv4 #d4bj 7#bh-dfh74 ,combination of soul and body as mixture1 or as resulting product1 i4 #a4a 7#ec-aaia74 ,combination1 see ,aggregate1 #a4aa4 ,combination1 third physical category 7#ec-aaia74 of ,plotinos1 vi4 #c4c 7#dd-icg74 ,commands himself1 ,supreme does1 vi4 #h4bj 7#ci-hji74 ,common element1 growth in increase and generation1 vi4 #c4bb 7#dd-ige74 ,common ground of the elements make them kindred1 ii4 #a4g 7#dj-hbd74 ,common part1 function of1 i4 #a4aj 7#ec-abjc74 ,common to soul and body1 not all affections are1 i4 #a4e 7#ec-aaig74 ,communion of ecstasy1 vi4 #i4aa 7#i-agj74 ,communion with the divine1 as of ,minos with ,jupiter1 vi4 #i4g 7#i-afb74 ,comparative method of studying time1 iii4 #g4f 7#de-iif74 ,complaining of the world1 instead of fit yourself to it1 ii4 #i4ac 7#cc-fbe74 ,complaint1 grotesque to wisdom of creator1 iii4 #b4ad 7#dg-ajfc74 ,complaint of lower nature of animals ridiculous1 iii4 #b4i 7#dg-ajei74 ,complement of being called quality only by courtesy1 vi4 #b4ad 7#dc-iah74 ,composite aggregate1 see combination1 i4 #a4b 7#ec-aaia74 ,composite is body1 therefore perishable1 iv4 #g4a 7#b-ef74 ,composite of form and matter is everything1 v4 #i4c 7#e-ajd74 ,compositeness not denied by simplicity of the intelligent1 vi4 #g4ac 7#ch-gbb74 ,compositeness of knower not necessarily implied by knowledge1 v4 #c4a 7#di-ajij74 ,composition and decomposition are not alterations1 vi4 #c4be 7#dd-igi74 ,composition and decomposition1 explanation of1 vi4 #c4be 7#dd-igh74 ,comprising many souls makes soul infinite1 vi4 #d4d 7#bb-bia74 ,compulsory1 memory is not1 iv4 #d4h 7#bh-dea74 ,concatenation from universal reason are astrological signs1 iv4 #d4ch 7#bh-eja74 ,concatenation in all things is the universe1 v4 #b4b 7#aa-aif74 ,concatenation of causes is ,chrysippus's fate1 iii4 #a4b1 #g 7#c-hi1 #if74 ,conceiving principle is the world-soul1 iii4 #i4a 7#ac-bba74 ,concentricity of all existing things1 v4 #c4g 7#di-aaja72 v4 #e4i 7#cb-ehg74 ,conception1 true1 is act of intuition1 i4 #a4i 7#ec-abjb74 ,conformity to the universal soul1 implied they do not form part of her1 iv4 #c4b 7#bg-chi74 ,connection between sense and intelligible worlds is triple nature of man1 vi4 #g4g 7#ch-gaa74 ,connection with infinite is ,chrysippus's fate1 iii4 #a4b 7#c-hi74 ,consciousness1 iii4 #i4i 7#ac-bbf74 ,consciousness1 constituted by timeless memory1 iv4 #c4be 7#bg-dbi74 ,consciousness depends on choosing1 iv4 #d4cg 7#bh-ejj74 ,consciousness1 etymologically1 is sensation of manifoldness1 v4 #c4ac 7#di-aaac74 ,consciousness is not a pre-requisite of happiness or virtue and intelligence1 i4 #d4i1 #aj 7#df-ajcc74 ,consciousness is unitary1 though containing the thinker1 ii4 #i4a 7#cc-fja74 ,consciousness1 local and whole1 relation between not applicable to soul1 iv4 #c4c 7#bg-cib74 ,consciousness of higher soul-part dimmed by predominance or disturbance of lower1 iv4 #h4h 7#f-acb74 ,consciousness of self1 lost in ecstasy1 v4 #h4aa 7#ca-efi74 ,consciousness1 unity limits principles to three1 ii4 #i4b 7#cc-fjb74 ,consciousness would be withdrawn by differentiating reason1 ii4 #i4a 7#cc-fjb74 ,contemplating intelligence1 is horizon of divine approach1 v4 #e4g 7#cb-ehg74 ,contemplating the divinity1 a ,gnostic precept1 ii4 #i4ae 7#cc-fcj74 ,contemplation1 v4 #a4b1 #c 7#aj-age1 #agg72 v4 #c4aj 7#di-aajf74 ,contemplation1 aspired to1 by even plants1 iii4 #h4a 7#cj-eca74 ,contemplation1 everything is1 iii4 #h 7#cj74 ,contemplation1 goal of all beings1 iii4 #h4g 7#cj-edj74 ,contemplation1 immovable results in nature and reason1 iii4 #h4b 7#cj-ecc74 ,contemplation includes nature and reason1 iii4 #h4b 7#cj-ecc74 ,consequence of derivative goods of third rank1 i4 #h4b 7#ea-aadd74 ,consequences of mixture of soul and body1 i4 #a4d 7#ec-aaid74 ,constitution1 of universe1 hierarchical1 vi4 #b4a 7#ac-hib74 ,consubstantial1 v4 #a4d 7#aj-ahj74 ,contemplation1 constitution of even lower forms1 iii4 #h4a 7#cj-eca74 ,contemplation of intelligence1 demands a higher transcending unity1 v4 #c4aj 7#di-aajf74 ,contemplation of itself made essence intelligence1 v4 #b4a 7#aa-aic74 ,contemplation only one phase of excursion of procession1 iv4 #h4g 7#f-aca74 ,contemplation the goal of all kinds and grades of existence1 iii4 #h4f 7#cj-edj74 ,contemplation's preparation is practice1 iii4 #h4e 7#cj-ech74 ,contemporaneous is life of intelligence1 iii4 #g4b 7#de-ihi74 ,contemporary are matter and the informing principles1 ii4 #d4h 7#ab-bjf74 ,contingence applicable to ,supreme1 under new definition only1 vi4 #h4h 7#ci-ghe74 ,contingence not even applies to essence1 let alone super-essence1 vi4 #h4i 7#ci-ghg74 ,contingency1 disappearance of1 witnessed to by ascent of life1 vi4 #h4ae 7#ci-hja74 ,contingency illuminated in analysis1 vi4 #h4ad 7#ci-gih74 ,contingent existence1 precedes absolute1 vi4 #a4bf 7#db-hha74 ,continuance need not interfere with fluctuation1 ii4 #a4c 7#dj-haf74 ,continuity between nature and elements1 there is none1 iv4 #d4ad 7#bh-dei74 ,continuous procession1 necessary to ,supreme1 iv4 #h4f 7#f-abi74 ,contraries1 are those things that lack resentments1 vi4 #c4bj 7#dd-ifh74 ,contraries passing into each other1 ,heraclitus1 iv4 #h4a 7#f-aai74 ,contraries teach appreciation1 iv4 #h4g 7#f-aca74 ,contrariness is not the greatest possible difference1 vi4 #c4bj 7#dd-ifh74 ,contrary contained in reason1 constitute its unity1 iii4 #b4af 7#dg-ajfi74 ,conversion effected by depreciation of the external and appreciation of herself1 v4 #a4a 7#aj-agd72 see v4 #a4g4 ,conversion of soul towards herself1 only object of virtue1 i4 #d4aa 7#df-ajce74 ,conversion of souls1 iv4 #c4f1 #g 7#bg-cig1 #cii72 iv4 #h4d 7#f-abf74 ,conversion of super-abundance1 back towards one1 v4 #b4a 7#aa-aid74 ,conversion produced by purification1 i4 #b4d 7#aj-bfa74 ,conversion to good and being in itself depends on intelligence1 vi4 #h4d 7#ci-ggh74 ,conversion towards divinity1 result of ecstasy1 v4 #h4aa 7#ca-egj74 ,co-ordination of universe1 truth of astrology1 ii4 #c4g 7#eb-aagc74 ,corporeal1 if soul is1 body could not possess sensation1 iv4 #g4f 7#b-fe74 ,corporeity is nonentity because of lack of unity1 iii4 #f4f 7#bf-cfb74 ,corporeity not in matter of thing itself1 ii4 #d4ab 7#ab-bab74 ,correspondence of sense-beauty1 with its idea1 i4 #f4b 7#a-dc74 ,cosmic intellect1 relation with individual1 i4 #a4g 7#ec-aaii74 ,counterfeit implied by true good1 vi4 #g4bf 7#ch-gdc74 ,courage is no longer to fear death1 i4 #f4f 7#a-di74 ,courage of soul's anger part explained1 iii4 #f4b 7#bf-ced74 ,creation by divinity glancing at intelligence above1 iv4 #c4aa 7#bg-djh74 ,creation by foresight1 not result of reasoning1 vi4 #g4a 7#ch-fii74 ,creation by mere illumination1 gnostic1 opposed1 ii4 #i4aa 7#cc-fba74 ,creation drama1 the world-soul could not have gone through1 ii4 #i4d 7#cc-fje74 ,creation is effusion of super-abundance1 v4 #b4a 7#aa-aid74 ,creation limited to world-soul because nearest to intelligible world1 iv4 #c4f 7#bg-cig74 ,creation of sense-world1 not by reflection1 but self-necessity1 iii4 #b4b 7#dg-ajdd74 ,creation of world1 how it took place1 v4 #h4g 7#ca-efb74 ,creation1 why denied human souls1 iv4 #c4f 7#bg-cig74 ,creative is the universal soul1 not preservative1 ii4 #c4af 7#eb-aahc74 ,creative motives1 ii4 #i4d 7#cc-fje74 ,creator admires his handiwork1 v4 #h4h 7#ca-efd74 ,creator and preserver1 is the good1 vi4 #g4bc 7#ch-gdj74 ,creator and world1 are not evil1 ii4 #i 7#cc74 ,creator is outside of time1 iii4 #g4e 7#de-iid74 ,creator so wise that all complaints are grotesque1 iii4 #b4ad 7#dg-ajfc74 ,creator testified to1 by the world1 iii4 #b4c 7#dg-ajdg74 ,creator's universality1 overcame all obstacles1 v4 #h4g 7#ca-efb74 ,creator's wisdom makes complaints grotesque1 iii4 #b4ad 7#dg-ajfc74 ,credence of intelligence in itself1 v4 #e4b 7#cb-egh74 ,crimes should not be attributed to the influence of sublunary divinities1 iv4 #d4ca 7#bh-dhi74 ,criticism of world is wrong1 v4 #h4h 7#ca-efe74 ,culmination1 ii4 #c4c 7#eb-aafe74 ,cup1 cosmic1 in ,plato1 iv4 #h4d 7#f-abg74 ,cupid and ,psyche1 vi4 #i4i 7#i-aff74 ,curative1 the1 is a prominent element of life1 iii4 #c4e 7#dh-ajhd74 ,cutting off every thing else1 is means of ecstasy1 v4 #c4g 7#di-aaba74 ,cybele1 iii4 #f4ai 7#bf-che74 ,daemon helps to carry out chosen destiny1 iii4 #d4e 7#ae-bci74 ,daemon is next higher faculty of soul1 iii4 #d4c 7#ae-bce74 ,daemon is the love that unites a soul to matter1 iii4 #e4d 7#ej-aacj74 ,daemon may remain after death or be changed to ,daemon superior to predominating power1 iii4 #d4f 7#ae-bci74 ,daemon of souls is their love1 iii4 #e4d 7#ej-aacj74 ,daemon's all1 born of ,need and ,abundance1 iii4 #e4f 7#ej-aaca74 ,daemons and deities1 difference between1 iii4 #e4f 7#ej-aaca74 ,daemons are individual1 iii4 #d 7#ae74 ,daemons both related and independent of us1 iii4 #d4e 7#ae-bci74 ,daemons even in souls entering animal bodies1 iii4 #d4f 7#ae-bdj74 ,daemons follow ,supreme1 v4 #h4aj 7#ca-efg74 ,daemon's guidance does not hinder responsibility1 iii4 #d4e 7#ae-bch74 ,daemons in charge of punishment of soul1 iv4 #h4e 7#f-abh74 ,dance1 prearranged1 simile of star's motion1 iv4 #d4cc 7#bh-dib74 ,darkness1 existence of1 must be related to the soul1 ii4 #i4ab 7#cc-fbd74 ,darkness1 looking at1 cause of evil of soul1 i4 #h4d 7#ea-aadg74 ,death1 after1 colleagues in government of world1 iv4 #h4d 7#f-abe74 ,death1 after1 discursive reason not used1 iv4 #c4ah 7#bg-daf74 ,death1 after1 judgment and expiation1 iii4 #d4f 7#ae-bdj74 ,death1 after1 man becomes what he has lived1 iii4 #d4b 7#ae-bcd74 ,death1 after1 memory may last1 if trained1 iii4 #d4b 7#ae-bcd72 iv4 #d4e 7#bh-ddh74 ,death1 after1 rank depends on state of death1 i4 #i 7#af74 ,death1 after1 recognition and memory1 iv4 #d4e 7#bh-ddg74 ,death1 after1 soul goes to retribution1 iii4 #b4h 7#dg-ajef74 ,death1 after1 where does the soul go1 iii4 #d4f 7#ae-bdj72 iii4 #b4h 7#dg-ajef74 ,death1 at1 memories of former existences are reproduced1 iv4 #c4bg 7#bg-dcc74 ,death better than disharmony1 iii4 #b4h 7#dg-ajeg74 ,death1 how the soul splits up1 iii4 #d4f 7#ae-bda74 ,death is only separation of soul from body1 i4 #f4f 7#a-ej74 ,declination1 ii4 #c4c 7#eb-aafe74 ,decomposible1 soul is not1 merely because it has three parts1 iv4 #g4ad 7#b-hd74 ,decomposition and composition are not alteration1 vi4 #c4be 7#dd-igi74 ,decomposition and composition1 explanation of1 vi4 #c4be 7#dd-igh74 ,defects1 not in intelligible world1 v4 #i4ad 7#e-aag74 ,defects such as limping1 do not proceed from intelligence1 v4 #i4aj 7#e-aac74 ,degeneration of races1 implied by determinism1 ii4 #c4af 7#eb-aahd74 ,degeneration of soul is promoted by looking at darkness1 i4 #h4d 7#ea-aadg74 ,degrees1 admitted of1 by quality1 vi4 #c4bj 7#dd-igj74 ,degrees1 different1 of the same reality1 are intelligence and life1 vi4 #g4ah 7#ch-gcb74 ,degrees of ecstasy1 vi4 #g4cf 7#ch-gfj74 ,deities and demons1 difference between1 iii4 #e4f 7#ej-aaca74 ,deities1 second rank1 are all visible super-lunar deities1 iii4 #e4f 7#ej-aacb74 ,deliberating before making sense-man intelligence did not1 vi4 #g4a 7#ch-fih74 ,deliberation in creating of world1 gnostic opposed1 v4 #h4g1 #ab 7#ca-efa1 #ega74 ,delphi1 at middle of earth1 vi4 #a4ad 7#db-hfb74 ,demiurge1 how the gnostic created it1 ii4 #i4ab 7#cc-fbc74 ,demon1 chief1 in intelligible world is deity1 iii4 #e4f 7#ej-aacb74 ,demon is any being in intelligible world1 iii4 #e4f 7#ej-aacc74 ,demon is vestige of a soul descended into the world1 iii4 #e4f 7#ej-aacb74 ,demon1 the great1 ,platonic1 ii4 #c4i 7#eb-aagf74 ,demoniacal possession1 as explanation of disease wrong1 ii4 #i4ad 7#cc-fbg74 ,demons1 among them1 those are loves that exist by a soul's desire for good1 iii4 #e4f 7#ej-aacb74 ,demons have bodies of fire1 ii4 #a4f 7#dj-hbc72 iii4 #e4f 7#ej-aacc74 ,demons have no memories1 and grant no prayers2 in war life is saved by valor1 not by prayers1 iv4 #d4cj 7#bh-dhf74 ,demons1 no crimes should be attributed to1 iv4 #d4ca 7#bh-dhi74 ,demons not born of souls1 generated by world-soul powers1 iii4 #e4f 7#ej-aacc74 ,demons1 psychology of1 iv4 #d4dc 7#bh-ejg74 ,demons1 why not all of them are loves1 iii4 #e4f 7#ej-aacb74 ,demons1 why they are not free from matter1 iii4 #e4f 7#ej-aacc74 ,demonstration absent in ,supreme1 v4 #h4g 7#ca-efc74 ,demonstration of divinity defies1 i4 #c4a 7#bj-bfi74 ,depart from life by seeking beyond it1 vi4 #e4ab 7#bc-cca74 ,deprivation1 in soul1 is evil1 i4 #h4aa 7#ea-aaeh74 ,deprivation is matter1 and is without qualities1 i4 #h4aa 7#ea-aaeh74 ,derivatives of category of quality1 vi4 #c4ai 7#dd-ifg74 ,descartes1 ,cogito1 ergo sum1 from ,parmenides1 v4 #i4e 7#e-ajh74 ,descend1 how souls come to1 iv4 #c4ac 7#bg-daj74 ,descend1 intelligible does not1 sense-world rises1 iii4 #d4d 7#ae-bcg74 ,descent from intelligible into heaven by souls leads to recognition1 iv4 #d4e 7#bh-ddg74 ,descent from the intelligible world enables us to study time1 iii4 #g4f 7#de-iie74 ,descent into body1 does not injure eternity of soul1 iv4 #g4ac 7#b-hc74 ,descent of soul1 causes1 as given by ,plato1 iv4 #h4a 7#f-aba74 ,descent of soul into body1 iii4 #i4c 7#ac-bbb72 iv4 #h4a 7#f-abj74 ,descent of the soul1 is fall into matter1 i4 #h4ad 7#ea-aafa74 ,descent of the soul1 procedure1 vi4 #d4af 7#bb-caa74 ,descent of the soul1 psychologically explained1 vi4 #d4af 7#bb-caa74 ,descent1 souls not isolated from intelligence1 during1 iv4 #c4ab 7#bg-dji74 ,description of intelligible world1 v4 #h4d 7#ca-eeg74 ,description of universal being1 vi4 #d4b 7#bb-bhf74 ,desirability of being in its beauty v4 #h4aj 7#ca-efh74 ,desirable in itself1 is the good4 vi4 #h4g 7#ci-ghc74 ,desire not simultaneous with appetite1 i4 #a4e 7#ec-aaig74 ,desire of soul1 liver seat of1 iv4 #d4bh 7#bh-dhj74 ,desire or ability1 only limit of union with divinity1 v4 #h4aa 7#ca-egj74 ,desire to live1 satisfaction of1 is not happiness1 i4 #e4b 7#cf-fhd74 ,desires are physical1 because changeable with harmony of body1 iv4 #d4ba 7#bh-dfi74 ,desires1 double1 of body and of combination1 iv4 #d4bj 7#bh-dfh74 ,desires1 function1 relation of1 to the vegetative power1 iv4 #d4bb 7#bh-dgj74 ,destiny chosen1 helped by ,daemon1 iii4 #d4e 7#ae-bci74 ,destiny conformed to character of soul1 iii4 #d4e 7#ae-bch74 ,destiny of man1 gnostic1 is demoralizing1 ii4 #i4ae 7#cc-fbi74 ,destiny of souls1 depend on condition of birth of universe1 ii4 #c4ae 7#eb-aahb74 ,destroyed would be the universe1 if unity passed into the manifold1 iii4 #h4aj 7#cj-edg74 ,destruction of soul elements1 does it imply disappearance8 iv4 #d4bi 7#bh-dhd74 ,detachment as simplification of ecstasy1 vi4 #i4aa 7#i-agj74 ,detachment of soul at death1 how arranged naturally1 i4 #i 7#af74 ,detachment of soul by death voluntary1 forbidden1 i4 #i 7#af74 ,detailed fate not swayed by stars1 iv4 #d4ca 7#bh-dhh74 ,details1 fault in1 cannot change harmony in universe1 ii4 #c4af 7#eb-aahe74 ,determinate form1 v4 #a4g 7#aj-ahd72 v4 #e4f 7#cb-ehd74 ,determinateness1 impossible of one1 v4 #e4f 7#cb-ehd74 ,determination demands a motive1 iii4 #a4a 7#c-hf74 ,determination of future implied by prediction1 iii4 #a4c 7#c-ij74 ,determinism implies degeneration of races1 ii4 #c4af 7#eb-aahd74 ,determinism1 really1 under causeless origin1 iii4 #a4a 7#c-hf74 ,determinism supported by materialists1 iii4 #a4b 7#c-hh74 ,deterioration1 causes of1 iii4 #c4d 7#dh-ajhc74 ,development natural of essence to create a soul1 iv4 #h4f 7#f-abi74 ,deviltry confuted1 leaves influence of world-soul1 iv4 #d4cb 7#bh-dij74 ,devolution 7,platonic world scheme1 intelligence1 soul1 nature71 iv4 #g4h 7#b-fi74 ,diagram of universe1 iv4 #d4af 7#bh-dfb74 ,dialectics1 i4 #c 7#bj-bfi72 ii1 #d4aj 7#ab-bjf72 vi4 #c4a 7#dd-icd72 i4 #c4d 7#bj-bgb72 i4 #h4i 7#ea-aaef74 ,dialectics1 crown of various branches of philosophy1 i4 #c4e 7#bj-bgc74 ,dialectics1 how to conceive infinite1 vi4 #f4b 7#cd-fdd74 ,dialectics is concatenation of the world1 i4 #c4d 7#bj-bgb74 ,dialectics neglects opinion and sense opinions1 i4 #c4d 7#bj-bgb74 ,dialectics not merely instrument for philosophy 7,aristotle71 i4 #c4e 7#bj-bgc74 ,dialectics not speculation and abstract rules 7,epicurean71 i4 #c4e 7#bj-bgc74 ,dialectics science of 7judging values1 or7 discovery1 amount of real being in things1 i4 #c4d 7#bj-bgc74 ,dialectics staying in intelligible1 v4 #a4a 7#aj-agc74 ,dialectics three paths1 philosopher1 musician and lover1 i4 #c4a 7#bj-bfi74 ,dialectics two fold1 first ascent to intelligible and then how to remain1 i4 #c4a 7#bj-bfi74 ,dialectics without it1 lower knowledge would be imperfect1 i4 #c4f 7#bj-bgd74 ,differ1 souls do1 as the sensations1 vi4 #d4f 7#bb-bid74 ,difference and identity1 implied by triune process of categories1 vi4 #b4h 7#dc-ije74 ,difference between celestial and inferior divinities1 v4 #h4c 7#ca-eef74 ,difference between human and cosmic incarnation1 iv4 #h4c 7#f-abc74 ,difference1 greatest possible1 is not contrariness1 vi4 #c4bj 7#dd-ifh74 ,difference of ,supreme from second1 is profound1 v4 #e4c 7#cb-ehj74 ,difference1 or category1 v4 #a4d 7#aj-ahj74 ,differences1 minor1 derived from matter1 v4 #i4ab 7#e-aae74 ,differences of color1 aid to discriminate magnitudes1 ii4 #h4a 7#ce-fha74 ,differences of soul1 retained on different levels1 iv4 #c4e 7#bg-cif74 ,differences of things1 depend on their seminal reasons1 v4 #g4a 7#ah-beb74 ,differences1 some are not qualities1 vi4 #c4ah 7#dd-ife74 ,differentials of beings1 are not genuine qualities1 vi4 #a4af 7#db-hec74 ,difficulties of understanding1 clear to intelligence1 iv4 #i4e 7#h-adf74 ,dimension and number are so different as to suggest different classifications1 vi4 #b4ac 7#dc-iaf74 ,diminished1 essence is not1 though divisible1 vi4 #d4d 7#bb-bij74 ,dione1 iii4 #e4b 7#ej-aabf74 ,disappearance of form1 implies that of size1 ii4 #h4a 7#ce-fhb74 ,disappearance of soul parts1 does it imply destruction1 iv4 #d4bi 7#bh-dhd74 ,discontent1 divine1 and transforms virtues1 homely into higher1 i4 #b4g 7#ai-bfg74 ,discontent1 divine1 supplement of homely virtues1 i4 #b4g 7#ai-bfg74 ,discord1 cause of incarnation1 iv4 #h4a 7#f-aai74 ,discursive reason1 v4 #a4aj1 #aa 7#aj-ahi72 v4 #c4ad 7#di-aaae72 v4 #e4a 7#cb-ege72 v4 #i4d 7#e-ajf74 ,discursive reason cannot turn upon itself1 v4 #c4b 7#di-ajia74 ,discursive reason1 its function1 v4 #c4a 7#di-ajij74 ,discursive reason1 why it belongs to soul1 not to intelligence1 v4 #c4c 7#di-ajic74 ,discursive reason's highest part1 receives impressions from its intelligence1 v4 #c4c 7#di-ajib74 ,disease1 as demoniacal possession wrong1 ii4 #i4ad 7#cc-fbg74 ,disharmony1 vice is1 iii4 #f4b 7#bf-ceb74 ,disharmony with laws of universe1 worse than death1 iii4 #b4h 7#dg-ajeg74 ,displacement1 movement is single1 vi4 #c4bd 7#dd-igg74 ,disposition1 difficulty of mastering these corporeal dispositions1 i4 #h4h 7#ea-aaed74 ,distance from a unity is multitude and an evil1 vi4 #f4a 7#cd-fdc74 ,distance from the ,supreme1 imperfection1 iii4 #c4c 7#dh-ajhj74 ,distinction between spiritual1 psychic and material1 due to ignorance of other people's attainments1 ii4 #i4ah 7#cc-fcg74 ,distinction in intelligibles1 7good above beauty71 i4 #f4i 7#a-ec74 ,distinguish1 object of myths1 iii4 #e4aj 7#ej-aach74 ,distinction1 ,philonic1 between the ,god1 and ,god1 vi4 #g4a 7#ch-fig74 ,distinguishing of being1 quality and differences absurd1 vi4 #c4ah 7#dd-ife74 ,distraction by sensation1 makes us unconscious of higher part1 iv4 #h4h 7#f-acb74 ,divergence from ,plato1 forces ,plotinos to demonstrate categories1 vi4 #b4a 7#dc-hia74 ,diversity from same parents depends on manner of generation1 v4 #g4b 7#ah-bec74 ,diversity of relations of all things connected with the first1 v4 #e4i 7#cb-ehi74 ,divided1 not even the ascended soul need be1 iv4 #d4a 7#bh-ddb74 ,divided1 time cannot be without soul's action1 iv4 #d4ae 7#bh-dfj74 ,divine sphere1 limited by soul1 downwards1 v4 #a4g 7#aj-ahf74 ,diviner1 duty of1 is to read letter traced by nature1 iii4 #c4f 7#dh-ajhg74 ,divinities begotten by actualization of intelligence1 vi4 #i4i 7#i-afh74 ,divinities begotten by silent intercourse with the one1 vi4 #i4i 7#i-aff74 ,divinities celestial and inferior1 difference between1 v4 #h4c 7#ca-eef74 ,divinities contained in ,supreme1 dynamically1 by birth1 v4 #h4i 7#ca-eff74 ,divinities haunt the cities1 vi4 #e4ab 7#bc-ccb74 ,divinities hidden and visible1 v4 #a4d 7#aj-agh74 ,divinity absent only1 for non-successful in avoiding distraction1 vi4 #i4g 7#i-afa74 ,divinity and also the soul is always one1 iv4 #c4h 7#bg-djj74 ,divinity constituted by attachment to centre1 vi4 #i4h 7#i-afc74 ,divinity distinguished ,philonically1 the ,god1 and ,god1 vi4 #g4a 7#ah-bea74 ,divinity1 resemblance to1 in soul's welfare1 i4 #f4f 7#a-di74 ,divinity within us1 single and identical in all1 vi4 #e4a 7#bc-cad74 ,divinization1 as ,cupid and ,psyche1 vi4 #i4i 7#i-aff74 ,divinization of brutalization1 is fate of three men in us1 vi4 #g4f 7#ch-gjh74 ,divisible1 all bodies are fully1 iv4 #g4h 7#b-fh74 ,divisible and indivisible can soul be simultaneously1 iv4 #c4ai 7#bg-dag74 ,divisible and indivisible is soul1 iv4 #b4b 7#ba-bgi74 ,divisible beings1 existence of1 iv4 #b4a 7#ba-bgf74 ,divisible intelligence is not1 v4 #c4e 7#di-ajif74 ,divisible is essence though not diminished1 vi4 #d4d 7#bb-bij74 ,divisible of soul1 mixture and double1 ii4 #c4i 7#eb-aagf74 ,divisible soul is not unifying manifold1 sensation1 iv4 #g4f 7#b-fe74 ,divisibility1 v4 #a4g 7#aj-ahd74 ,divisibility1 goal of sense1 growth and emotion1 iv4 #c4ai 7#bg-dah74 ,divisibility of soul in vision of intelligible wisdom1 v4 #h4aj 7#ca-efg74 ,division1 between universal soul and souls impossible1 iv4 #c4b 7#bg-cij74 ,division1 characteristic of bodies not of soul1 iv4 #b4h 7#ba-bgf74 ,dominant1 better nature is not1 because of sub-consciousness1 iii4 #c4d 7#dh-ajha74 ,double cause of incarnation1 motive and deeds1 iv4 #h4d 7#f-abe74 ,double1 ,hercules symbolizes the soul1 i4 #a4ab 7#ec-abjf74 ,doubleness of everything1 including man1 vi4 #c4d 7#dd-ich74 ,doubleness of soul1 reasons and ,providence1 iv4 #f4b 7#da-hcb72 iii4 #c4d 7#dh-ajha74 ,doubleness of souls1 suns1 stars1 ii4 #c4i 7#eb-aage74 ,doubleness of wisdom1 i4 #b4f 7#ai-bfe74 ,doubleness of world soul1 ii4 #b4c 7#ad-bcc74 ,doubleness1 see pair1 or dyad1 of every man1 ii4 #c4i 7#eb-aagf74 ,doubt of existence of divinity1 like dreamers who awake1 to slumber again1 v4 #e4aa 7#cb-eib74 ,drama as a whole1 iii4 #b4ag 7#dg-ajga74 ,drama of life1 parts played badly by the evil1 iii4 #b4ag 7#dg-ajgb74 ,drama1 simile of1 allows for good and evil within reason1 iii4 #b4ag 7#dg-ajgj74 ,dream of the good is form1 vi4 #g4bh 7#ch-gde74 ,dream of the soul is sensation1 from which we must wake1 iii4 #f4f 7#bf-cfc74 ,dreamers who wake1 only to return to dreams like doubters of divinity1 v4 #e4aa 7#cb-eic74 ,driver and horses1 simile of1 ,platonic1 ii4 #c4ac 7#eb-aagi74 ,dualism breaks down just like monism1 vi4 #a4bg 7#db-hhc74 ,duality 7form and matter7 in all things1 iv4 #g4a 7#b-ef74 ,duality of every body1 ii4 #d4e 7#ab-bjj74 ,duration has nothing to do with happiness1 i4 #e4a 7#cf-fhd74 ,duration increases unhappiness1 why not happiness8 i4 #e4f 7#cf-fhf74 ,duration of happiness does not affect its quality1 i4 #e4e 7#cf-fhe74 ,duration of time1 as opportunity1 is of importance to virtue1 i4 #e4aj 7#cf-fhi74 ,dyad1 or doubleness1 v4 #e4d 7#cb-eha74 ,dyad1 see pair1 vi4 #b4aa 7#dc-iad74 ,earth and fire contained in the stars1 ii4 #a4f 7#dj-hbb74 ,earth can feel as well as the stars1 iv4 #d4bb 7#bh-dga74 ,earth contains all the other elements1 ii4 #a4f 7#dj-hbc74 ,earth exists in the intelligible1 vi4 #g4aa 7#ch-gah74 ,earth feels and directs by sympathetic harmony1 iv4 #d4bf 7#bh-dgg74 ,earth1 model of the new1 gnostic1 unreasonable1 ii4 #i4e 7#cc-fjh74 ,earth1 postulated by ,plato1 as being basis of life1 ii4 #a4g 7#dj-hbc74 ,earth senses may be different from ours1 iv4 #d4bf 7#bh-dgh74 ,earth1 what passions suitable to it1 iv4 #d4bb 7#bh-dga74 ,earthly events1 not to be attributed to stars1 body or will1 iv4 #d4ce 7#bh-die74 ,earth's psychology1 iv4 #d4bg 7#bh-dgi74 ,ecliptic's inclination to equator1 v4 #h4g 7#ca-efc74 ,ecstasy as divine spectacle1 vi4 #i4aa 7#i-afi74 ,ecstasy as intellectual contact with sudden light1 v4 #c4ag 7#di-aabj74 ,ecstasy described1 iv4 #h4a 7#f-aai74 ,ecstasy ends in a report of seeing ,god beget a ,son1 v4 #h4ab 7#ca-ega74 ,ecstasy ends in fusion with divinity1 and becoming own object of contemplation1 v4 #h4aa 7#ca-egj74 ,ecstasy ends in rest and ,saturnian realm1 v4 #h4aa 7#ca-egj74 ,ecstasy ends in vision which is not chance1 vi4 #h4ba 7#ci-hjg74 ,ecstasy1 experience of1 i4 #f4g 7#a-ej74 ,ecstasy has two advantages following1 self-consciousness and possession of all things1 v4 #h4aa 7#ca-egj74 ,ecstasy illustrated by secrecy of mystery-rites1 vi4 #i4aa 7#i-afi74 ,ecstasy in soul does not think ,god1 because she doesn't think1 vi4 #g4ce 7#ch-gei74 ,ecstasy is possession by divinity1 v4 #h4aj 7#ca-efg74 ,ecstasy1 land-marks on path to1 i4 #f4i 7#a-ed74 ,ecstasy1 mechanism of1 v4 #h4aa 7#ca-efi74 ,ecstasy1 permanent results1 v4 #h4aa 7#ca-egj74 ,ecstasy results in begotten son forming a new world1 v4 #h4ab 7#ca-ega74 ,ecstasy1 simplification1 super beauty and virtue1 vi4 #i4aa 7#i-agj74 ,ecstasy1 the degrees leading to ,god1 vi4 #gcf 7#ch-gfj74 ,ecstasy trance 7enthusiasm71 vi4 #i4aa 7#i-afi74 ,ecstasy1 trap on way to1 v4 #h4aa 7#ca-egj74 ,ecstasy1 way to approach1 first principle1 v4 #e4aj1 #aa 7#cb-eia74 ,ecstasy1 when experienced1 leads to questions1 iv4 #h4a 7#f-aai74 ,ecstasy's last stage1 vision of intelligible wisdom1 v4 #h4aj 7#ca-efh74 ,ecstasy's method1 is to close eyes of body1 i4 #f4h 7#a-eb74 ,ecstatic vision of ,god1 chief purpose of life1 i4 #f4g 7#a-ea74 ,ecstatic1 subsequent experiences1 vi4 #i4aa 7#i-aij74 ,education and training1 memory needs1 iv4 #f4c 7#da-hce74 ,effusion of super-abundance is reation1 v4 #b4a 7#aa-aid74 ,effects1 differences in1 limited to intelligibles1 vi4 #c4ag 7#dd-ifd74 ,egyptian hieroglyphics1 v4 #h4f 7#ca-efj74 ,elemental intermediary soul1 also inadmissible1 ii4 #i4e 7#cc-fjg74 ,elemental process demands substrate1 ii1 #d4f 7#ab-bjc74 ,elements and nature1 there is continuity between1 iv4 #d4ad 7#bh-dei74 ,elements are also individual1 ii4 #a4f 7#dj-hbc74 ,elements are kindred1 through their common ground1 the universe body1 ii4 #a4g 7#dj-hbd74 ,elements1 earth contains all1 ii4 #a4f 7#dj-hba74 ,elements1 principles of physicists1 iii4 #a4c 7#c-hi74 ,elements of body cannot harmonize themselves1 iv4 #g4h 7#b-gd74 ,elements of essence can be said to be one only figuratively1 vi4 #b4aj 7#dc-iji74 ,elements of universe1 simultaneously principles and general1 vi4 #b4b 7#dc-hic74 ,elements terrestrial1 do not degrade the heaven1 ii4 #a4f 7#dj-hbc74 ,elevation of soul gradual1 v4 #c4i 7#di-aajf74 ,eliminated1 is contingency in analysis1 vi4 #h4ad 7#ci-gih74 ,emanations of a single soul1 are all souls1 iv4 #c 7#bg74 ,emanations of light from sun1 v4 #c4ab 7#di-aaab74 ,emanations of universal soul1 are individual souls1 iv4 #c4a 7#bg-chh74 ,emanations1 sense and growth tend towards divisibility1 iv4 #c4ai 7#bg-dah74 ,emigration of soul should not be forced1 i4 #i 7#aj74 ,emotion at seeing ,god1 sign of unification1 vi4 #i4d 7#i-aee74 ,emotions1 ,james ,lange1 theory of refuted1 i4 #a4e 7#ec-aaif74 ,emotions of beauty caused by invisible soul1 i4 #f4e 7#a-df74 ,enchantments1 an active life1 predisposes to subjection to1 iv4 #d4dc 7#bh-ejg74 ,enchantments1 magic1 how to avoid them1 iv4 #d4dd 7#bh-eji74 ,enchantments1 wise men escape all1 iv4 #d4dc 7#bh-ejg74 ,end and principle1 simultaneous in ,supreme1 v4 #h4g 7#ca-efc74 ,end of all other goods is the ,supreme1 i4 #g4a 7#ed-abji74 ,entelechy1 soul is not1 iv4 #b4a2 iv4 #g4h 7#ba-bgf1 #b-gd-gg74 ,energy1 displayed1 constitutes a thing's being1 iii4 #a4a 7#c-hf74 ,ennobled and intellectualized is soul1 scorning even thought1 vi4 #g4ce 7#ch-geg74 ,enthusiasm of ecstasy1 vi4 #i4aa 7#i-afi74 ,entire essence loved by being1 vi4 #e4aj 7#bc-cbe74 ,entire everywhere is universal soul1 vi4 #d4i 7#bb-cjj74 ,entire soul1 fashioned whole and individuals1 vi4 #e4h 7#bc-cbb74 ,entire soul is everywhere1 iv4 #g4e 7#b-fc74 ,entities earthly1 not all have ideas corresponding1 v4 #i4ad 7#e-aag74 ,entities incorporeal1 impassibility1 iii4 #f4a 7#bf-cea74 ,enumeration of divine principles1 vi4 #g4be 7#ch-gdb74 ,enumeration1 successive1 inevitable in describing the eternal1 iv4 #h4d 7#f-abg74 ,epicurus1 iv4 #e4b 7#bi-eaf74 ,epimetheus1 iv4 #c4ad 7#bg-dab74 ,equator to ,ecliptic1 inclination1 v4 #h4g 7#ca-efc74 ,erechtheus1 iv4 #d4dc 7#bh-ejh74 ,eros1 ,platonic myth interpretation of1 iii4 #e4b 7#ej-aabe74 ,eros1 son of ,venus1 iii4 #e4b 7#ej-aabe74 ,escape all enchantments1 how the wise men do1 iv4 #d4dc 7#bh-ejg74 ,escape1 how to1 from this world1 i4 #f4h 7#a-eb74 ,escoreal fragment1 introduction to1 iii4 #f4f 7#bf-cfj74 ,essence alone1 possesses self existence1 vi4 #f4ah 7#cd-fgh74 ,essence and being1 distinction between1 ii4 #f4a 7#ag-bde74 ,essence and stability1 distinction between4 vi4 #b4g 7#dc-ijc74 ,essence and unity1 genuine relations between1 vi4 #b4aa 7#dc-iaa74 ,essence1 by it all things depend on the good1 i4 #g4b 7#ed-abji74 ,essence cannot become a genus so long as it remains one1 vi4 #b4i 7#dc-iji74 ,essence derives its difference from other co-ordinate categories1 vi4 #b4ai 7#dc-ibc74 ,essence divisible if not thereby diminished1 vi4 #d4d 7#bb-bij74 ,essence elements can be said to be one only figuratively1 vi4 #b4aj 7#dc-iji74 ,essence entire loved by being1 vi4 #e4aj 7#bc-cbe74 ,essence1 ideas and intelligence1 v4 #i 7#e-ajb74 ,essence1 indivisible and divisible mediated between by soul1 iv4 #b 7#ba-bgf74 ,essence indivisible becomes divisible within bodies1 iv4 #b4a 7#ba-bgg74 ,essence indivisible1 description of1 iv4 #b4a 7#ba-bgg74 ,essence intelligible1 is both in and out of itself1 vi4 #e4c 7#bc-caf74 ,essence is not contingent let alone super-essence1 vi4 #h4i 7#ci-ghh74 ,essence is the origin of all animals1 vi4 #b4ba 7#dc-ibh74 ,essence1 location for the things yet to be produced1 vi4 #f4aj 7#cd-feg74 ,essence made intelligible by addition of eternity1 vi4 #b4a 7#dc-hib74 ,essence more perfect than actualized being1 ii4 #f4a 7#ag-bdg74 ,essence must be second in order to exist in ground of first1 v4 #b4a 7#aa-aic74 ,essence not stable though immovable1 vi4 #i4c 7#i-aec74 ,essence not synonymous with unity1 vi4 #b4i 7#dc-ijh74 ,essence1 number follows and proceeds from1 vi4 #f4i 7#cd-fee74 ,essence of soul derives from its being1 adding life to essence1 vi4 #b4f 7#dc-ijj74 ,essence one and identical is everywhere1 entirely present1 vi4 #d 7#bb-bhe74 ,essence relation to being1 v4 #e4e 7#cb-ehc74 ,essence unity must be sought for in it1 vi4 #e4a 7#bc-cad74 ,essence's power and beauty1 is to attract all things1 vi4 #f4ah 7#cd-fgh74 ,essential number1 vi4 #f4i 7#cd-feg74 ,eternal being1 cares not for inequality of riches4 ii1 #i4i 7#cc-faf74 ,eternal generation1 iv4 #h4d 7#f-abg72 vi4 #g4c 7#ch-gjc72 vi4 #h4bj 7#ci-hji74 ,eternal must have been the necessity to illuminate darkness1 ii4 #i4ab 7#cc-fbd74 ,eternal revealed by sense objects1 iv4 #h4f 7#f-acj74 ,eternally begotten1 is the world1 ii4 #i4c 7#cc-fjc74 ,eternity added to essence makes intelligible essence1 vi4 #b4a 7#dc-hib74 ,eternity and perpetuity1 difference between1 iii4 #g4d 7#de-iia74 ,eternity and time1 iii4 #g 7#de-ihe74 ,eternity as union of the five categories1 iii1 #g4b 7#de-ihh74 ,eternity at rest1 error in this1 iii4 #g4a 7#de-ihg74 ,eternity exists perpetually1 iii4 #g4 introd4 7#de-ihe74 ,eternity1 from1 is providence the plan of the universe1 vi4 #h4ag 7#ci-hjc74 ,eternity has no future or past1 v4 #a4d 7#aj-agi72 iii4 #g4d 7#de-iib74 ,eternity is immutable in unity1 iii4 #g4e 7#de-iic74 ,eternity is infinite1 universal life1 that cannot lose anything1 iii1 #g4d 7#de-iib74 ,eternity is sempiternal existence1 iii4 #g4e 7#de-iic74 ,eternity is the model of its image1 time1 iii4 #g4 introd4 7#de-ihe74 ,eternity is to existence1 as time is interior to the soul1 iii4 #g4aj 7#de-ajjh74 ,eternity is to intelligence1 what time is to the world-soul4 iii4 #g4aj 7#de-ajjg74 ,eternity kin to beauty1 iii4 #e4a 7#ej-aabd74 ,eternity not an accident of the intelligible1 but an intimate part of its nature1 iii4 #g4c 7#de-ihi74 ,eternity of soul1 not affected by descent into body1 iv4 #g4ac 7#b-hc74 ,eternity of soul proved by thinking the eternal1 iv4 #g4aj 7#b-ha74 ,eternity1 relation of1 to intelligible being1 iii4 #g4a 7#de-ihf74 ,eternity replaces time1 in intelligible world1 v4 #i4aj 7#e-aac74 ,eternity1 see ,aeon and pun on ,aeon1 iii4 #g4a 7#de-ihf74 ,evaporation1 explains a theory of mixture1 ii4 #g4b 7#cg-fid74 ,evaporation1 both ,stoic and ,aristotelian refuted1 ii1 #g4b 7#cg-fie74 ,everything is composite of form and matter1 v4 #i4c 7#e-aje74 ,everywhere and nowhere is ,supreme1 inclination and imminence1 vi4 #h4af 7#ci-hja74 ,evil1 absolute1 goal of degeneration of the soul1 i4 #h4ae 7#ea-aafc74 ,evil1 an evil is life without virtue1 i4 #g4c 7#ed-abaj74 ,evil are doers1 who play their parts badly in drama of life1 iii4 #b4ag 7#dg-ajga74 ,evil as an obstacle to the soul1 i4 #h4ab 7#ea-aaei74 ,evil as infinite and formlessness as itself1 i4 #h4c 7#ea-aade74 ,evil cannot be possessed within the soul1 i4 #h4aa 7#ea-aaeh74 ,evil constituted by indetermination1 success and lack1 i4 #h4d 7#ea-aadg74 ,evil creator and world are not1 ii4 #i 7#cc-eii74 ,evil effects of suicide on soul itself1 i4 #i 7#af-bdc74 ,evil even is a multitude1 vi4 #f4a 7#cd-fdc74 ,evil external and internal1 relation between1 i4 #h4e 7#ea-aadi74 ,evil1 how sense-objects are not1 iii4 #b4h 7#dg-ajee74 ,evil implied by good1 because matter is necessary to the world1 i4 #h4g 7#ea-aaeb74 ,evil in itself1 i4 #f4f 7#a-di74 ,evil in itself is the primary evil1 i4 #h4c 7#ea-aadf74 ,evil in the soul1 explained by virtue as a harmony1 iii4 #f4b 7#bf-ceb74 ,evil inseparable from good1 iii4 #c4g 7#dh-ajhh74 ,evil is consequence of derivative goods of third rank1 i4 #h4b 7#ea-aadd74 ,evil is no one vice in particular1 i4 #h4e 7#ea-aadh74 ,evil is soul's rushing into region of diversity1 i4 #h4ac 7#ea-aafa74 ,evil is the absence of good in the soul1 i4 #h4aa 7#ea-aaeg74 ,evil is weakness of the soul1 i4 #h4ad 7#ea-aafj74 ,evil1 its nature depends on that of good1 i4 #h4b 7#ea-aadc74 ,evil1 lower form of good1 iii4 #b4g 7#dg-ajec72 vi4 #g4aj 7#ch-gaf74 ,evil1 nature of1 i4 #h4c 7#ea-aadd74 ,evil1 necessary1 is lowest degree of being1 i4 #h4g 7#ea-aaeb74 ,evil1 neutral1 is matter1 vi1 #g4bh 7#ch-gdf74 ,evil1 none unalloyed for the living people1 i4 #g4c 7#ed-abaj74 ,evil of the soul1 explanation1 i4 #h4ae 7#ea-aafc74 ,evil only figurative and antagonist of good1 i4 #h4f 7#ea-aaej74 ,evil possesses a lower form of being1 i4 #h4c 7#ea-aade74 ,evil primary and secondary defined1 i4 #h4h 7#ea-aaee74 ,evil1 primary and secondary1 of soul1 i4 #h4e 7#ea-aadh74 ,evil primary1 is evil in itself1 i4 #h4c 7#ea-aadf74 ,evil primary is lack of measure1 7darkness71 i4 #h4h 7#ea-aaed74 ,evil secondary1 is accidental formlessness 7something obscured71 i4 #h4h 7#ea-aaee74 ,evil secondary1 is matter1 i4 #h4d 7#ea-aadf74 ,evil triumphed over1 in faculties not engaged in matter1 i4 #h4e 7#ea-aadi74 ,evil universal and unavoidable1 i4 #h4f 7#ea-aaej74 ,evil1 victory of1 accuses ,providence1 iii4 #b4f 7#dg-ajeb74 ,evils are necessary to the perfection of the universe1 ii4 #c4ah 7#eb-aahg74 ,evils even if corporeal1 caused by matter1 i4 #h4h 7#ea-aaec74 ,evil1 nature and origin of1 i4 #h 7#ea-aadb74 ,evils1 origin of1 i4 #a4i 7#ec-abja74 ,evils1 that the sage can support without disturbing happiness1 i4 #d4g 7#df-ajbi74 ,evolution impossible 7from imperfect to perfect71 iv4 #g4h 7#b-gc74 ,examination1 for it only are parts of a manifold unity apart1 vi4 #b4c 7#dc-hig74 ,examination of self1 i1 #f4i 7#a-ed74 ,examination of soul1 body must first be dissociated1 vi4 #c4a 7#dd-icd74 ,excursion down and up1 is procession of intelligence1 iv4 #h4g 7#f-aca74 ,excursion yields the soul's two duties1 body management and contemplation1 iv4 #h4g 7#f-aca74 ,exemption of certain classes from divine care1 heartless1 ii4 #i4af 7#cc-fca74 ,exile1 gnostic idea of1 opposed1 ii4 #i4f 7#cc-fji74 ,existence absolute precedes contingent1 vi4 #a4bf 7#db-hha74 ,existence1 all kinds and grades of1 aim at contemplation1 iii4 #h4f 7#cj-ech74 ,existence1 category1 v4 #a4d 7#aj-ahj74 ,existence1 descending1 graduations of1 iv4 #c4ag 7#bg-dae74 ,existence1 how infinite arrived to it1 vi4 #f4c 7#cd-fde74 ,existence in intelligible1 before application to multiple beings1 is reason1 vi4 #f4aa 7#cd-fei74 ,existence of darkness may be related to the soul ii4 #i4ab 7#cc-fbe74 ,existence of divisible things1 iv4 #b4a 7#ba-bgf74 ,existence of first1 necessary4 v4 #d4a 7#g-acd74 ,existence of intelligence1 proved1 v4 #i4c 7#e-ajd74 ,existence of manifoldness impossible1 without something simple1 ii4 #d4c 7#ab-aih74 ,existence of memory alter death1 and of heaven1 iv4 #d4e 7#bh-ddg74 ,existence of matter is sure as that of good1 i4 #h4ae 7#ea-aafb74 ,existence of object implies a previous model1 vi4 #f4aj 7#cd-feh74 ,existence of other things not precluded by unity1 vi4 #d4d 7#bb-bij74 ,existence1 primary1 will contain thought1 existence and life1 ii4 #d4f 7#ab-bjc72 v4 #f4f 7#bd-cci74 ,existence real possessed by right thoughts1 iii4 #e4g 7#ej-aacf74 ,existence sempiternal is eternity1 iii4 #g4e 7#de-iic74 ,existence the first being supra-cogitative1 does not know itself1 v4 #f4f 7#bd-cdj74 ,existence thought and life contained in primary existence1 v4 #f4f 7#bd-cch74 ,existing animal of ,plato differs from intelligence1 iii4 #i4a 7#ac-bbj74 ,experience and action1 underlying transmission1 reception1 and relation1 vi4 #a4bb 7#db-hge74 ,experience does not figure among true categories1 vi4 #b4af 7#dc-ibj74 ,experience necessary to souls not strong enough to do without it1 iv4 #h4g 7#f-aca74 ,experience of ecstasy leads to questions1 iv4 #h4a 7#f-aai74 ,experience of evil yields knowledge of good1 iv4 #h4g 7#f-aca74 ,experiences1 sensations are not1 but relative actualizations1 iv4 #f4b 7#da-hca74 ,experiment proposed1 ii4 #i4ag 7#cc-fcc74 ,expiation is condition of soul in world1 iv4 #h4e 7#f-abh74 ,expiations1 time of1 between incarnations1 iii4 #d4f 7#ae-bdj74 ,extension is merely a sign of participation into the word of life1 vi4 #d4ac 7#bb-cjf74 ,extension1 none in beauty or justice1 iv4 #g4h 7#b-fi74 ,extension1 none in soul or reason1 iv4 #g4e 7#b-fc74 ,extensions1 soul was capable of1 before the existence of the body1 vi4 #d4a 7#bb-bhe74 ,external and internal relation of evil1 i4 #h4e 7#ea-aadi74 ,external circumstances cause wealth1 poverty and vice1 ii4 #c4h 7#eb-aagd74 ,exuberant fruitfulness of one1 7see super-abundance71 v4 #c4ae 7#di-aaaf74 ,eyes implanted in man by divine foresight1 vi4 #g4a 7#ch-fig74 ,eyes impure can see nothing1 i4 #f4i 7#a-ec74 ,eyes of body1 close them1 is method to achieve ecstasy1 i4 #f4h 7#a-eb74 ,face to face1 vision of ,god1 i4 #f4g 7#a-ej74 ,faces all around the head1 simile of1 vi4 #e4g 7#bc-cbj74 ,faculty1 reawakening of1 is the memory1 not an image1 iv4 #f4c 7#da-hcc74 ,faith absent in ,supreme1 v4 #h4g 7#ca-efc74 ,faith in intelligible1 how achieved1 vi4 #i4e 7#i-aef74 ,faith teaches ,providence rules the world1 iii4 #b4g 7#dg-ajed74 ,fall into generation1 due to division into number1 iv4 #h4d 7#f-abf74 ,fall into generation may be partial and recovery from1 possible1 iv4 #d4e 7#bh-ddh74 ,fall not voluntary1 but punishment of conduct1 iv4 #h4e 7#f-abg74 ,fall of the soul as descent into matter1 i4 #h4ad 7#ea-aafa74 ,fall of the soul due to both will and necessity1 iv4 #h4e 7#f-abh74 ,fall of the soul due to guilt1 7,pythagorean71 iv4 #h4a 7#f-abj74 ,fate1 according to ,stoic ,chrysippus1 iii4 #a4b 7#c-hi74 ,fate detailed1 does not sway stars1 iv4 #d4ca 7#bh-dhi74 ,fate1 ,heraclitian1 constituted by action and passion1 iii4 #a4d 7#c-ia74 ,fate is unpredictable circumstances1 altering life currents1 iii4 #d4f 7#ae-bdb74 ,fate1 mastery of1 victory over self1 ii4 #c4ae 7#eb-aahb74 ,fate1 may be mastered1 ii4 #c4ae 7#eb-aahb74 ,fate1 obeyed by the soul only when evil1 iii1 #a4aj 7#c-ih74 ,fate of the divisible human soul1 iii4 #d4f 7#ae-bda74 ,fate of three men in us1 is brutalization or divinization4 vi4 #g4f 7#ch-gjh74 ,fate1 possible theories about it1 iii4 #a4a 7#c-hf74 ,fate spindle1 significance of1 ii4 #c4i 7#eb-aaga74 ,fate1 the ,heraclitian principle1 iii4 #a4b 7#c-hh74 ,father1 v4 #a4h 7#aj-ahf72 v4 #e4c 7#cb-ehj74 ,father1 dwells in heaven1 i4 #f4h 7#a-ec74 ,father of intelligence1 name of first1 v4 #h4a 7#ca-eea74 ,fatherland1 heaven1 i4 #f4h 7#a-ec74 ,faults are reason's failure to dominate matter1 v4 #i4aj 7#e-aac74 ,faults come not from intelligence1 but from the generation process1 v4 #i4aj 7#e-aac74 ,faults in the details cannot change harmony in universe1 ii4 #c4af 7#eb-aahe74 ,faults of the definition1 that eternity is at rest while time is in motion1 iii4 #g4a 7#de-ihg74 ,faults of the soul1 two possible1 motive and deeds1 iv4 #h4e 7#f-abh74 ,fear of death1 overcoming of1 is courage1 i4 #f4f 7#a-di74 ,feast1 divinities seated at1 meaning1 iii4 #e4aj 7#ej-aaci74 ,feeler1 the soul implied by sensation i4 #a4f 7#ec-aaih74 ,feeler1 who is the1 v4 #a4a 7#ec-aaia74 ,feeling is perception by use of body1 iv4 #d4bc 7#bh-dge74 ,feelings1 modes of passions1 i4 #a4a 7#ec-aaia74 ,fidelity1 kinship to one's own nature1 iii4 #c4a 7#dh-ajgg74 ,field of truth1 intelligence evolves over1 vi4 #g4ac 7#ch-gbc74 ,figurative expressions1 reasoning and foresight are only1 vi4 #g4a 7#cg-fii74 ,figure1 spherical and intelligible is the primitive one1 vi4 #f4ag 7#cd-fge74 ,figures have characteristic effects1 iv4 #d4ce 7#bh-dih74 ,figures pre-exist in the intelligible1 vi4 #f4ag 7#cd-fge74 ,fire and air1 action of1 not needed by heaven1 ii4 #a4h 7#dj-hbf74 ,fire and earth contained in the stars1 ii4 #a4f 7#dj-hba74 ,fire1 and light celestial1 nature1 ii4 #a4g 7#dj-hbe74 ,fire contained in intelligible world1 vi4 #g4aa 7#ch-gai74 ,fire image of1 latent and radiant1 v4 #a4c 7#aj-agg74 ,fire1 though an apparent exception1 conforms to this1 ii4 #a4c 7#dj-hag74 ,first and other goods1 #a4g 7#ed-abjh74 ,first does not contain any thing to be known1 v4 #f4f 7#bd-cci74 ,first does not know itself1 being supra-cogitative1 v4 #f4f 7#bd-cci74 ,first1 existence of1 necessary1 v4 #d4a 7#g-acd74 ,first impossible to go beyond it1 vi4 #h4aa 7#ci-gia74 ,first must be one exclusively1 making the one supra-thinking1 v4 #f4c 7#bd-cdj74 ,first principle has no need of seeing itself1 v4 #c4aj 7#di-aajf74 ,first principle has no principle1 vi4 #g4cg 7#ch-gfb74 ,first principle has no thought1 the first actualization of a hypostasis1 vi4 #g4dj 7#ch-gff74 ,first principle is above thought1 v4 #f4bf 7#bd-cch74 ,first principle may not even be said to exist1 is super-existence1 vi4 #g4ch 7#ch-gfc74 ,fit itself1 the soul must to its part in the skein1 iii4 #b4ag 7#dg-ajgb74 ,fit yourself and understand the world1 instead of complaining of it1 ii4 #i4ac 7#cc-fbe74 ,five physical categories of ,plotinos1 vi4 #c4c 7#dd-icg74 ,five ,plotinic categories1 why none more can be added1 vi4 #b4i 7#dc-ijg74 ,fleeing from intelligence1 rather than intelligence from soul1 v4 #e4aj 7#cb-eia74 ,flight from evil1 not by locality but virtue1 i4 #h4g 7#ea-aaeb74 ,flight from here below1 i4 #b4f 7#ea-aaej72 ii4 #c4i 7#eb-aage72 i4 #f4h 7#a-eb72 iv4 #h4e 7#f-abh74 ,flight from here below1 if prompt1 leaves soul unharmed1 iv4 #h4e 7#f-abh74 ,flight from world is assimilation to divinity1 i4 #b4e 7#ai-bfc74 ,flight is simplification or detachment of ecstasy1 vi4 #i4aa 7#i-agj74 ,fluctuation need not interfere with continuance1 ii4 #a4c 7#dj-haf74 ,flux1 heaven though in1 perpetuates itself by form1 ii4 #a4a 7#dj-hac74 ,flux of all beauties here below1 vi4 #g4ca 7#ch-gea74 ,followers of the king are universal stars1 ii4 #c4ac 7#eb-aagi74 ,foreign accretion is ugliness1 i4 #f4e 7#a-dh74 ,foreign sources1 derived from modification1 i4 #a4i 7#ec-abjb74 ,foreknowledge of physician like plans of ,providence1 iii4 #c4e 7#dh-ajhe74 ,foresight and reasoning are only figurative expressions1 vi4 #g4a 7#ch-fii74 ,foresight by ,god of misfortunes1 not cause of senses in man1 vi4 #g4a 7#ch-fig74 ,foresight1 eyes implanted in man by it1 vi4 #g4a 7#ch-fig74 ,foresight of creation1 not result of reason1 vi4 #g4a 7#ch-fih74 ,form and light1 two methods of sight1 v4 #e4g 7#cb-ehf74 ,form and matter in all things1 iv4 #g4a 7#b-ef74 ,form and matter intermediary between1 is sense-object1 iii4 #f4ag 7#bf-cha74 ,form as model1 for producing principle1 v4 #h4g 7#ca-efb74 ,form being unchangeable1 so is matter1 iii4 #f4aj 7#bf-cfh74 ,form difference of matter1 due to that of their intelligible sources1 vi4 #c4h 7#dd-idf74 ,form1 disappearance of1 implies that of size1 ii4 #h4b 7#ce-fhb74 ,form exterior is the overshadowed1 inactive parts of the soul1 iii4 #d4b 7#ae-bce74 ,form improves matter1 vi4 #g4bh 7#ch-gde74 ,form in itself1 none in the good1 vi4 #g4bh 7#ch-gdf74 ,form is not quality but a reason1 ii4 #f4b 7#ag-bdh74 ,form is second physical category of ,plotinos1 vi4 #c4c 7#dd-icg74 ,form is the dream of the good1 vi4 #g4bh 7#ch-gde74 ,form of a thing is its good1 vi4 #g4bg 7#ch-gdd74 ,form of a thing is its whyness1 vi4 #g4b 7#ch-gjb74 ,form of forms1 vi4 #g4ag 7#ch-gca74 ,form of good borne by life1 intelligence and idea1 vi4 #g4b 7#ch-gcb74 ,form of good may exist at varying degrees1 vi4 #g4b 7#ch-gcb74 ,form of the body is the soul1 iv4 #g4a1 #b 7#b-eg74 ,form of unity1 is principle of numbers1 v4 #e4e 7#cb-ehc74 ,form of universe1 as soul is1 would be matter1 if a primary principle1 iii4 #f4ah 7#bf-chb74 ,form only in the sense-world1 proceeds from intelligence1 v4 #i4aj 7#e-aac74 ,form substantial1 the soul must be as she is not simple matter1 iv4 #g4d 7#b-fa74 ,former lives cause present character1 iii4 #c4d 7#dh-ajhc74 ,formless shape is absolute beauty1 vi4 #g4cc 7#ch-ged74 ,formlessness in itself and infinite is evil1 i4 #h4c 7#ea-aade74 ,formlessness of one1 v4 #e4f 7#cb-ehd74 ,formlessness of the ,supreme shown by approaching soul's rejection of form1 vi4 #g4cd 7#ch-gef74 ,forms of governments1 various1 soul resembles1 iv4 #d4ag 7#bh-dfd74 ,forms rational sense and vegetative1 iii4 #d4b 7#ae-bcd74 ,forms1 though last degree of existence1 are faint images1 v4 #c4g 7#di-aajb74 ,fortune1 changes of1 affect only the outer man1 iii4 #b4ae 7#dg-ajfg74 ,freedom1 for the soul1 lies in following reason1 iii4 #a4i 7#c-ig74 ,freedom of will1 and virtue1 are independent of actions1 vi4 #h4e 7#ci-gge74 ,freedom of will1 on which psychological faculty is it based8 vi4 #h4b 7#ci-gge74 ,friends of ,plotinos1 formerly gnostic1 ii4 #i4aj 7#cc-fbj74 ,functions1 if not localized1 soul will not seem within us1 iv4 #c4bj 7#bg-dai74 ,functions1 none in the first principle1 vi4 #g4cg 7#ch-gfb74 ,fund of memory1 partitioned between both souls1 iv4 #c4ca 7#bg-dci74 ,fusion forms body and soul1 iv4 #d4ah 7#bh-dfe74 ,fusion with the divinity1 result of ecstasy1 v4 #h4aa 7#ca-efi74 ,future determined1 according to prediction1 iii4 #a4c 7#c-ij74 ,future necessary to begotten things not to the intelligible1 iii4 #g4c 7#de-iij74 ,gad-fly1 love is1 iii4 #e4g 7#ej-aacd74 ,galli1 iii4 #f4ai 7#bf-che74 ,garden of ,jupiter is the reason that begets everything1 iii4 #e4i 7#ej-aacg74 ,garden of ,jupiter1 meaning of1 iii4 #e4aj 7#ej-aach74 ,genera and individuals are distinct1 as being actualizations1 vi4 #b4b 7#dc-hid74 ,genera exist both in subordinate objects1 and in themselves1 vi4 #b4ab 7#dc-iae74 ,genera1 first two1 are being and movement1 vi4 #b4g 7#dc-ijb74 ,genera of essence decided about by one and many puzzle1 vi4 #b4d 7#dc-hih74 ,genera of the physical are different from those of the intelligible1 vi4 #c4a 7#dd-icc74 ,genera1 ,plotinic five1 are primary because nothing can be affirmed of them1 vi4 #b4i 7#dc-ijf74 ,general1 simile of ,providence1 iii4 #c4b 7#dh-ajgh74 ,generation1 common element with growth and increase1 vi4 #c4bb 7#dd-ige74 ,generation eternal1 iv4 #h4d 7#f-abg72 vi4 #g4c 7#ch-gjc72 vi4 #h4bj 7#ci-hji74 ,generation falling into1 causes trouble1 iii4 #d4f 7#ae-bda74 ,generation in the sense-world1 is what being is in the intelligible1 vi4 #c4b 7#dd-ice74 ,generation is like lighting fire from refraction1 iii4 #f4ad 7#bf-cgf74 ,generation is radiation of an image1 v4 #a4f 7#aj-ahb74 ,generation of everything is regulated by a number1 vi4 #f4ae 7#cd-fgj74 ,generation of matter1 consequences of anterior principles1 iv4 #d4af 7#bh-dfa74 ,generation of the ungenerated1 iii4 #e4aj 7#ej-aach74 ,generation1 from the good1 is intelligence1 v4 #a4h 7#aj-ahf74 ,generation's eternal residence is matter1 iii4 #f4ac 7#bf-cgc74 ,generatively1 all things contained by intelligence1 v4 #i4f 7#e-aji74 ,gentleness1 sign of naturalness as of health and unconsciousness of ecstasy1 v4 #h4aa 7#ca-egj74 ,genus1 another1 is stability1 vi4 #b4g 7#dc-ijc74 ,genus divides in certain animals1 iv4 #g4e 7#b-fc74 ,genus1 there is more than one1 vi4 #b4b 7#dc-hie7 ,geometry1 an intelligible art1 v4 #i4aa 7#e-aae74 ,geometry studies quantities1 not qualities1 vi4 #c4ae 7#dd-ieh74 ,giving without loss 7a ,numenian idea71 vi4 #i4i 7#i-afe74 ,gluttonous people who gorge themselves at the ceremonies and leave without mysteries1 v4 #e4a 7#cb-eib74 ,gnostic planning of the world by ,god1 refuted1 v4 #h4g1 #ab 7#ca-efa1 #egb74 ,god cannot be responsible for our ills1 iv4 #d4ci 7#bh-ejc74 ,god not remembered by world-soul continuing to be seen1 iv4 #d4g 7#bh-ddi74 ,god's planning of the world 7gnosticism7 refuted1 v4 #h4g 7#ca-efa74 ,god relation with individual and soul1 i4 #a4h 7#ec-abjj74 ,golden face of ,justice1 i4 #f4d 7#a-de74 ,good absolute1 permanence chief characteristic1 i4 #g4a 7#ed-abji74 ,good1 all things depend on by unity1 essence and quality1 i4 #g4a 7#ed-abji74 ,good and beauty identical1 i4 #f4f 7#a-ej74 ,good and one1 vi4 #i 7#i-adg74 ,good as consisting in intelligence1 i4 #d4c 7#df-ajbd74 ,good1 as everything tends toward it1 it tends toward the one1 vi4 #b4ab 7#dc-iad74 ,good1 as supra-cogitative1 is also supra-active1 v4 #f4f 7#bd-cdj74 ,good as supreme1 neither needs nor possesses intellection1 iii4 #h4aj 7#cj-edh74 ,good cannot be a desire of the soul1 vi4 #g4ai 7#ch-gcd74 ,good cannot be pleasure1 which is changeable and restless1 vi4 #g4bg 7#ch-ged74 ,good consists in illumination by the ,supreme1 vi4 #g4bb 7#ch-gcg74 ,good contains no thought1 vi4 #g4dj 7#ch-gff74 ,good does not figure among true categories1 vi4 #b4ag 7#dc-ibb74 ,good1 even if it thought1 there would be need of something superior1 vi4 #g4dj 7#ch-gfg74 ,good1 form of1 borne by life1 intelligence and idea1 vi4 #g4ah 7#ch-gca74 ,good for the individual is illumination1 vi4 #g4bd 7#ch-gdj74 ,good has no need of beauty1 while beauty has of the good1 v4 #e4ab 7#cb-eid74 ,good1 if it is a genus1 must be one of the posterior ones1 vi4 #b4ag 7#dc-iba74 ,good1 implied by scorn of life1 vi4 #g4bi 7#ch-gdh74 ,good implies evil because matter is necessary to the world1 i4 #h4g 7#ea-aaeb74 ,good1 in what does it consist1 iv4 #a4 ,good1 inseparable from evil1 iii4 #c4g 7#dh-ajhh74 ,good1 intelligence and soul1 are like light1 sun and moon1 v4 #f4d 7#bd-ccg74 ,good is a nature that possesses no kind of form in itself1 vi4 #g4bh 7#ch-gdf74 ,good is a simple perception of itself2 a touch1 vi4 #g4ci 7#ch-gfd74 ,good is creator and preserver1 vi4 #g4bc 7#ch-gdj74 ,good is free1 but not merely by chance1 vi4 #h4g 7#ci-ghc74 ,good is not for itself1 but for the natures below it1 vi4 #g4da 7#ch-gfi74 ,good is intelligence and primary life1 vi4 #g4ba 7#ch-gcg74 ,good1 is it a common label or a common quality8 vi4 #g4ah 7#ch-gcc74 ,good is not only cause1 but intuition of being1 vi4 #g4af 7#ch-gbh74 ,good is such1 just because it has no attributes worthy of it1 v4 #e4ac 7#cb-eie74 ,good is superior to all its possessions1 as result of its being supreme1 v4 #e4ab 7#cb-eie74 ,good is superior to beautiful and is cognized by mind1 v4 #e4ab 7#cb-eid74 ,good is super-thinking1 v4 #f4e 7#bd-cch74 ,good is super-thought1 iii4 #i4i 7#ac-bbe74 ,good is supreme1 because of its supremacy1 vi4 #g4bc 7#ch-gci74 ,good is desirable in itself1 vi4 #h4h 7#ci-ghc74 ,good is the whole1 though containing evil parts1 iii4 #b4ag 7#dg-ajgj74 ,good is lower form of evil1 iii4 #b4g 7#dg-ajec74 ,good leaves the soul serene1 beauty troubles it1 v4 #e4ab 7#cb-eid74 ,good may accompany the pleasure1 but it is independent of it1 vi4 #g4bg 7#ch-gde74 ,good may neglect natural laws that carry revolts1 iii1 #b4i 7#dg-ajeg74 ,good1 multitude of ideas of1 vi4 #g 7#ch-fig74 ,good must be superior to intelligence and life1 v4 #c4af 7#di-aaag74 ,good not to be explained by ,aristotelian intelligence1 vi4 #g4bj 7#ch-gcf74 ,good not to be explained by ,pythagorean oppositions1 vi4 #g4bj 7#ch-gce74 ,good not to be explained by ,stoic characteristic virtue1 vi4 #g4bj 7#ch-gcf74 ,good of a thing is its intimacy with itself1 vi4 #g4bg 7#ch-gdd74 ,good only antagonistic and figurative of evil1 i4 #h4f 7#ea-aaej74 ,good1 ,platonic discussed1 vi4 #g4be 7#ch-gda74 ,good related to intelligence and soul as light1 sun and moon1 v4 #f4d 7#bd-ccg74 ,good1 self-sufficient1 does not need self consciousness1 vi4 #g4ch 7#ch-gfc74 ,good1 slavery of1 accuses ,providence1 iii4 #b4f 7#dg-ajeb74 ,good1 study1 vi4 #g4ae sqq41 7#ch-gbf74 ,good superior to beauty1 i4 #f4i 7#a-ee74 ,good supreme1 ,aristotelian1 vi4 #g4be 7#ch-gdb74 ,good the first and other goods1 i4 #g 7#ed-abjh74 ,good1 therefore also supra-active1 v4 #f4e 7#bd-cch74 ,good1 true1 implies counterfeit1 vi4 #g4bf 7#ch-gdc74 ,goods1 all1 can be described as a form1 i4 #h4a 7#ea-aadb72 i4 #f4b 7#a-dc74 ,goods1 independence from pleasure is temperate man1 vi4 #g4bi 7#ch-gdg74 ,goods of three ranks1 i4 #h4b 7#ea-aadd74 ,goods1 ,plato's opinion interpreted in two ways1 vi4 #g4cj 7#ch-gdi74 ,goods1 supreme as end of all other ones1 i4 #g4a 7#ed-abjh74 ,gorge with food1 v4 #e4aa 7#cb-eib74 ,governing principle1 ,stoic1 iii4 #a4b1 #d 7#c-hi1 #ia74 ,governments1 soul resembles all forms of1 iv4 #d4ag 7#bh-dfd74 ,gradations1 descending of existence1 iv4 #c4g 7#bg-dae74 ,grades of thought and life1 iii4 #h4g 7#cj-edj74 ,grand ,father supreme1 v4 #e4c 7#cb-eha74 ,grasp more perfect1 increases happiness1 i4 #e4c 7#cf-fhe74 ,gravitation1 iv4 #e4b 7#bi-eag74 ,greatness of soul1 nothing to do with size of body1 vi4 #d4e 7#bb-bic74 ,grotto1 ,empedoclean simile of world1 iv4 #h4a 7#f-abj74 ,group1 v4 #e4d 7#cb-eha74 ,group unites1 all lower1 adjusted to supreme unity1 vi4 #f4aa 7#cd-ffj74 ,groups-of-four1 or tens1 ,pythagorean1 vi4 #f4e 7#cd-fdi74 ,growth1 common elements with increase and generation1 vi4 #c4bb 7#dd-ige74 ,growth1 localized in liver1 iv4 #c4bc 7#bg-dbf74 ,growth power1 relation of to the desire function1 iv4 #d4bb 7#bh-dgj74 ,growth1 sense and emotions1 tend towards divisibility1 iv4 #c4ai 7#bg-dah74 ,growth-soul derived from world-soul1 not ours1 iv4 #i4c 7#h-adc74 ,guidance of ,daemon does not interfere with responsibility1 iii4 #d4e 7#ae-bch74 ,guilt cause of fall of souls1 7,pythagorean71 iv4 #h4a 7#f-abj74 ,guilt not incurred by soul in toleration1 iii4 #a4h 7#c-ig74 ,gymnastics1 v4 #i4aa 7#e-aad74 ,habit intellectualizing1 that liberates the soul1 is virtue1 vi4 #h4e 7#ci-ghj74 ,habit1 ,stoic1 ii4 #d4af 7#ab-bah72 iv4 #g4h 7#b-gc74 ,habit1 ,stoic1 as start of evolution to soul1 impossible1 iv4 #g4h 7#b-gc74 ,habituation1 ii4 #e4b 7#be-cde74 ,habituation1 active1 immediate1 and remote1 distinction between1 vi4 #a4h 7#db-hdi71 ,habituation or substantial act is hypostasis1 vi4 #a4f 7#db-hde74 ,habituation1 ,stoic1 must be posterior to reasons as archetypes1 v4 #i4e 7#e-ajh74 ,habituations are reasons which participate in form1 vi4 #a4i 7#db-hej74 ,hades1 chastisements1 i4 #g4c 7#ed-abaj74 ,hades1 what it means for the career of the soul1 vi4 #d4af 7#bb-cab74 ,happiness according to ,aristotle1 i4 #d4a 7#df-ajai74 ,happiness as sensation1 does not hinder search for higher1 i4 #d4b 7#ajba74 ,happiness defined1 i4 #d4a1 #c 7#df-ajai1 #ajbc74 ,happiness dependent upon interior characteristics1 i4 #d4c 7#df-ajbc74 ,happiness1 does it increase with duration of time8 #a4e 7#cf-fhd74 ,happiness has nothing to do with duration1 i4 #e4a1 #e 7#cf-fhd1 #fhe74 ,happiness has nothing to do with pleasure1 i4 #e4d 7#cf-fhe74 ,happiness in goal of each part of their natures1 i4 #d4e 7#df-ajbf74 ,happiness increased would result only from more grasp1 i4 #e4c 7#cf-fhe74 ,happiness is actualized wisdom1 i4 #d4i 7#df-ajcc74 ,happiness is desiring nothing further1 i4 #d4d 7#df-ajbf74 ,happiness is human 7must be something71 i4 #d4d 7#df-ajbe74 ,happiness is not the satisfaction of desire to live1 i4 #e4b 7#cf-fhd74 ,happiness1 lack of blame on a soul that does not deserve it1 iii4 #b4e 7#dg-ajej74 ,happiness not increased by memories of the past1 i4 #e4i 7#cf-fhi74 ,happiness of animals1 i4 #d4b 7#df-ajbj74 ,happiness of plants1 i4 #d4a 7#df-ajai74 ,happiness of sage not diminished in adversity1 i4 #d4d 7#df-ajbf74 ,happiness1 one should not consider oneself alone capable of achieving it1 ii4 #i4aj 7#cc-fai74 ,harm1 none can happen to the good1 iii4 #b4f 7#dg-ajea74 ,harmony as a single universe1 ii4 #c4e 7#eb-aagj74 ,harmony cannot be reproduced from badly tuned lyre1 ii4 #c4ac 7#eb-aahj74 ,harmony is universe in spite of the faults in the details1 ii4 #c4af 7#eb-aahe74 ,harmony posterior to body1 iv4 #g4h 7#b-gd74 ,harmony presupposes producing soul1 iv4 #g4h 7#b-ge74 ,harmony 7,pythagorean71 soul is not1 iv4 #g4h 7#b-gd74 ,harmony sympathetic1 earth feels and directs by it1 iv4 #d4bf 7#bh-dgg74 ,hate of the body by ,plato1 supplemented by admiration of the world1 ii4 #i4ag 7#cc-fcc74 ,hate1 virtue is a1 iii4 #f4b 7#bf-ceb74 ,having as ,aristotelian category1 vi4 #a4bc 7#db-hgf74 ,having is too indefinite and various to be a category1 vi4 #a4bc 7#db-hgf74 ,head1 seat of reason1 iv4 #c4bc 7#bg-dbe74 ,head1 with faces all round1 simile of1 vi4 #e4g 7#bc-cbj74 ,health is tempermanent of corporeal principles1 iv4 #g4h 7#b-ga74 ,hearing and vision1 process of1 iv4 #e 7#bi-ead74 ,heart1 seat of anger1 iv4 #c4bc 7#bg-dbf74 ,heaven1 ii4 #a 7#dj-hac74 ,heaven1 according to ,heraclitus1 opposed1 ii4 #a4b 7#dj-hae74 ,heaven1 existence of1 iv4 #d4de 7#bh-eab74 ,heaven needs not the action of air or fire1 ii4 #a4h 7#dj-hbf74 ,heaven possesses soul and body and supports ,plotinos's view1 ii4 #a4b 7#dj-hae74 ,heaven1 souls first go into it in intelligible1 iv4 #c4ag 7#bg-dae74 ,heaven1 there must inevitably be change1 ii4 #a4a 7#dj-hac74 ,heaven1 though influx perpetuates itself by form1 ii4 #a4a 7#dj-hac74 ,heavens after death1 is star harmonizing with their predominant moral power1 iii4 #d4f 7#ae-bci74 ,heavens do not remain still1 ii4 #a4a 7#dj-had74 ,heaven's immortality also due to universal soul's spontaneous motion1 ii4 #a4d 7#dj-hah74 ,heaven's immortality due to its residence1 ii4 #a4d 7#dj-hag74 ,heaven's immortality proved by having no beginning1 ii4 #a4d 7#dj-hai74 ,helen1 iii4 #c4e 7#dh-ajhe74 ,helena's beauty1 whence it came1 v4 #h4b 7#ca-eec74 ,hell1 descent into1 by souls1 i4 #h4ac 7#ea-aafj74 ,hell in mystery teachings1 i4 #f4f 7#a-di74 ,hell1 what it means for the career of the soul1 vi4 #d4af 7#bb-cab74 ,hells1 ,platonic interincarnational judgment and expiation1 iii4 #d4f 7#ae-bdj74 ,hell's torments are reformatory1 iv4 #d4de 7#bh-eab74 ,help for sub-divine natures is thought1 vi4 #g4da 7#ch-gfh74 ,help from divinity1 sought to solve difficulties1 v4 #a4f 7#aj-ahb74 ,heraclidae1 vi4 #a4c 7#db-hdj74 ,hercules as double1 symbolizes soul1 i4 #a4ac 7#ec-abjf74 ,hercules1 symbol of man1 in the hells1 i4 #a4ab 7#ec-abjf72 iv4 #c4bg1 #ca 7#bg-dcc1 #ddj74 ,heredity a legitimate cause1 iii4 #a4f 7#c-id74 ,heredity more important than star influence1 iii4 #a4f 7#c-id74 ,hermaphrodite1 or castrated1 iii4 #f4ai 7#bf-che72 v4 #h4ac 7#ca-egc74 ,hermes1 ithyphallic1 iii4 #f4ai 7#bf-che74 ,hierarchy in universe 7see concatenation71 v4 #d4a 7#g-ace74 ,higher1 or somewhat1 a particle that is prefixed to any ,statement about the ,supreme1 vi4 #h4ac 7#ci-gig74 ,higher part of soul sees vision of intelligible wisdom1 v4 #h4aj 7#ca-efi74 ,higher region1 reached only by born philosophers1 v4 #i4b 7#e-ajc74 ,higher stages of love1 v4 #i4b 7#e-ajc74 ,higher things from them the lower proceed1 i4 #h4a 7#ea-aadb74 ,highest1 by it souls are united1 vi #g4ae 7#ch-gbf74 ,highest self of soul is memory's basis1 iv4 #f4c 7#da-hcb74 ,homely virtues are the civil1 ,platonic four1 i4 #b4a 7#ai-beg74 ,homonyms1 or labels1 see references to puns2 also1 vi4 #a4b1 #aj1 #aa1 #bc1 #bf2 vi4 #b4aj2 vi4 #c4a1 #e4 ,honesty escapes magic1 iv4 #d4dd 7#bh-eji74 ,honesty results from contemplation of the intelligible1 iv4 #d4dd 7#bh-eji74 ,horizon of divine approach is contemplating intelligence1 v4 #e4h 7#cb-ehf72 v4 #h4aj 7#ca-efg74 ,horoscopes do not account for simultaneous differences1 iii4 #a4e 7#c-ic74 ,houses and aspects1 absurdity of1 ii4 #c4d 7#eb-aafh74 ,how to detach the soul from the body naturally1 #a4i 7#af-bdc74 ,human beings add to the beauty of the world1 iv4 #c4ad 7#bg-dab74 ,human life contains happiness1 i4 #d4d 7#df-ajbe74 ,human nature intermediate1 iv4 #d4de 7#bh-eaa74 ,human nature relation to animal1 i4 #a4g 7#ec-aaii74 ,human organism studied to explain soul relation1 iv4 #c4c 7#bg-cic74 ,human soul and world-soul differences between1 ii4 #i4g 7#cc-faa74 ,hypostases that transmit knowledge 7see the new title71 v4 #c 7#di-ajij74 ,hypostasis1 v4 #a4d1 #f 7#aj-ahj to #ahd74 ,hypostasis are permanent actualizations1 v4 #c4ab 7#di-aaaa74 ,hypostasis as substantial act1 iii4 #d4a 7#ae-bcc74 ,hypostasis is a substantial act or habituation1 vi4 #a4f 7#db-hde74 ,hypostasis not in loves contrary to nature1 iii4 #e4g 7#ej-aacd74 ,hypostasis of love1 iii4 #e4b1 #c1 #g 7#ej-aabe1 #aabg1 #aacc74 ,hypostasis of ousia1 v4 #e4c 7#cb-eha74 ,hypostasis the first actualization of first principle has no thought1 vi4 #g4dj 7#ch-gff74 ,hypostatic existence1 vi4 #f4i1 #ab 7#cd-fee1 #ffa72 vi4 #h4aj1 #ab 7#ci-gij1 #gic74 ,hypostatic existence of matter proved1 i4 #h4ae 7#ea-aafb72 ii4 #d 7#ab-aig74 ,idea named existence and intelligence1 v4 #a4h 7#aj-ahf74 ,ideas and numbers1 identification of1 vi4 #f4i 7#cd-fef74 ,ideas1 descent of1 into individuals1 vi4 #e4f 7#bc-cbj74 ,ideas1 different1 for twins1 brothers or work of art1 v4 #g4a 7#ah-beb74 ,ideas imply form and substrate1 ii4 #d4d 7#ab-aii74 ,ideas1 intelligence and essence1 v4 #i 7#e-ajb74 ,ideas1 multitude of1 of the good1 vi4 #g 7#ch-fig74 ,ideas not for all earthly entities1 v4 #i4ad 7#e-aag74 ,ideas of individuals1 do they exist v4 #g4a 7#ah-bea74 ,ideas of individuals1 two possible hypotheses1 v4 #g4a 7#ah-bea74 ,ideas or reasons possessed by intellectual life1 vi4 #b4ba 7#dc-ibg74 ,ideas participated in by matter1 vi4 #e4h 7#bc-cba74 ,identification1 unreflective1 memory not as high1 iv4 #d4d 7#bh-dde74 ,identity and difference implied by triune process of categories1 vi4 #b4h 7#dc-ije74 ,identity1 category1 v4 #a4d 7#aj-ahj74 ,identity of thought and existence makes actualizations of intelligence1 v4 #i4e 7#e-ajg74 ,identity1 substantial1 inconsistent with logical distinctness1 ii4 #d4ad 7#ab-bad74 ,ignorance of divinity1 v4 #a4a 7#aj-agc74 ,ignorance illusory because overnatural gentleness1 v4 #h4aa 7#ca-egj74 ,ignores everything1 does ,god1 being above thought1 vi4 #g4ch 7#ch-gfc74 ,illumination1 creation by mere gnostic1 opposed1 ii4 #i4aa 7#cc-fbb74 ,illumination of darkness must have been eternal1 ii4 #i4ab 7#cc-fbd74 ,illumination1 the good is1 for the individual1 vi4 #g4bd 7#ch-gdj74 ,illustrations1 see ,simile4 ,image1 v4 #e4a 7#aj-agd72 v4 #h4h 7#ca-efd74 ,image bound to model by radiation1 vi4 #d4aj 7#bb-cjj74 ,image formed by the universal beings1 is magnitude1 iii4 #f4ag 7#bf-chj74 ,image in mirror1 iv4 #e4g 7#bi-ebh74 ,image of archetype is ,jupiter1 begotten by ecstasy1 v4 #h4ab 7#ca-egb74 ,image of intelligence is only a sample that must be purified1 v4 #c4c 7#ca-eee74 ,image of its model eternity is time1 iii4 #a1 introd4 7#de-ihe74 ,image of one intelligence1 v4 #a4g 7#aj-ahd74 ,images do not reach eye by influx1 iv4 #e4b 7#bi-eaf74 ,images external produce passions1 iii4 #f4e 7#bf-ceh74 ,imagination1 iv4 #c4be 7#bg-dbh74 ,imagination1 both kinds1 implied by both kinds of memory1 iv4 #c4ca 7#bg-dhc74 ,imagination does not entirely preserve intellectual conceptions1 iv4 #c4cj 7#bg-dcg74 ,imagination is related to opinion1 as matter to reason1 iii4 #f4ae 7#bf-cgg74 ,imagination1 memory belongs to it1 iv4 #c4bi 7#bg-dcf74 ,imagination1 of the two1 one always overshadows the other1 iv4 #c4c 7#bg-dch74 ,imitation of the first1 v4 #d4a 7#g-ace74 ,immaterial natures could not be affected1 iii4 #f4b 7#bf-ced74 ,immanence and inclination is the ,supreme1 vi4 #h4af 7#ci-hja74 ,immortal1 are we1 all of us1 or only parts8 iv4 #g4a 7#b-ef74 ,immortal as the ,one from whom they proceed1 are souls1 vi4 #d4aj 7#bb-cja74 ,immortal soul1 even on ,stoic hypothesis1 iv4 #g4aj 7#b-hj74 ,immortality does not extend to sublunar sphere1 ii4 #a4e4 ,immortality in souls of animals and plants1 iv4 #g4ad 7#b-hd74 ,immortality of heaven also due to universal soul's spontaneous motion1 ii4 #a4d 7#dj-hah74 ,immortality of heaven due to its residence there1 ii4 #a4d 7#dj-hag74 ,immortality of heaven proved by having no beginning1 ii4 #a4d 7#dj-hai74 ,immortality of soul1 iv4 #g 7#b-ef74 ,immortality of soul proved historically1 iv4 #g4ae 7#b-he74 ,immovability of ,intelligence necessary to make it act as horizon1 v4 #e4g 7#cb-ehf74 ,impassible1 and punishable1 soul is both1 i4 #a4ab 7#ec-abjd74 ,impassible are world soul and stars1 iv4 #d4db 7#bh-ejf74 ,impassible as the soul is1 everything contrary is figurative1 iii4 #f4a 7#bf-cea74 ,impassible1 how can the soul remain1 though given up to emotion1 iii4 #f4a 7#bf-cea74 ,impassibility of incorporeal entities1 iii4 #f4a 7#bf-cea74 ,impassibility of matter depends on different senses of participation1 iii4 #f4i 7#bf-cff74 ,impassibility of the soul1 iii4 #f4a 7#bf-cej74 ,imperfection1 cause of distance from the ,supreme1 iii4 #c4c 7#dh-ajhj74 ,imperfections are only lower forms of perfections1 vi4 #g4aj 7#ch-gaf74 ,imperfections of world should not be blamed on it1 iii4 #b4c 7#dg-ajdf74 ,imperishable is world1 so long as archetype subsists1 v4 #h4ab 7#ca-egb74 ,imperishable1 no way the soul could perish1 iv4 #g4ab 7#b-hb74 ,imperishable soul1 even by infinite division1 iv4 #g4ab 7#b-hc74 ,importance to virtue1 not1 duration of time1 i4 #e4aj 7#cf-fhi74 ,impossible to go beyond ,first1 vi4 #h4aa 7#ci-gia74 ,impression admits no cognition of intelligible objects1 iv4 #f4c 7#da-hcb74 ,impressions on seal of wax1 sensations1 iv4 #g4f 7#b-ff74 ,improvement of the low1 destiny to become souls1 iv4 #h4g 7#f-aca74 ,improvement of what is below her1 one object of incarnation1 iv4 #h4e 7#f-abh74 ,impure eye can see nothing1 i4 #f4i 7#a-ec74 ,inadequacy of philosophical language1 vi4 #h4ac 7#ci-gig74 ,inanimate entirely1 nothing in universe is1 iv4 #d4cf 7#bh-dii74 ,incarnation1 difference between human and cosmic1 iv4 #h4c 7#f-abc74 ,incarnation of soul2 its object is perfection of universe1 iv4 #h4e 7#f-abi74 ,incarnation of soul manner1 iii4 #i4c 7#ac-bbb74 ,incarnation of soul not cause of possessing memory1 iv4 #c4bf 7#bg-dca74 ,incarnation1 study of1 iv4 #c4i 7#bg-djc74 ,incarnation unlikely1 unless souls have disposition to suffer1 ii4 #c4aj 7#eb-aagg74 ,incarnations1 between1 hell's judgment and expiation1 iii4 #d4f 7#ae-bdj74 ,incarnation's purpose is1 self-development and improvement1 iv4 #h4e 7#f-abg74 ,inclination and immanence is the ,supreme1 vi4 #h4af 7#ci-hja74 ,inclination of equator to ecliptic1 v4 #h4g 7#ca-efc74 ,incomprehensible unity approached only by a presence1 vi4 #i4d 7#i-aed74 ,incorporeal entities alone activate body1 iv4 #g4h 7#b-gj74 ,incorporeal entities1 impossibility of1 iii4 #f4a 7#bf-cej74 ,incorporeal matter1 ii4 #d4b 7#ab-aih74 ,incorporeal objects limited to highest thoughts1 iv4 #g4h 7#b-gh74 ,incorporeal1 the soul remains1 vi4 #c4af 7#dd-ifb74 ,incorporeal qualities1 ii4 #g4b 7#cg-fie72 vi4 #a4bi 7#db-hhe74 ,incorporeality of divinity1 vi4 #a4bf 7#db-hhj74 ,incorporeality of intelligible entities1 iv4 #g4h 7#b-gh74 ,incorporeality of matter and quantity1 ii4 #d4i 7#ab-bjf74 ,incorporeality of soul must be studied1 iv4 #g4b1 #h 7#b-eg1 #fh74 ,incorporeality of soul proved by its penetrating body1 iv4 #g4h 7#b-gb74 ,incorporeality of soul proved by kinship with ,divine1 iv4 #g4aj 7#b-gi74 ,incorporeality of soul proved by priority of actualization1 iv4 #g4h 7#b-ga74 ,incorporeality of virtue1 not perishable1 iv4 #g4h 7#b-fi74 ,incorruptible matter exists only potentially1 ii4 #e4e 7#be-cdh74 ,increase1 common element1 with growth and generation1 vi4 #c4bb 7#dd-ige74 ,increased happiness would result only from more grasp1 i4 #e4c 7#cf-fhe74 ,independent existence proved1 by the use of collective nouns1 vi4 #f4af 7#cd-fgb74 ,independent good from pleasure is temperate man1 vi4 #g4bi 7#ch-gdg74 ,independent principle1 the human soul1 iii4 #a4h 7#c-ig74 ,indeterminateness of soul not yet reached the good1 iii4 #e4g 7#ej-aacc74 ,indetermination of space leads to its measuring movement1 iii4 #g4ab 7#de-ajaa74 ,indigence is necessarily evil1 ii4 #d4af 7#ab-bah74 ,indigence of soul from connection with matter1 i4 #h4ad 7#ea-aafj74 ,indiscernibles1 ,leitnitz's doctrine of1 v4 #g4a 7#ah-bed74 ,individual aggregate formed by uniting soul and body1 i4 #a4f 7#ec-aaig74 ,individual relation with cosmic intellect1 i4 #a4h 7#ec-abjj74 ,individual relation with ,god and soul1 i4 #a4h 7#ec-abjj74 ,individuality in contemplation weakens soul1 iv4 #h4d 7#f-abe74 ,individuality possessed by rational soul1 iv4 #h4c 7#f-abd74 ,individuality1 to which soul does it belong8 ii4 #c4i 7#eb-aage74 ,individuals1 descent of ideas into1 vi4 #e4f 7#bc-cbj74 ,individuals distinct as being actualizations1 vi4 #b4b1 7#dc-hid74 ,indivisible1 v4 #c4aj 7#di-aajg74 ,indivisible and divisible is the soul1 iv4 #b4b 7#ba-bgi74 ,indivisible essence becomes divisible within bodies1 iv4 #b4a 7#ba-bgg74 ,indivisible essence1 description of1 iv4 #b4a 7#ba-bgg74 ,indivisible is the universal being1 vi4 #d4c 7#bb-bhh74 ,indivisibility1 v4 #a4g 7#aj-ahd74 ,indumeneus1 iii4 #c4e 7#dh-ajhe74 ,ineffable is the ,supreme1 v4 #c4ac 7#di-aaab74 ,inequality of riches1 no moment to an eternal being1 ii4 #i4i 7#cc-faf74 ,inertia of matter aired by influx of world soul1 v4 #a4b 7#aj-age74 ,inexhaustible are stars1 and need no refreshment1 ii4 #a4h 7#dj-hbg74 ,inferior divinities1 difference from celestial1 v4 #h4c 7#ca-eef74 ,inferior nature1 how it can participate in the intelligible1 vi4 #e4aa 7#bc-cbi74 ,inferior natures are helped by souls descending to them1 iv4 #h4e 7#f-abg74 ,inferiority of world to its model1 highest criticism we may pass1 v4 #h4h 7#ca-efe74 ,influence of stars is their natural radiation of good1 iv4 #d4c 7#bh-dig74 ,influence of universe should be partial only1 iv4 #d4cd 7#bh-did74 ,influx movement as1 vi4 #c4bf 7#dd-ihj74 ,influx of world-soul1 v4 #a4b 7#aj-age74 ,infinite and formlessness in itself is evil1 i4 #h4c1 7#ea-aade74 ,infinite contained by intelligence as simultaneous of one and many1 vi4 #g4ad 7#ch-gbe74 ,infinite explained as ,god entirely present everywhere1 vi4 #e4d 7#bc-cah74 ,infinite1 how a number can be said to be1 vi4 #f4af 7#cd-fgc74 ,infinite1 how it arrived to existence1 vi4 #f4b1 #c 7#cd-fdd1 #fde74 ,infinite is conceived by the thoughts making abstraction of the firm1 vi4 #f4c 7#cd-fdf74 ,infinite is soul1 as comprising many souls1 vi4 #d4d 7#bb-bia74 ,infinite may be ideal or real1 ii4 #d4ae 7#ab-bag74 ,infinite1 what is its number1 vi4 #f4b 7#cd-fdd74 ,infinity1 how it can subsist in the intelligible world1 vi4 #f4b 7#cd-fde74 ,infinity of number1 due to impossibility of increasing the greatest1 vs4 #f4ah 7#cd-fgf74 ,infinity of parts of the ,supreme1 v4 #h4i 7#ca-eff74 ,infra-celestial vault of ,theodore of ,asine 7invisible place7 v4 #h4aj 7#ca-efg72 ii4 #d4a 7#ab-aih74 ,inhering in ,supreme1 is root of power of divinities1 v4 #h4i 7#ca-eff74 ,initiative should not be overshadowed by ,providence1 iii4 #b4i 7#dg-ajeg74 ,insanity even1 does not justify suicide1 i4 #i 7#af74 ,inseparable from their beings are potentialities1 vi4 #d4i 7#bb-bih74 ,instances of correspondence of sense beauty with its idea1 i4 #f4c 7#a-dd74 ,instrument of soul is body1 iv4 #g4a 7#b-ef74 ,intellect1 cosmic relation with individual1 i4 #a4h 7#ec-abjj74 ,intellect did not grasp object itself1 i4 #a4i 7#ec-abja74 ,intellection neither needed nor possessed by good1 iii4 #h4aa 7#cj-edi74 ,intellection would be movement or actualization on ,aristotelian principles1 vi4 #a4ah 7#db-hfg74 ,intellectual differences between world-soul and star-soul1 iv4 #d4ag 7#bh-dfc74 ,intellectualized1 and ennobled is soul1 scorning even thought1 vi4 #g4ce 7#ch-geg74 ,intellectualizing habit that liberates the soul is virtue1 vi4 #h4e 7#ci-ghj74 ,intellectual life possesses the reasons or ideas1 vi4 #b4ba 7#dc-ibg74 ,intelligence1 always double as thinking subject and object thought1 v4 #c4e1 #f 7#di-ajif72 v4 #d4b 7#g-acf72 v4 #f4a 7#bd-ccd74 ,intelligence and life mus be transcended by good1 v4 #c4af 7#di-aaag74 ,intelligence and life only different degrees of the same reality1 vi4 #g4ah 7#ch-gcb74 ,intelligence and soul contained in intelligible world1 besides ideas1 v4 #i4ac 7#e-aaf74 ,intelligence as a composite1 is posterior to the categories1 vi4 #b4ai 7#dc-ibd74 ,intelligence as demiurgic creator1 v4 #a4h 7#aj-ahf74 ,intelligence as matter of intelligible entities1 v4 #d4b 7#g-acf74 ,intelligence as vision of one1 v4 #a4g 7#aj-ahe74 ,intelligence assisting ,supreme1 has no room for chance1 vi4 #h4ag 7#ci-hjd74 ,intelligence begets world-souls and individual souls1 vi4 #b4bb 7#dc-ibi74 ,intelligence cannot be first1 v4 #d4a 7#g-ace74 ,intelligence category1 v4 #a4d 7#aj-ahj74 ,intelligence conceived of by stripping the soul of every non-intellectual part1 v4 #c4i 7#di-aajd74 ,intelligence consists of intelligence and love1 vi4 #g4ce 7#ch-geh74 ,intelligence contains all beings1 generatively1 v4 #i4f 7#e-aji74 ,intelligence contains all intelligible entities1 by its very notion1 v4 #e4b 7#cb-egh74 ,intelligence contains all things conformed to the good1 vi4 #g4af 7#ch-gbg74 ,intelligence contains the infinite as friendship1 vi4 #g4ad 7#ch-gbe74 ,intelligence contains the infinite as simultaneous of one and many1 vi4 #g4ad 7#ch-gbe74 ,intelligence contains the universal archetype1 v4 #i4i 7#e-aab74 ,intelligence contains the whyness of its forms1 vi4 #g4b 7#ch-gcb74 ,intelligence contemplating1 is horizon of divine approach1 v4 #e4g 7#cb-ehf74 ,intelligence could not have been the last degree of existence1 ii4 #i4h 7#cc-fad74 ,intelligence destroyed by theory that truth is external to it1 v4 #e4a 7#cb-egf74 ,intelligence develops manifoldness just like soul1 iv4 #c4e 7#bg-cif74 ,intelligence did not deliberate before making sense-man1 vi4 #g4a 7#ch-fih74 ,intelligence differentiated into universal and individual1 vi4 #g4ag 7#ch-gbi74 ,intelligence1 divine nature of1 i4 #h4b 7#ea-aadc74 ,intelligence does not figure among true categories1 vi4 #b4ag 7#dc-iba74 ,intelligence dwelt in by pure incorporeal souls1 iv4 #c4bd 7#bg-dbg74 ,intelligence evolves over the field of truth1 vi4 #g4ac 7#ch-gbc74 ,intelligence1 good and soul related by light1 sun and moon1 v4 #f4d 7#bd-ccg74 ,intelligence has conversion to good and being in itself1 vi4 #h4d 7#ci-ggh74 ,intelligence1 how it makes the world subsist1 iii4 #b4a 7#dg-ajdc74 ,intelligence1 how though one1 produces particular things1 vi4 #b4ba 7#dc-ibf74 ,intelligence1 ideas and essence1 v4 #i 7#e-ajb74 ,intelligence identical with thought1 as far as existence1 v4 #c4e 7#di-ajif74 ,intelligence1 image of one1 v4 #a4g 7#aj-ahe74 ,intelligence implies aspiration1 as thought is aspiration to the good1 iii4 #h4aa 7#cj-edh74 ,intelligence implies good1 as thought is aspiration thereto1 v4 #f4e 7#bd-cch74 ,intelligence in actualization1 because its thought is identical with its essence1 v4 #i4e 7#e-ajg74 ,intelligence in relation to good4 i4 #d4c 7#df-ajbd74 ,intelligence is all1 vi4 #g4ag 7#ch-gbi74 ,intelligence is goal of purification1 i4 #b4e 7#ai-bfc74 ,intelligence is matter of intelligible entities1 v4 #d4b 7#g-acf74 ,intelligence is the potentiality of the intelligences which are its actualizations1 vi4 #b4bj 7#dc-ibe74 ,intelligence itself is the substrate of the intelligible world1 ii4 #d4d 7#ab-aii74 ,intelligence1 life of1 is ever contemporaneous1 iii4 #g4b 7#de-ihi74 ,intelligence1 like circle1 is inseparably one and many1 iii4 #h4h 7#cj-edc74 ,intelligence may be denied liberty1 if granted super-liberty1 vi4 #h4f 7#ci-ghb74 ,intelligence1 multiplicity of1 implies their mutual differences1 vi4 #g4ag 7#ch-gcj74 ,intelligence must remain immovable to act as horizon1 v4 #e4g 7#cb-ehf74 ,intelligence not a unity1 but its manifold produced by a unity1 iv4 #d4a 7#bh-ddc74 ,intelligence not constituted by things in it1 v4 #b4b 7#aa-aif74 ,intelligence not ours1 but we1 i4 #a4ac 7#ec-abjf74 ,intelligence passes from unity to duality by thinking1 v4 #f4a 7#bd-ccc74 ,intelligence potential and actualized in the soul1 vi4 #f4ae 7#cd-ffi74 ,intelligence primary knows itself1 v4 #c4f 7#di-ajii74 ,intelligence proof of its existence and nature1 v4 #i4c 7#e-ajd74 ,intelligence ranks all else1 v4 #d4b 7#g-acf74 ,intelligence relation to intelligible1 iii4 #i4a 7#ac-bbj74 ,intelligence's existence proved by identity of its thought and essence1 v4 #i4c 7#e-ajd74 ,intelligence shines down from the peak formed by united souls1 vi4 #g4ae 7#ch-gbf74 ,intelligence supreme1 is king of kings1 v4 #e4c 7#cb-egi74 ,intelligence's working demands a supra-thinking principle1 v4 #f4b 7#bd-ccd74 ,intelligence that aspires to form of good is not the supreme1 iii4 #h4aa 7#cj-edh74 ,intelligence thinks things1 because it possesses them1 vi4 #f4g 7#cd-fec74 ,intelligence unites1 as it rises to the intelligible1 iv4 #d4a 7#bh-ddb74 ,intelligence1 which is free by itself1 endows soul with liberty1 vi4 #h4g 7#ci-ihc74 ,intelligence world1 in it each being is accompanied by its whyness1 vi4 #g4b 7#ch-gjb74 ,intelligent life beneath being1 iii4 #f4f 7#bf-cfa74 ,intelligent animals are distinct from the creating image of them1 vi4 #g4h 7#ch-gab74 ,intelligible animals are pre-existing1 vi4 #g4h 7#ch-gab74 ,intelligible animals do not incline towards the sense-world1 vi4 #g4h 7#ch-gab74 ,intelligible beauty1 v4 #h 7#ca-eea74 ,intelligible believed in by those rising to the soul1 vi4 #i4e 7#i-aef74 ,intelligible contains the earth1 vi4 #g4aa 7#ch-gah74 ,intelligible does not descend2 sense-world rises1 iii4 #d4d 7#ae-bcg74 ,intelligible entities are not outside of the good1 v4 #e 7#cb-ege74 ,intelligible entities are veritable numbers1 vi4 #f4ad 7#cd-ffh74 ,intelligible entities contained by very motion of intelligence1 v4 #e4b 7#cb-egh74 ,intelligible entities do not exist apart from their matter1 intelligence1 v4 #d4b 7#g-ach74 ,intelligible entities eternal and immutable1 not corporeal1 iv4 #g4h 7#b-fi74 ,intelligible entities1 gnostics think they can be bewitched1 ii4 #i4ad 7#cc-fbg74 ,intelligible entities higher and lower1 first and second1 v4 #d4b 7#g-ace74 ,intelligible entities must be both1 identical with and different from intelligence1 v4 #c4aj 7#di-aajh74 ,intelligible entities not merely images1 but potentialities for memory1 iv4 #d4d 7#bh-ddf74 ,intelligible entities presence implied by knowledge of them1 v4 #e4a 7#cb-ege74 ,intelligible entities return not by memory1 but by further vision1 iv4 #d4e 7#bh-ddg74 ,intelligible entity what1 and how it is it1 vi4 #f4h 7#cd-fed74 ,intelligible essence1 both in and out of itself1 vi4 #e4c 7#bc-caf74 ,intelligible essence formed by adding eternity to essence1 vi4 #b4a 7#dc-hib74 ,intelligible eternity in not an accident of1 but an intimate part of its nature1 iii4 #g4c 7#de-ihi74 ,intelligible has eternity as world-soul is to time1 iii4 #g4aj 7#de-ajjg74 ,intelligible1 how participated in by inferior nature1 vi4 #e4aa 7#bc-cbi74 ,intelligible in it1 cause coincides with nature1 vi4 #g4ai 7#ch-gce74 ,intelligible in it1 stability does not imply stillness1 vi4 #c4bg 7#dd-ihb74 ,intelligible line exists in the intelligible1 vi4 #f4ag 7#cd-fgd74 ,intelligible line posterior to number1 vi4 #f4ag 7#cd-fgd74 ,intelligible man1 scrutiny of1 demanded by philosophy1 vi4 #g4d 7#ch-gje74 ,intelligible matter1 ii4 #d4a #b 7#ab-aig1 #aih72 iii41 #h4aa 7#cj-edh74 ,intelligible matter composite of form and matter1 ii4 #d4d 7#ab-bjj74 ,intelligible matter is not potential1 ii1 #e4c 7#be-cde74 ,intelligible matter is not shapeless1 ii4 #d4c 7#ab-aih74 ,intelligible matter is shaped real being1 ii4 #d4e 7#ab-bja74 ,intelligible matter1 why it must be accepted1 iii4 #e4f 7#ej-aacb74 ,intelligible number infinite because unmeasured1 vi4 #f4ah 7#cd-fgf74 ,intelligible numbers1 vi4 #f4f 7#cd-fea74 ,intelligible parts of men unite in the intelligible1 vi4 #e4aj 7#bc-cbg74 ,intelligible ,pythagorean numbers discussed1 vi4 #f4e 7#cd-fdi74 ,intelligible relation to intelligence1 iii4 #i4a 7#ac-bbj74 ,intelligible remains unmoved1 yet penetrates the world1 vi4 #e4aa 7#bc-cbh74 ,intelligible1 shared by highest parts of all men1 vi4 #g4ae 7#ch-gbf74 ,intelligible1 spherical figure the primitive one1 vi4 #f4ag 7#cd-fge74 ,intelligible terms1 only verbal similarity to physical1 vi4 #c4e 7#dd-ida74 ,intelligible1 to them is limited difference in effects1 vi4 #c4ag 7#dd-ifd74 ,intelligible unity and decad exist before all numbers1 vi4 #f4e 7#cd-fej74 ,intelligible1 what is being in it is generation in the sense-world1 vi4 #c4b 7#dd-ice74 ,intelligible world and sense-world1 connection between man's triple nature1 vi4 #g4g 7#ch-gaa74 ,intelligible world archetype of ours1 v4 #a4d 7#aj-agh74 ,intelligible world contains air1 vi4 #g4aa 7#ch-gbj74 ,intelligible world contains beside ideas1 soul and intelligence1 v4 #i4ac 7#e-aaf74 ,intelligible world contains earth1 vi4 #g4aa 7#ch-gah74 ,intelligible world contains fire1 vi4 #g4aa 7#ch-gai74 ,intelligible world contains water1 vi4 #g4aa 7#ch-gbj74 ,intelligible world1 could it contain vegetables or metals1 vi4 #g4aa 7#ch-gag74 ,intelligible world is model of this universe1 vi4 #g4ab 7#ch-gbj74 ,intelligible world1 description of1 v4 #h4d 7#ca-eeg74 ,intelligible world has more unity than sense-world1 vi4 #e4aj 7#bc-cbg74 ,intelligible world1 how infinity can subsist in1 vi4 #f4c 7#cd-fde74 ,intelligible world1 in it everything is actual1 ii4 #e4c 7#be-cdf74 ,intelligible world is complete model of this universe1 vi4 #g4ab 7#ch-gbj74 ,intelligible world1 man relation to1 vi4 #d4ad 7#bb-cjh74 ,intelligible world1 stars influence is from contemplation of1 iv4 #d4ce 7#bh-dif74 ,intelligible world1 we must descend from it to study time1 iii4 #g4f 7#de-iie74 ,interior characteristics necessary to happiness1 i4 #d4c 7#df-ajbc74 ,interior life1 rather than exterior1 is field of liberty1 vi4 #h4f 7#ci-gha74 ,interior man1 v4 #a4aj 7#aj-ahi74 ,interior model1 cause of appreciation of interior beauty1 i4 #f4b 7#a-de74 ,interior vision1 how trained1 i4 #f4i 7#a-ec74 ,intermediary between form and matter1 are sense-objects1 iii4 #f4ag 7#bf-cha74 ,intermediary body not necessary for vision1 iv4 #e4a 7#bi-ead1 #eae74 ,intermediary elemental soul1 also inadmissible1 ii4 #i4e 7#cc-fjg74 ,intermediary of reason is the world-soul1 iv4 #c4aa 7#bg-djg74 ,intermediary position of ,saturn1 between ,uranus and ,jupiter1 v4 #h4ac 7#ca-egc74 ,intermediary sensation1 demanded by conceptive thoughts1 iv4 #d4bc 7#bh-dgb74 ,intermediate is human nature1 suffering with whole1 but acting on it1 iv4 #d4de 7#bh-eaa74 ,intermediate is the soul's nature1 iv4 #h4g 7#f-acj74 ,intermediate sense shape on which depends sensation1 iv4 #d4bc 7#bh-dgc74 ,internal and external evil1 relation between1 i4 #h4e 7#ea-aadi74 ,internecine war is objection to ,providence1 iii4 #b4ae 7#dg-ajfe74 ,internecine warfare necessary1 iii4 #b4ae 7#dg-ajfe74 ,interpenetration of everything in intelligible world1 v4 #h4d 7#ca-eeg74 ,interpreter of reason is the world-soul1 iv4 #c4aa 7#bg-djg74 ,interrelation of supreme and subordinate divinities dynamic 7birth7 or mere relation of parts and whole dynamic8 v4 #h4i 7#ca-eff74 ,intimacy of itself is the good of a thing1 vi4 #g4bg 7#ch-gdd74 ,intuition1 omniscient1 supersedes memory and reasonings1 iv4 #d4ab 7#bh-deg74 ,intuitionally1 the soul can reason1 iv4 #c4ah 7#bg-dag74 ,intuition's act is true conception1 i4 #a4i 7#ec-abjb74 ,involuntariness to blame spontaneity1 iii4 #b4aj 7#dg-ajfj74 ,irascible part of earth1 iv4 #d4bh 7#bh-dha74 ,irrational claims of astrologers1 iii4 #a4f 7#c-ie74 ,isolated1 pure soul would remain1 iv4 #d4bc 7#bh-dgc74 ,james-,lange theory of emotions refuted1 i4 #a4e 7#ec-aaif74 ,james-,lange theory taught1 iv4 #d4bh 7#bh-dhj1 #dha74 ,jar1 residence or location of generation is matter1 ii4 #d4a 7#ab-aig72 iii4 #f4ad 7#bf-cgf72 iv4 #c4bj 7#bg-dbj74 ,jealousy does not exist in divine nature1 iv4 #h4f 7#f-abi74 ,judgment and soul1 passibility of1 iii4 #f4a 7#bf-cej74 ,judgment1 mental1 reduces multitude to unity1 vi4 #f4ac 7#cd-ffd74 ,judgment of one part by another1 truth of astrology1 ii4 #c4g 7#eb-aagb74 ,judgment of soul and other things in purest condition only1 iv4 #g4aj 7#b-hj74 ,judgment of soul condemns her to reincarnation1 iv4 #h4e 7#f-abh74 ,judgment1 time of1 between incarnations1 iii4 #d4f 7#ae-bdj74 ,jupiter1 v4 #a4g 7#aj-ahe72 v4 #h4a 7#ca-eeb72 v4 #h4aj 7#ca-efh72 iii4 #e4b 7#ej-aabf72 v4 #e4c 7#cb-ehj72 v4 #h4d 7#ca-eeh72 iv4 #c4ab 7#bg-dji72 vi4 #i4g 7#i-afb74 ,jupiter1 as demiurge1 as world-soul1 and as governor1 iv4 #d4aj 7#bh-ded74 ,jupiter life's infinity destroys memory1 iv4 #d4i 7#bh-dec74 ,jupiter the greatest chief1 or third ,god1 is the soul1 iii4 #e4h 7#ej-aacf74 ,jupiter1 two-fold1 celestial and earthly1 iii4 #e4b 7#ej-aabf74 ,jupiter1 ,venus and ,mercury1 also considered astrologically1 ii4 #c4e 7#eb-aagj74 ,jupiter's administration above memory1 iv4 #d4i 7#bh-dec74 ,jupiter's garden is the reason begets everything1 iii4 #e4i 7#ej-aacg74 ,jupiter1 two-fold1 celestial and earthly1 iii4 #e4b 7#ej-aabf74 ,justice1 v4 #a4aa 7#aj-aij72 v4 #h4d1 #aj 7#ca-eeg1 #efg72 i4 #f4d 7#a-fa74 ,justice1 absolute1 is indivisible1 i4 #b4f 7#ai-bfe74 ,justice does not possess extension1 iv4 #g4h 7#b-fi74 ,justice extends into past and future1 iii4 #b4ac 7#dg-ajfb74 ,justice1 golden face of1 vi4 #f4f 7#cd-feb72 i1 #f4d 7#a-fa74 ,justice incarnate1 is individual1 i4 #b4f 7#ai-bfe74 ,justice is no true category1 vi4 #b4ah 7#da-ibc74 ,justice1 like intellectual statue1 was born of itself1 vi4 #f4f 7#cd-feb74 ,justice not destroyed by superficiality of punishments1 iii4 #b4ae 7#dg-ajff74 ,justice of ,god vindicated by philosophy1 iv4 #d4cj1 #cg 7#bh-dhf1 #ejj74 ,justice seated beside ,jupiter1 v4 #h4d 7#ca-eeh74 ,juxtaposition1 ii4 #g4a 7#cg-fia72 iv4 #g4c 7#b-ei74 ,kinds of men1 three1 v4 #i4a 7#e-ajb74 ,king of kings1 v4 #e4c 7#cb-egi74 ,kings1 men are1 v4 #c4d 7#di-ajid74 ,king1 universal1 stars followers of1 ii4 #c4ac 7#eb-aagi74 ,kinship divine1 recognition of1 depends on self-knowledge1 vi4 #i4g 7#i-afa74 ,kinship of human soul with divine1 v4 #a4a 7#aj-agc74 ,kinship to world-soul shown by fidelity to one's own nature1 iii4 #c4a 7#dh-ajgg74 ,kinship with beautiful world scorned by gnostics1 ii4 #i4ah 7#cc-fce74 ,kinship with depraved men accepted1 ii4 #i4ah 7#cc-fcf74 ,know thyself1 iv4 #c4a 7#bg-chg72 vi4 #g4da 7#ch-gfi74 ,knowledge of better things1 cleared up by purification1 iv4 #g4aj 7#b-hj74 ,knowledge of good attained experience of evil1 iv4 #h4g 7#f-aca74 ,knowledge of intelligible entities implies their presence1 v4 #e4a 7#cb-ege74 ,knowledge1 true1 shown not by unification1 not revelation of divine power1 ii4 #i4i 7#cc-fag74 ,kronos1 of ,uranus1 iii4 #e4b 7#ej-aabf74 ,label1 is good1 a common quality or a common label1 vi4 #g4ah 7#ch-gcc74 ,lachesis1 ii4 #c4ae 7#eb-aahb74 ,land marks on path to ecstasy1 i4 #f4i 7#a-ed74 ,last degree of existence could not have been existence1 ii4 #i4h 7#cc-fad74 ,last stage of soul-elevation1 is vision of intelligible wisdom1 v4 #h4aj 7#ca-efg74 ,law1 natural directs soul4 ii4 #c4h 7#eb-aagc74 ,law of the order of the universe1 why souls succumb to it1 iv4 #c4ae 7#bg-dac74 ,laws1 natural1 which carry rewards1 may be neglected by good1 iii4 #b4h 7#dg-ajee74 ,leakage 7flow of or escape71 ii4 #a4f1 #h 7#dj-hbb72 v4 #a4f 7#aj-ahb72 vi4 #e4aj 7#bc-cbg72 v4 #a4f 7#aj-ahb74 ,leakage1 none in radiation of soul 7see wastage71 vi4 #d4e1 #aj 7#bb-bic1 #cja72 vi4 #e4c 7#bc-cag74 ,leakage1 none with celestial light1 ii4 #a4h 7#dj-ghd74 ,leave not world1 but be not of it1 i4 #h4f 7#ea-aaej74 ,leibnitz1 theory of indiscernibles1 v4 #g4b 7#ah-bed74 ,legislator1 intelligence1 v4 #i4e 7#e-ajh74 ,leisure in life of celestial ,gods1 v4 #h4c 7#ca-eef74 ,lethe1 iv4 #c4bf 7#bg-dcb74 ,letters in which to read nature1 iii4 #c4f 7#dh-ajhg74 ,letters in which to read nature1 are stars1 ii4 #c4g 7#eb-aagb72 iii4 #a4f 7#c-ie74 ,liberation of soul effected by virtue as intellectualizing habit1 vi4 #h4e 7#ci-ggi74 ,liberty1 vi4 #h 7#ci-ggc74 ,liberty depends on intelligence1 vi4 #h4c 7#ci-ggg74 ,liberty1 does it belong to ,god only1 or to all others also8 vi4 #h4a 7#ci-ggc74 ,liberty lies in following reason1 iii4 #a4i1 #aj 7#c-ig1 #ih74 ,liberty may be denied to intelligence1 if granted super-liberty1 vi4 #h4f 7#ci-gha74 ,liberty must be for men1 if it is for the divinities1 vi4 #h4a 7#ci-ghb74 ,liberty not for the depraved who follow images1 vi4 #h4c 7#ci-ggg74 ,liberty refers to the interior life1 rather than to the exterior1 vi4 #h4f 7#ci-gha74 ,liberty would be destroyed by astrology4 iii4 #a4g 7#c-if74 ,life and intelligence could not inhere in molecules1 iv4 #g4b 7#b-eh74 ,life and thought1 different grades of1 iii #h4g 7#cj-edj74 ,life changed from an evil to a by virtue1 i4 #g4a 7#ed-abjh74 ,life1 drama of1 roles played badly by evil1 iii4 #b4ag 7#dg-ajga74 ,life interpenetrates all1 and knows no limits1 vi4 #e4ab 7#bc-ccj74 ,life is actualization of intelligence1 vi4 #i4i 7#i-afe74 ,life is below good1 iii4 #i4i 7#ac-bbe74 ,life is perfect when intelligible1 i4 #d4c 7#df-ajbd74 ,life is presence with divinity1 vi4 #i4i 7#i-afe74 ,life of intelligence is ever contemporaneous1 iii4 #g4b 7#de-ihi74 ,life1 thought and existence1 contained in primary existence1 ii4 #d4f 7#ab-bjc72 v4 #f4f 7#bd-cci74 ,life's ascent1 witness to1 is disappearance of contingency1 vi4 #h4ae 7#ci-hja74 ,light abandoned by source does not perish1 but is no more there1 iv4 #d4bi 7#bh-dhd72 iv4 #e4g 7#bi-ebf74 ,light and fire celestial1 nature of1 ii4 #a4g 7#dj-hbe74 ,light and form1 two methods of sight1 v4 #e4g 7#cb-ehf74 ,light as actualization is incorporeal1 iv4 #e4g 7#bi-ebg74 ,light celestial1 not exposed to any wastage1 ii4 #a4h 7#dj-hbf74 ,light emanates from sun1 v4 #c4ab 7#di-aaab74 ,light emitted by the soul forms animal nature1 i4 #a4g 7#ec-aaih74 ,light exists simultaneously within and without1 vi4 #d4g 7#bb-bie74 ,light from sun exists everywhere1 vi4 #d4f 7#bb-bif74 ,light in eye1 v4#g 7#cb-ehf72 v4 #f4a 7#bd-ccd72 iv4 #e4d 7#bi-ejj74 ,light intelligible1 v4 #e4h 7#cb-ehg74 ,light intelligible is not spatial1 has no relation to place1 v4 #e4h 7#cb-ehg74 ,light intermediary is unnecessary1 being a hindrance1 iv4 #e4d 7#bi-eba74 ,light is composite of light in eye and light outside1 v4 #f4a 7#bd-ccd74 ,light1 is it destroyed when its source is withdrawn or does it follow it8 iv4 #e4g 7#bi-ebf74 ,light1 objective and visual1 mutual relation of1 iv4 #e4d 7#bi-ebj74 ,light1 objective1 does not transmit by relays1 iv4 #e4d 7#bi-ebb74 ,light1 relation to air1 iv4 #d4e1 #f 7#bi-ebd74 ,light1 visual1 not a medium1 iv4 #e4d 7#bi-ebb74 ,lighting fire1 from refraction1 generation illustrates1 iii4 #f4ad 7#bf-cgf74 ,limit lower1 of divine things1 the soul1 v4 #a4g 7#aj-ahf74 ,limit of union with divinity1 desire or ability1 v4 #h4aa 7#ca-egj74 ,limitless is supreme1 vi4 #g4cb 7#ch-gec74 ,limits1 none known by life1 vi4 #e4ab 7#bc-ccj74 ,line intelligible1 posterior to number1 vi4 #f4ag 7#cd-fgd74 ,liver1 location of growth1 iv4 #c4bc 7#bg-dbf74 ,liver1 seat of soul's desire1 iv4 #d4bh 7#bh-dhj74 ,lives1 former1 cause human character1 iii4 #c4d 7#dh-ajhc74 ,living being1 no evil is unalloyed for it1 i4 #g4c 7#ed-abaj74 ,living well not explainable by reason1 i4 #d4b 7#df-ajbb74 ,living well not extended to all animals1 i4 #d4b 7#df-ajbj74 ,localization of soul open to metaphysical objections1 iv4 #c4bj 7#bg-dai74 ,location does not figure among true categories1 vi4 #b4af 7#dc-iai74 ,location for the things yet to be produced is essence1 vi4 #f4aj 7#cd-feg74 ,location of form 7see residence71 iii1 #f4ad 7#bf-cgf74 ,location of soul is principle that is everywhere and nowhere1 v4 #b4b 7#aa-aie74 ,location of world is in soul and not soul in body1 iv1 #c4i 7#bg-dje74 ,logos1 intermediary1 also unaccountable1 ii4 #i4a 7#cc-fja74 ,logos1 form of1 character1 role and reason1 iii4 #b4ag 7#dg-ajga74 ,lost wings1 has soul1 in incarnation1 i4 #h4ad 7#ea-aafa74 ,love as ,god1 demon and passion1 iii4 #e4a 7#ej-aabb74 ,love as recognition of hidden affinity1 iii4 #e4a 7#ej-aabb74 ,love based on unity and sympathy of all things1 iv4 #i4c 7#h-adb74 ,love causes1 four1 divine1 innate notion1 affinity and sentiment of beauty1 iii4 #e4a 7#ej-aabc74 ,love1 celestial1 must abide in intelligible with celestial soul1 iii4 #e4c 7#ej-aabh74 ,love1 higher1 is celestial1 iii4 #e4c 7#ej-aabh74 ,love1 how transformed into progressively higher stages1 v4 #i4b 7#e-ajc74 ,love is a gad-fly1 iii4 #e4g 7#ej-aacd74 ,love is both material and a demon1 iii4 #e4aj 7#ej-aadj74 ,love is both needy and acquisitive1 iii4 #e4g 7#ej-aacd74 ,love is not identical with the world1 iii4 #e4e 7#ej-aacj74 ,love1 like higher soul1 inseparable from its source1 iii4 #e4b 7#ej-aabf74 ,love1 lower1 beauty1 celestial1 v4 #h4ac 7#ca-egc74 ,love1 lower1 corresponding to world-soul1 iii4 #e4c 7#ej-aabh74 ,love must exist because the soul does1 iii4 #e4aj 7#ej-aaci74 ,love1 myth of birth1 significance1 iii4 #e4aj 7#ej-aaci74 ,love of beauty explained by aversion for ugliness1 i4 #f4e 7#a-dg74 ,love possesses divine being1 iii4 #e4c 7#ej-aabg74 ,love1 working as sympathy1 affects magic1 iv4 #d4dj 7#bh-ejc74 ,love or ,eros1 iii4 #e 7#ej-aabb74 ,love that unites soul to good is deity1 iii4 #e4d 7#ej-aacj74 ,love that unites soul to matter is demon only1 iii4 #e4d 7#ej-aacj74 ,lover1 divine1 waits at the door1 vi4 #e4aj 7#bc-cbe74 ,lover1 how he develops1 v4 #i4b 7#e-ajc74 ,lover1 how he is attracted by beauty of single body1 i4 #c4b 7#bj-bga74 ,lover1 how he uses to intelligible world1 i4 #c4b 7#bj-bga74 ,lover1 simile of1 in seeing ,god1 vi4 #i4d 7#i-aee74 ,lovers are those who feel sentiments most keenly1 i1 #f4d 7#a-df74 ,lover's beauty in virtues transformed to intellectual1 i4 #c4b 7#bj-bga74 ,lover's beauty transformed into artistic and spiritual virtues1 i4 #c4b 7#bj-bga74 ,loves contrary to nature are passions of strayed souls1 iii4 #e4g 7#ej-aace74 ,loves implanted by nature are all good1 iii4 #e4g 7#ej-aacf74 ,loves in the evil charged down by false opinions1 iii4 #e4g 7#ej-aacf74 ,lower form of being possessed by evil1 i4 #h4c 7#ea-aade74 ,lower forms of contemplation1 iii4 #h4a 7#cj-eca74 ,lower natures1 good is for them1 not for itself1 vi4 #g4d 7#ch-gjf74 ,lower things follow higher1 i4 #h4a 7#ea-aadb74 ,lowest degree of being is evil1 hence necessary1 i4 #h4g 7#ea-aadf74 ,lyceum1 vi4 #a4ad1 #cj 7#db-hfb1 #hhh74 ,lynceus1 whose keen eyes pierce all1 symbol of intelligible world1 v4 #h4d 7#ca-eeh74 ,lyre1 badly tuned1 cannot produce harmony1 vi4 #c4ac 7#dd-ifa72 ii4 #c4ac 7#eb-aahj74 ,lyre played by musician1 like affections of the soul1 iii4 #f4d 7#bf-ceh74 ,lyre1 simile of striking single cord1 vi1 #e4aj 7#bc-cbf74 ,made himself1 divinity has1 does not cause priority1 vi4 #h4bj 7#ci-hjh74 ,magic1 based on sympathy1 iv4 #i4c 7#h-adb74 ,magic enchantments described1 iv4 #i4c 7#h-adb74 ,magic1 escaped by honesty1 iv4 #d4dd 7#bh-eji74 ,magic occurs by love1 working as sympathy1 iv4 #d4dj 7#bh-ejc74 ,magic power over honesty1 iv4 #d4dd 7#bh-eji74 ,magic power over man by its affections and weakness1 iv4 #d4dd 7#bh-ejh74 ,magnanimity interpreted as purifications1 i4 #f4f 7#a-di74 ,magnitude an aid to differences of color1 ii4 #h4a 7#ce-fha74 ,magnitude is an image formed by reflection of universal beings1 iii4 #f4ag 7#bf-chj74 ,magnitude is only appearance1 iii4 #f4ah 7#bf-cha74 ,magnitude of matter derived from seminal reasons1 iii4 #f4ae 7#bf-cgg74 ,magnitude1 why could the soul have none1 if it filled all space1 vi4 #d4a 7#bb-bhe74 ,magnitudes and numbers are of different kind of quality1 vi4 #a4d 7#db-hdc74 ,man as soul subsisting in a special reason1 vi4 #g4e 7#ch-gjg74 ,man in himself1 vi4 #g4d 7#ch-gjf74 ,man is defined as reasonable soul1 vi4 #g4d 7#ch-gjf74 ,man is perfected through his evils1 ii4 #c4ah 7#eb-aahg74 ,man produces seminal reason1 ii4 #c4ab 7#eb-aagh74 ,man1 relation of1 to the intelligible world1 vi4 #d4ad 7#bb-cjh74 ,man's triple nature is connection between sense and intelligible world1 vi4 #g4g 7#ch-gaa74 ,management of body by reasoning1 of world by intelligence1 iv4 #h4h 7#f-acb74 ,manager1 rewards and punishes1 good and bad actors1 iii4 #b4ag 7#dg-ajga74 ,managing part of soul1 discredited1 iv4 #b4b 7#ba-bhj74 ,manicheans1 wine divided in jars theory of reflected1 iv4 #c4b1 #bj 7#bg-cij74 ,manifold contains unity of manner of existence1 vi4 #d4h 7#bb-bif74 ,manifold could not exist without something simple1 v4 #f4c 7#bd-ccf74 ,manifold1 how intelligence became1 v4 #c4aa 7#di-aajh74 ,manifold1 how it arises from the one ,intelligence1 vi4 #b4ba 7#dc-ibf74 ,manifold1 if it passed into unity1 would destroy universe1 iii4 #h4aj 7#cj-edg74 ,manifold is unity of apperception1 iv4 #d4a 7#bh-ddb74 ,manifold not explained by supreme unity1 v4 #i4ad 7#e-aaaf74 ,manifold1 nothing1 could exist without something simple1 v4 #f4c 7#ab-ccf74 ,manifold of intelligence produced by unity1 iv4 #d4a 7#bh-ddc74 ,manifold unity1 only for examination are its parts apart1 vi4 #b4c 7#dc-hig74 ,manifoldness1 v4 #c4af 7#di-aaah74 ,manifoldness contained by universal essence1 vi4 #i4b 7#i-adi74 ,manifoldness developed by soul1 as by intelligence1 iv4 #c4f 7#bg-cih74 ,manifoldness must pre-exist1 vi4 #b4b 7#dc-hid74 ,manifoldness of any kind cannot exist within the first1 v4 #c4ab 7#di-aaaj74 ,manifoldness of unity1 vi4 #e4f 7#bc-cba74 ,manifoldness produced by one because of categories1 v4 #c4ae 7#di-aaaf74 ,manifoldness1 why it proceeded from unity1 v4 #b4a 7#aa-aic74 ,manner of existence determines how unity is manifold1 vi4 #d4h 7#bb-bif74 ,many and one inseparably1 is intelligence1 iii4 #h4h 7#cj-edc74 ,many and one1 puzzle of decides genera of essence1 vi4 #b4d 7#dc-hih74 ,marriages1 presided over by lower love1 iii4 #e4c 7#ej-aabi74 ,mars1 relations to ,saturn illogical1 ii4 #c4e 7#eb-aafi74 ,mass is source of ugliness1 v4 #h4b 7#ca-eed74 ,master1 even beyond it1 is the ,supreme1 vi4 #h4ab 7#ci-gic74 ,master of himself power is the ,supreme1 vi4 #h4aj 7#ci-gij74 ,masters of ourselves are even we1 how much more ,supreme1 vi4 #h4ab 7#ci-gic74 ,mastery of these corporeal dispositions is not easy1 i4 #h4h 7#ea-aaed74 ,material1 gnostic distinction of men1 ii4 #i4ah 7#cc-fcg74 ,materialism1 polemic against1 iv4 #g 7#b-ef74 ,materialists cannot understand solid things near nonentity1 iii4 #f4f 7#bf-cfa74 ,materialists support determination1 iii4 #a4b 7#c-hh74 ,mathematical parts not applicable to soul4 iv4 #c4b 7#bg-chi74 ,matter acc4 to ,empedocles and ,anaximander1 ii4 #d4g 7#ab-bjd74 ,matter alone could not endow itself with life1 iv4 #g4c 7#b-fj74 ,matter an empty mirror that reflects everything1 iii4 #f4g 7#bf-cfc74 ,matter and form in all things1 iv4 #g4a 7#b-ef74 ,matter and form intermediary between is sense object1 iii4 #f4ag 7#bf-cha74 ,matter as deprivation still without qualities1 i4 #h4aa 7#ea-aaeg74 ,matter as mirror1 not affected by the object reflected1 iii4 #f4g 7#bf-cfc74 ,matter as mother1 nurse1 residence and other nature1 iii4 #f4ai 7#bf-chd74 ,matter as residence of generation4 iii4 #f4ac 7#bf-cgc74 ,matter as substrate and residence of forms1 ii4 #d4a 7#ab-aig74 ,matter as the infinite in itself1 ii4 #d4ae 7#ab-baf74 ,matter1 born of world-soul1 shapeless1 begetting principle1 iii4 #d4a 7#ae-bcc74 ,matter1 both kinds1 relation of1 to essence1 ii4 #d4af 7#ab-bai74 ,matter cannot be affected1 as cannot be destroyed1 iii4 #f4h 7#bf-cfe74 ,matter cannot be credited with being1 vi4 #c4g 7#dd-idd74 ,matter cannot be the primary principle1 vi4 #a4bf 7#db-hha74 ,matter contained in the soul from her looking at darkness1 i4 #h4d 7#ea-aadg74 ,matter contemporarily with the informing principle1 ii4 #d4h 7#ab-bjf74 ,matter1 corporeal and incorporeal1 ii4 #d4a 7#ab-aih74 ,matter1 cult of implies ignoring soul and intelligence1 vi4 #a4bi 7#db-hhg74 ,matter derives its being from intelligibles1 vi4 #c4g 7#dd-idd74 ,matter1 descent into1 is fall of the soul1 i4 #h4ad 7#ea-aafa74 ,matter1 difference from form1 due to that of intelligible sources1 vi4 #c4h 7#dd-idf74 ,matter existed from all eternity1 iv4 #h4f 7#f-acj74 ,matter1 first physical category of ,plotinos1 vi4 #c4c 7#dd-icg74 ,matter1 how to see the formless1 a thing of itself1 i4 #h4i 7#ea-aaef74 ,matter 7hypostatic71 existence as undeniable as that of good1 i4 #h4ae 7#ea-aafb74 ,matter1 if primary1 would be form of the universe1 iii4 #f4ah 7#bf-chb74 ,matter1 impassible1 because of different senses of participation1 iii4 #f4i 7#bf-cff74 ,matter1 incorporeal 7,pyth4 ,plato1 ,arist471 ii4 #d4a 7#ab-aih74 ,matter1 incorruptible1 exists only potentially1 ii4 #e4e 7#be-cdh74 ,matter1 intelligible1 ii4 #d4c 7#ab-aih72 ii4 #e4c 7#be-cde72 iii4 #e4g 7#ej-aacd74 ,matter1 intelligible1 entities to reach sense-matter1 iii4 #e4g 7#ej-aaed74 ,matter1 intelligible1 is not potential1 ii4 #e4c 7#be-cde74 ,matter1 intelligible1 why it must be accepted1 iii4 #e4f1 #g 7#ej-aacc74 ,matter is born shapeless1 receives form while turning to1 ii4 #d4c 7#ab-aih74 ,matter is both without qualities and evil1 i4 #h4aj 7#ea-aaef74 ,matter is bottom of everything1 ii4 #d4e 7#ab-bja74 ,matter is cause of evils1 even if corporeal1 i4 #h4h 7#ea-aaec74 ,matter is disposition to become something else1 ii4 #d4ac 7#ab-bad74 ,matter is improved by form1 vi4 #g4bh 7#ch-gde74 ,matter is incorporeal1 ii4 #d4i 7#ab-bjf74 ,matter is nonentity1 i4 #h4e 7#ea-aadh74 ,matter is non-essential otherness1 ii4 #d4af 7#ab-bah74 ,matter is not a body without quality1 but with magnitude1 vi4 #a4bf 7#db-hhj74 ,matter is not being and cannot be anything actual1 ii4 #e4d 7#be-cdg74 ,matter is not composite1 but simple in one1 ii4 #d4h 7#ab-bje74 ,matter is not wickedness1 but neutral evil1 vi4 #g4bh 7#ch-gdf74 ,matter is nothing actually1 ii4 #e4b 7#be-cdc74 ,matter is physical category1 vi4 #c4c 7#dd-icg74 ,matter is real potentially1 ii4 #e4e 7#be-cdh74 ,matter is relative darkness1 ii4 #d4e 7#ab-bja74 ,matter is secondary evil1 i4 #h4d 7#ea-aaee74 ,matter is unchangeable because form is such1 iii4 #f4aj 7#bf-cfh74 ,matter left alone as basis after ,stoic categories evaporate1 vi4 #a4bi 7#db-hhf74 ,matter magnitude derived from seminal reason1 iii4 #f4ae 7#bf-cgg74 ,matter may exist yet be evil1 i4 #h4aa 7#ea-aaeh74 ,matter1 modified1 is ,stoic ,god1 vi4 #ab4g 7#db-hha74 ,matter must be possible because its qualities change1 iii4 #f4h 7#bf-cff74 ,matter necessary to the world2 hence good implies evil1 i4 #h4g 7#ea-aaeb74 ,matter not in intelligible world1 v4 #h4d 7#ca-eeg74 ,matter nothing real actually1 ii4 #e4d 7#be-cdg74 ,matter of demons is not corporeal1 iii4 #e4g 7#ej-aace74 ,matter participates in existence1 without participating it1 iii4 #f4ad 7#bf-cgf7 ,matter participates in the intelligible1 by appearance1 iii4 #f4aa 7#bf-cfi74 ,matter1 participation of1 in ideas1 vi4 #e4h 7#bc-cba7 ,matter possesses no quality1 ii4 #d4h 7#ab-bje72 iv4 #g4c 7#b-ei74 ,matter qualified as seminal reasons1 vi4 #a4bi ,matter rationalized is body1 ii4 #g4c 7#cg-fif74 ,matter received forms until hidden by them1 v4 #h4g 7#ca-efb74 ,matter1 relation of1 to reason1 illustrates that of opinion to imagination1 iii4 #f4ae 7#bf-cgg74 ,matter1 since cannot be destroyed1 cannot be affected1 iii4 #f4h 7#bf-cfe74 ,matter things mingled1 contain no perfection1 iii4 #b4g 7#dg-ajec74 ,matter's generation1 consequence of anterior principles1 iv4 #h4f 7#f-acj74 ,matter's primitive impotence before generation1 iv4 #h4f 7#f-acj74 ,mechanism of ecstasy1 v4 #h4aa 7#ca-efi74 ,medicine1 v4 #i4aa 7#e-aad74 ,mediocre1 evil men even1 never abandoned by ,providence1 iii4 #b4i 7#dg-ajeh74 ,mediation of soul between indivisible and divisible essence1 iv4 #b 7#ba-bgf74 ,mediation of world-souls1 through it1 benefits are granted to men1 vi4 #d4ab1 #cj 7#bh-deg1 #dhf74 ,medium cosmologically necessary1 but affects sight only slightly1 iv4 #e4b 7#bi-eag74 ,medium needed in ,platonism1 ,aristotelianism1 ,stoicism1 iv4 #e4b 7#bi-eaf74 ,medium not needed in ,atomism and ,epicurianism1 iv4 #e4b 7#bi-eaf74 ,medium of sight1 ,aristotle's unnecessary iv4 #e4a 7#bi-eae74 ,medium1 though possible1 hinders organs of sight1 iv4 #e4a 7#bi-ead74 ,medium1 untroubled1 is the world-soul1 iv4 #h4g 7#f-acj74 ,medium's absence would only destroy sympathy1 iv4 #e4c 7#bi-eai74 ,medium's affection does not interfere with vision1 iv4 #e4c 7#bi-ebj74 ,memories not needed1 unconscious prayer answered by ,stars1 iv4 #d4db 7#bh-eje74 ,memories of the past do not increase happiness1 i4 #e4i 7#cf-fhi74 ,memory1 iv4 7#bg-dbh74 ,memory and reasoning1 not implied by world-soul's wisdom1 iv4 #d4ab 7#bh-deg74 ,memory and reasoning suspended by omniscient intuition1 iv4 #d4ab 7#bh-deg74 ,memory and sensation iv4 #f 7#da-hbi74 ,memory and sensation1 ,stoic doctrines of1 hang together1 iv4 #f4a 7#da-hbi74 ,memory acts through the sympathy of the soul's highest self1 iv4 #f4c 7#da-hcb74 ,memory1 actualization of the soul1 iv4 #c4be 7#bg-dbi74 ,memory belongs to divine soul1 and to that derived from world-soul1 iv4 #c4bg 7#bg-dcc74 ,memory belongs to imagination1 iv4 #c4bi 7#bg-dcc74 ,memory belongs to the soul alone1 iv4 #c4bf 7#bg-dcb74 ,memory1 both kinds1 implies both kinds of imagination1 iv4 #c4ca 7#bg-dch74 ,memory definition depends on whether it is animal or human1 iv4 #c4be 7#bg-dbi74 ,memory does not belong to appetite1 iv4 #c4bh 7#bg-dcd74 ,memory does not belong to the power of perception1 iv4 #c4bi 7#bg-dce74 ,memory does not belongs to the stars1 iv4 #d4cj 7#bh-dda74 ,memory impossible to world-souls to whom there is no time but a single day1 iv4 #d4g 7#bh-dej74 ,memory inapplicable to any but time limited beings1 iv4 #c4be 7#bg-dbh74 ,memory is not identical with feeling or reasoning1 iv4 #c4bi 7#bg-dcf74 ,memory limited to souls that change their condition1 iv4 #d4f 7#bh-ddh74 ,memory may be reduced to sensation1 iv4 #c4bh 7#bg-dcd74 ,memory needs training and education1 iv4 #f4c 7#da-hce74 ,memory1 none in stars1 because uniformly blissful1 iv4 #d4h 7#bh-deb74 ,memory not an image but a reawakening of a faculty1 iv4 #f4c 7#da-hcc74 ,memory not as high as unreflective identification1 iv4 #d4d 7#bh-dde74 ,memory not1 but an affection1 is kept by appetite1 iv4 #c4bh 7#bg-dcd74 ,memory not compulsory1 iv4 #d4h 7#bh-dea74 ,memory not exercised by world-souls and stars' souls1 iv4 #d4f 7#bh-ddi74 ,memory not intelligible because of simultaneity1 iv4 #d4a 7#bh-dda74 ,memory of soul in intelligible world1 iv4 #d4a 7#bh-dda74 ,memory peculiar to soul and body1 iv4 #c4b 7#bg-dcj74 ,memory1 possession of1 not caused by incarnation of soul1 iv4 #c4bf 7#bg-dca74 ,memory problems depend on definition1 iv4 #c4be 7#bg-dbi74 ,memory1 timeless1 constitutes self-consciousness1 iv4 #c4be 7#bg-dbi74 ,memory when beyond1 helped by training here below1 iv4 #d4e 7#bh-ddg74 ,memory would be hindered if soul's impressions were corporeal1 iv4 #g4f 7#b-ff74 ,men are kings1 v4 #c4d 7#di-ajid74 ,men both1 we are not always as we should be1 vi4 #d4ad 7#bb-cjh74 ,men escape chance by interior isolation1 vi4 #h4ae 7#ci-hjj74 ,men non-virtuous1 do good when not hindered by passions1 iii4 #a4aj 7#c-ih74 ,men of three kinds1 sensual1 moral and spiritual1 v4 #i4a 7#e-ajb74 ,men seek action when too weak for contemplation1 iii4 #h4d 7#cj-ecf74 ,men sense and intelligible1 difference between1 vi4 #g4d 7#ch-gje74 ,men1 three in each of us1 vi4 #g4f 7#ch-gjh74 ,men1 three in us1 fate of them is1 brutalization or divinization1 vi4 #g4f 7#ch-gji74 ,men1 three kinds of1 v4 #i4a 7#e-ajb74 ,mercury1 ,jupiter and ,venus1 also considered astrologically1 ii4 #c4e 7#eb-aafi74 ,metal is to statue as body to soul1 iv4 #g4h 7#b-gf74 ,messengers of divinities are souls incarnated1 iv4 #c4ab1 #ac 7#bg-dji72 iv4 #h4e 7#f-abg74 ,metaphorical is all language about the ,supreme1 vi4 #h4ac 7#ci-gie74 ,method of creation1 ii4 #c4ag 7#eb-aahf74 ,method of ecstasy is to close eyes of body1 i4 #f4h 7#a-eb74 ,methods of dialectic differ with individuals1 i4 #c4a 7#bj-bfi74 ,methods of participation in good1 i4 #g4a 7#ed-abjh74 ,metis or prudence 7myth of71 iii4 #e4e 7#ej-aacj74 ,microcosm1 iv4 #c4aj 7#bg-djf74 ,migrating of soul psychologically explained1 vi4 #d4af 7#bb-caj74 ,minerva1 vi4 #e4g 7#bc-cba74 ,minos1 vi4 #i4g 7#i-afb74 ,miracle1 matter participates in existence1 while not participating in it1 iii4 #f4ad 7#bf-cgf74 ,mire1 unruly1 soul falls into1 when plunging down1 i4 #h4ac 7#ea-aafj74 ,mirror1 iv4 #c4cj 7#bg-dcg72 iv4 #e4g 7#bi-ebh74 ,mirror empty1 reflects everything like matter1 iii4 #f4g 7#bf-cfc74 ,mirror1 simile of1 i4 #d4aj 7#df-ajcd74 ,misfortune and punishment1 significance of1 iv4 #c4af 7#bg-dad74 ,misfortune1 experience of1 does not give senses to man1 vi4 #g4a 7#ch-fig74 ,misfortune foreseen by ,god1 not cause of human senses1 vi4 #g4a 7#ch-fig74 ,misfortune none too great to be conquered by virtues1 i4 #d4h 7#df-ajca74 ,misfortune to the good only apparent1 iii4 #b4f 7#dg-ajea74 ,mithra1 simile of1 used1 iii4 #b4ad 7#dg-ajfd74 ,mixture1 consequences of soul and body1 i4 #a4d 7#ec-aaie74 ,mixture1 elements are not1 but arise from a common system1 ii4 #a4g 7#dj-hbd74 ,mixture explained by evaporation 7,stoic71 ii4 #g4b 7#cg-fid74 ,mixture limited to energies of the existent1 iv4 #g4b1 #h 7#b-eh1 #fh74 ,mixture of intelligence and necessity1 i4 #h4g 7#ea-aaeb74 ,mixture of soul and body impossible1 i4 #a4d 7#ec-aaid74 ,mixture of soul divisible1 ii4 #c4i 7#eb-aagf74 ,mixture of unequal qualities1 ii4 #g4a 7#cg-fic74 ,mixture that occupies more space than elements1 ii4 #g4a 7#cg-fic74 ,mixture1 theory of1 of ,alexander of ,aphrodisia1 ii4 #g4a 7#cg-fia72 iv4 #g4b 7#b-eh74 ,mixture to the point of total penetration1 ii4 #g 7#cg-fia74 ,modality1 should not occupy even third rank of existence1 vi4 #a4cj 7#db-hhg74 ,model1 v4 #h4h 7#ca-efd74 ,model for producing principle1 is form1 v4 #h4g 7#ca-efa74 ,model1 image bound to it by radiation1 vi4 #d4aj 7#bb-cjj74 ,model1 interior1 cause of appreciation of interior beauties1 i4 #f4d 7#a-de74 ,model of reason1 is the universal soul1 iv4 #c4aa 7#bg-djg74 ,model of the old earth1 gnostic1 ii4 #i4e 7#cc-fjg74 ,model of the universe is intelligible world1 vi4 #g4ab 7#ch-gbj74 ,model1 previous1 object's existence implies1 vi4 #f4aj 7#cd-feh74 ,model1 superior1 method of producing assimilation1 i4 #b4g 7#ai-bfg1 #bfh74 ,modesty is part of goodness1 ii4 #i4i4 7#cc-faf74 ,modification derived from foreign sources1 i4 #a4i 7#ec-abjb74 ,modified matter1 is ,stoic ,god1 vi4 #a4bg 7#db-hha74 ,molecules could not possess life and intelligence1 iv4 #g4b 7#b-eg74 ,monism of the ,stoics breaks down just like dualism1 v4 #a4bg 7#db-hhc74 ,moon1 limit of world-sphere1 ii4 #a4e 7#dj-hbj74 ,moon1 sun and light universe like1 v4 #f4d 7#bd-ccg74 ,moral beauties1 more delightful than sense-beauties1 i4 #f4d 7#a-de74 ,moral men1 v4 #i4a 7#e-ajb74 ,moral men become superficial1 v4 #i4a 7#b-ajb74 ,moralization1 iv4 #d4ag 7#bh-dfd74 ,moralization decides government of soul1 iv4 #d4ag 7#bh-dfd74 ,mortal1 either whole or part of us1 iv4 #g4a 7#b-ef74 ,mother1 nurse1 residence and other nature is matter1 iii4 #f4ah 7#bf-chd74 ,motion1 how imparted to lower existences1 ii4 #b4b 7#ad-bca74 ,motion is below the ,one1 iii4 #i4g 7#ac-bbe74 ,motion of fire1 is straight1 ii4 #b4a 7#ad-bbh74 ,motion of soul is circular1 ii4 #b4a 7#ad-bbi74 ,motion1 single1 effected by body1 and different ones by soul1 iv4 #g4d 7#b-fb74 ,motion spontaneous1 of universal soul1 immortalizes heaven1 ii4 #a4d 7#dj-hah74 ,motions1 conflicting1 due to presence of bodies1 ii4 #b4b 7#ad-bca74 ,motions1 different1 caused by soul1 iv4 #g4e 7#b-fb74 ,motive1 essential to determination1 iii4 #a4a 7#c-hg74 ,motives of creation ii4 #i4d 7#cc-fje74 ,movement1 v4 #a4d 7#aj-ahj74 ,movement and rest1 destruction also inapplicable1 ii4 #i4a 7#cc-fjj74 ,movement and stability exist because thought by intelligence1 vi4 #b4h 7#dc-ijd74 ,movement another kind of stability1 vi4 #b4g 7#dc-ijc74 ,movement cannot be reduced to any higher genus1 vi4 #c4ba 7#dd-iga74 ,movement1 circular of the soul1 iv4 #d4af 7#bh-dfb74 ,movement divided in natural1 artificial and voluntary1 vi4 #c4bf 7#dd-ihj74 ,movement does not beget time1 but indicates it1 iii4 #g4aa 7#de-ajji74 ,movement for sense objects1 vi4 #c4bc 7#dd-igf74 ,movement1 how can it be in time if changes are out of time1 vi4 #a4af 7#db-hfd74 ,movement is a form of power1 vi4 #c4bb 7#dd-igc74 ,movement is active for1 and is the cause of other forms1 vi4 #c4bb 7#dd-igd74 ,movement1 is change anterior to it8 vi4 #c4ba 7#dd-igb74 ,movement measured by space because of its indetermination1 iii4 #g4aa 7#de-ajaa74 ,movement measures time1 and is measured by it1 iii4 #g4ab 7#de-ajaa74 ,movement of combination1 vi4 #c4be 7#dd-igh74 ,movement of displacement is single1 vi4 #c4bd 7#dd-ibg74 ,movement1 of its image time1 is eternity1 iii4 #g1 int4 7#de-ihe74 ,movement of the heavens1 ii4 #b 7#ad-bbg74 ,movement of the soul is attributed to the primary movement1 iii4 #g4ab 7#de-ihe74 ,movement1 persistent1 and its interval1 are not time1 but are within it1 iii4 #g4g 7#de-iii74 ,movement1 three kinds1 ii4 #b4a 7#ad-bbg74 ,movement1 under it1 action and suffering may be subsumed1 vi4 #a4ag 7#db-hff74 ,movement1 why it is a category1 vi4 #c4bj 7#dd-iga74 ,multiple unity1 iv4 #i4a 7#h-aci74 ,multiple unity1 radiation of1 v4 #c4ae 7#di-aaae74 ,multiplicity could not be contained in the first1 vi4 #g4ag 7#ch-gbi74 ,multiplicity demands organization in system1 vi4 #g4aj 7#ch-gaf74 ,multiplicity of intelligences implies their natural differences1 vi4 #g4ag 7#ch-gcj74 ,multitude1 how it precedes from the ,one1 v4 #i4ad 7#e-aaf72 vi4 #g 7#ch-fig74 ,multitude is distance from an unity1 and is an evil1 vi4 #f4a 7#cd-fdc74 ,multitude of ideas of the good1 vi4 #g 7#ch-fig74 ,muses1 v4 #h4aj 7#ca-efi72 iii4 #g4aj 7#de-ajje74 ,music makes the musician1 v4 #h4a 7#ca-eeb74 ,musician educated by recognizing truths he already possesses1 i4 #c4a 7#bj-bgj74 ,musician1 how he rises to intelligible world1 i4 #c4a 7#bj-bgj74 ,musician led up by beauty1 i4 #c4a 7#bj-bgj74 ,mutilation of ,saturn typifies splitting of unity1 v4 #h4ac 7#ca-egc74 ,mysteries1 v4 #c4ag 7#di-aabj74 ,mysteries1 ancient1 their spiritual truth1 vi4 #i4aa 7#i-afi74 ,mysteries purify and lead to nakedness in sanctuary1 i4 #f4f 7#a-ej74 ,mystery of derivation of ,second from ,first1 v4 #a4f 7#aj-aha74 ,mystery rites explain secrecy of ecstasy1 vi4 #i4aa 7#i-afi74 ,mystery teachings of hell1 i4 #f4f 7#a-di74 ,myths explained by body's approach to the soul1 iii4 #e4aj 7#ej-aach74 ,myths1 object of1 is to analyze and distinguish1 iii4 #e4aj 7#ej-aaci74 ,myths of ithyphallic ,hermes1 iii4 #f4ai 7#bf-che74 ,myths of ,need and ,abundance1 iii4 #f4ad 7#bf-cge74 ,myths1 see ,abundance1 ,need of1 iii4 #f4ad 7#bf-cge74 ,nakedness follows purification in mysteries1 i4 #f4f 7#a-ej74 ,names of ,supreme approximations1 v4 #e4f 7#cb-ehd74 ,narcissus1 i4 #f4h 7#a-eb72 v4 #h4b 7#ca-eed74 ,narcissus followed vain shapes1 i4 #f4h 7#a-eb74 ,natural characteristics1 derived from categories in intelligible1 v4 #i4aj 7#e-aac74 ,natural law1 by it all prayers are answered1 even of evil1 iv4 #d4db 7#bh-eje74 ,natural movements1 vi4 #c4bf 7#dd-ihj74 ,nature and elements1 there is continuity between1 iv4 #d4ad 7#bh-dei74 ,nature1 and origin of evils1 i4 #h 7#ea-aadb74 ,nature as weaker contemplation1 iii4 #h4d 7#cj-ece74 ,nature betrayed1 but not affected by stars1 iii4 #a4f 7#c-ie74 ,nature1 capable of perfection as much as we1 ii4 #i4e 7#cc-fjg74 ,nature1 cause coincides with it in intelligible1 vi4 #g4ai 7#ch-gce74 ,nature contemplation in unity1 iii4 #h 7#cj-edb74 ,nature1 contrary to loves1 are passions of strayed souls1 iii4 #e4g 7#ej-aace74 ,nature dominates in plants1 but not in man1 iii4 #d4a 7#ae-bcc74 ,nature first actualization of universal soul1 v4 #b4a 7#aa-aid74 ,nature is immovable as a fall1 but not as compound of matter and form1 iii4 #h4b 7#cj-ecc74 ,nature is ultimate cause1 iii4 #a4a 7#c-hg74 ,nature law directs soul1 ii4 #c4h 7#eb-aagc74 ,nature1 lowest in the world-soul's wisdom1 iv4 #d4ac 7#bh-deh74 ,nature of divine intelligence1 i4 #h4b 7#ea-aadc74 ,nature of evil1 i4 #h4c 7#ea-aadd74 ,nature of intelligence proved1 v4 #i4c 7#e-ajd74 ,nature of soul is intermediate1 iv4 #h4g 7#f-acj74 ,nature of ,supreme1 i4 #h4b 7#ea-aadd74 ,nature of universal soul1 i4 #h4b 7#ea-aadd74 ,nature posterior to intelligence1 iv4 #g4h 7#b-gh74 ,nature reason is result of immovable contemplation1 iii4 #h4b 7#cj-ecc74 ,nature1 relation of animal to human1 i4 #a4g 7#ec-aaii74 ,nature sterility indicated by castration1 iii4 #f4ai 7#bf-chd74 ,nature1 ,stoic name for generative power in seeds1 v4 #i4f 7#e-aaj74 ,nature1 to what part belongs emotions8 i4 #a4a 7#ec-aaia74 ,nature's mother is universal reason and father the formal reasons1 iii4 #h4d 7#cj-ece74 ,nature's progress aided by auxiliary arts1 v4 #i4aa 7#e-aad74 ,necessary1 begetting of ,second by ,first1 v4 #d4a 7#g-ace74 ,necessary things are those whose possession is unconscious1 i4 #d4f 7#df-ajbg74 ,necessity1 characteristic of intelligence1 v4 #c4f 7#di-aajj74 ,necessity does not include voluntariness1 iv4 #h4e 7#f-abg74 ,necessity1 ,heraclitian1 iii4 #a4d 7#c-ia74 ,necessity mingled with reason1 iii4 #c4f 7#dh-ajhj74 ,necessity of continuous procession to ,supreme1 iv4 #h4e 7#f-abi74 ,necessity of existence of the ,first1 v4 #d4a 7#g-acd74 ,necessity of illumination of darkness must have been eternal1 ii4 #i4ab 7#cc-fbc74 ,necessity1 spindle of1 ,platonic1 iii4 #d4f 7#ae-bdb72 ii4 #c4i 7#eb-aaga74 ,nectar1 iii4 #e4g 7#ej-aacc74 ,nectar is memory of vision of intelligible wisdom1 v4 #h4aj 7#ca-efi74 ,need and ,abundance1 myth of1 iii4 #f4ad 7#bf-cge74 ,need1 or ,poros1 iii4 #e4b1 #e1 #f1 #g1 #aj 7#ej-aabe to #aace74 ,negative necessary to a definition1 v4 #e4f 7#cb-ehd74 ,neutral evil is matter1 vi4 #g4bh 7#ch-gdf74 ,new things1 unnoticed1 their perception not forced1 iv4 #d4h 7#bh-dej74 ,new world arises out of ,jupiter begotten by result of ecstasy1 v4 #h4ab 7#ca-egb74 ,night objects prove uselessness of sight medium1 iv4 #e4c 7#bi-eai74 ,non-being is matter1 cannot be anything actual1 ii4 #e4d 7#be-cdg74 ,nonentity has intelligent life beneath being1 iii4 #f4f 7#bf-cfj74 ,nonentity is matter1 i4 #h4e 7#ea-aaej74 ,normative element of life1 is ,providence1 iii4 #c4e 7#dh-ajhd74 ,noses1 pug1 and ,roman1 due to matter1 v4 #i4ab 7#e-aae74 ,nothing is contained in ,one2 reason why everything can issue from it1 v4 #b4a 7#aa-aic74 ,notions1 scientific1 are both prior and posterior1 v4 #i4g 7#e-aaj74 ,nowhere and everywhere is ,supreme1 inclination and imminence1 vi4 #h4af 7#ci-hja74 ,number and unity proceed from the ,one and many beings1 vi4 #f4aj 7#cd-fei74 ,number as universal bond of universe1 vi4 #f4ae 7#cd-fgj74 ,number can be said to be infinite1 vi4 #f4ai 7#cd-fgd74 ,number1 category1 v4 #a4d 7#aj-ahj74 ,number exists for every animal and the universal animal1 vi4 #f4ae 7#cd-ffh74 ,number follows and proceeds from essence1 vi4 #f4i 7#cd-fee74 ,number is not in quantity1 vi4 #a4d 7#db-hdb74 ,number1 posterior to1 is intelligible line1 vi4 #f4ag 7#cd-fgd74 ,number1 what is it to infinite8 vi4 #f4b 7#cd-fdd74 ,number within is the number1 constituted with our being1 vi4 #f4af 7#cd-fgc74 ,numbers1 vi4 #f 7#cd-fea74 ,numbers and dimensions are so different as to demand different classification1 vi4 #b4ac 7#dc-iaf74 ,numbers and ideas1 identification of1 vi4 #f4i 7#cd-fef74 ,numbers and magnitudes1 are of different kinds of quantity1 vi4 #a4d 7#db-hdc74 ,numbers are not quantity in themselves1 vi4 #a4d 7#db-hdb74 ,numbers form part of the intelligible world1 vi4 #f4d 7#cd-fdg74 ,numbers1 intelligible1 are identical with thought1 v4 #e4d 7#cb-ehb74 ,numbers intelligible1 difficulties connected with1 vi4 #f4af 7#cd-fga74 ,numbers must exist in the primary essence1 vi4 #f4h 7#cd-fed74 ,numbers participated in by objects1 vi4 #f4ad 7#cd-ffg74 ,numbers1 principle is unity's form1 v4 #e4e 7#cb-ehc74 ,numbers1 ,pythagorean1 intelligible discussed1 vi4 #f4e 7#cd-fdi74 ,numbers1 quantitative1 v4 #e4d 7#cb-ehc74 ,numbers1 regulated generation of everything1 vi4 #f4ae 7#cd-fgj74 ,numbers1 soul as v4 #a4e 7#aj-ahg72 vi4 #e4i 7#bc-cbd74 ,numbers split the unity into plurality1 vi4 #f4i 7#cd-fef74 ,numbers1 two kinds1 essential and unitary1 vi4 #f4i 7#cd-feg74 ,numbers1 veritable1 are intelligible entities1 vi4 #f4ad 7#cd-ffh74 ,numenian name of ,divinity1 ,essence and ,being1 v4 #i4c 7#e-ajd72 v4 #h4e 7#ca-efj72 vi4 #f4i 7#cd-fef74 ,numerals1 veritable1 of the man in himself1 are essential1 vi4 #f4af 7#cd-fgb74 ,nurse1 mother1 residence and other nature is matter1 iii4 #f4ai 7#bf-chd74 ,object itself did not grasp intellect1 i4 #a4i 7#ec-abja74 ,objective justice and beauty to which we are united1 v4 #a4aa 7#aj-aij74 ,objective world subsists even when we are distracted1 v4 #a4ab 7#aj-aia74 ,objects existence implies a previous model1 vi4 #f4aj 7#cd-feh74 ,objects outside have unitary existence1 vi4 #f4ab 7#cd-ffb74 ,objects participate in numbers1 vi4 #f4ad 7#cd-ffg74 ,obstacle to divinity is failure to abstract from ,him1 vi4 #h4ba 7#ci-haa74 ,obstacle to the soul is evil1 i4 #h4ab 7#ea-aaei74 ,obstacles lacking to creator1 because of his universality1 v4 #h4g 7#ca-efb74 ,omnipresence explained by possession of all things1 without being possessed by them1 v4 #e4i 7#cb-ehi74 ,one1 v4 #d2 v4 #d4b 7#g-acd1 #acf74 ,one and ,good1 vi4 #i 7#a-dg74 ,one and many1 like circle1 is intelligence1 iii4 #h4h 7#cj-edc74 ,one and many1 puzzle of1 decides genera of essence1 vi4 #b4d 7#dc-hih74 ,one for ,supreme1 is mere negation of manifold1 v4 #e4f 7#cb-ehe74 ,one1 independent of the one outside1 vi4 #f4ab 7#cd-ffa74 ,one is all things1 but none of them1 v4 #b4a 7#aa-aic74 ,one is everywhere by its power1 iii4 #i4d 7#ac-bbd74 ,one is formless1 v4 #e4f 7#cb-ehe74 ,one is nowhere1 iii4 #i4d 7#ac-bbd74 ,one is super-rest and super-motion1 iii4 #i4g 7#ac-bbe74 ,one not absolute1 but essentially related to one examined1 vi4 #b4c 7#dc-hif74 ,one not thinker1 but thought1 itself1 vi4 #i4f 7#i-afj74 ,one present without approach1 everywhere though nowhere1 v4 #e4h 7#cb-ehg74 ,one related in some genera1 but not in others1 vi4 #b4c 7#dc-hif74 ,one so far above genera is not to be counted1 vi4 #b4c 7#dc-hie74 ,one1 the soul1 like divinity1 always is1 iv4 #c4h 7#bg-djb74 ,one within us1 independent of the one outside1 vi1 #f4ab 7#cd-ffa74 ,opinion as sensation1 v4 #e4a 7#cb-egf74 ,opinion1 in relation to imagination1 illustrates that of matter to reason1 iii4 #f4ae 7#bf-cgg74 ,opinions1 false1 are daughters of involuntary passions1 i4 #h4d 7#ea-aadg74 ,opportunity and suitability1 cause of1 put them beyond change1 vi4 #h4ah 7#ci-hjf74 ,opposition1 ii4 #c4d 7#eb-aafh74 ,opposition among inanimate beings 7animals and matter71 iii4 #b4d 7#dg-ajdh71 ,optimism right1 v4 #e4b 7#cb-egi74 ,order1 cosmic1 is natural1 iv4 #c4i 7#bg-djd74 ,order exists only in begotten1 not in seminal reason1 iv4 #d4af 7#bh-dfa74 ,order in the hierarchy of nature1 ours cannot be questioned1 iii4 #c4c 7#dh-ajgi74 ,order is anteriority in the intelligible1 iv4 #d4a 7#bh-ddc74 ,order1 priority of1 implies conception of time1 iv4 #d4af 7#bh-dfa74 ,organ1 the universe1 every being is1 iv4 #d4de 7#bh-eaj74 ,organs alone1 could be affected1 iii4 #f4b 7#bf-ced74 ,origin and nature of evils1 i4 #h 7#ea-aadb74 ,origin1 causeless1 really is determinism1 iii4 #a4a 7#c-hf74 ,origin of ,god1 puzzling1 by our starting from chaos1 vi4 #h4aa 7#ci-gib74 ,origins of evil1 sins and errors1 i4 #a4i 7#ec-abja74 ,otherness is characteristic of matter1 ii4 #d4ac 7#ab-bad74 ,ours is not intelligence1 but we1 i4 #a4ac 7#ec-abjf74 ,ours1 why discursive reason is1 v4 #c4c 7#di-ajic74 ,outer man1 only1 affected by changes of fortune1 iii #b4ae 7#dg-ajfg74 ,pair1 vi4 #g4h2 vi4 #b4aa2 v4 #a4e2 vi4 #g4ci4 ,pair or dyad1 v4 #e4d 7#cb-ehb74 ,pandora1 iii4 #f4ad 7#bf-cge72 iv4 #c4ad 7#bg-dab74 ,panegyrists1 who degrade what they wrongly praise1 v4 #e4ac 7#cb-eif74 ,pangs of childbirth1 v4 #e4f 7#cb-ehe74 ,paris1 iii4 #c4e 7#dh-ajhe74 ,part in scheme1 soul must fit itself to1 iii1 #b4ag 7#dg-ajga74 ,partake of the one according to their capacities1 vi4 #d4aa 7#bb-cjb74 ,partial only should be the influence of universe1 iv4 #d4cd 7#bh-did74 ,participation by matter in the intelligible1 only by appearance1 iii4 #f4aa 7#bf-cfi74 ,participation can be only in the intelligible1 vi4 #d4ac 7#bb-cjf74 ,participation in good1 two methods of1 i4 #g4a 7#ed-abjh74 ,participation in sense-objects by unity is intelligible1 vi4 #f4ac 7#cd-ffd74 ,participation in the world of life is merely a sign of extension1 vi4 #d4ac 7#bb-cjf74 ,participation1 method of1 inferior in intelligible1 vi4 #e4ab 7#bc-cbi74 ,participation of matter in existence and opposite1 iii4 #f4d 7#bf-ceg74 ,participation of matter in ideas1 proves simile of head with faces1 vi4 #e4h 7#bc-cba74 ,participations1 difference of senses of1 allows matter to remain impassible1 iii4 #f4i 7#bf-cff74 ,partition of fund of memory between the two souls1 iv4 #c4ca 7#bg-dci74 ,parts1 actual division in1 would be denial of the whole1 iv4 #c4ab 7#bg-cij74 ,parts can be lost by body1 not by soul1 iv4 #g4e 7#b-fc74 ,parts divisible and indivisible1 in the whole of a soul1 iv4 #c4ai 7#bg-dai74 ,parts1 in incorporeal things1 have several senses1 iv4 #c4b 7#bg-cij74 ,parts1 as wine in jars1 ,manichean theory1 rejected1 iv4 #c4bj 7#bg-dba74 ,parts1 mathematical1 not applicable as a soul1 iv4 #c4b 7#bg-cij74 ,parts of a manifold unity are a part only1 for examination1 vi4 #b4c 7#dc-hig74 ,parts of ,supreme1 mere1 subordinate divinities1 denied1 v4 #h4i 7#ca-eff74 ,parts1 physical1 term limited1 iv4 #c4b 7#bg-chi74 ,passage into world of life is body's relation to the soul1 vi4 #d4ab 7#bb-cjd74 ,passibility of judgment and of soul1 iii4 #f4a 7#bf-cej74 ,passing of intelligence from unity to duality1 by thinking1 v4 #f4a 7#bd-ccc74 ,passion as category 7see action71 vi4 #a4ag 7#db-hff74 ,passional changes in body1 not in passional part of soul1 iii4 #f4c 7#bf-cef74 ,passional love elevating1 though open to misleading temptations1 iii4 #e4a 7#ej-aabd74 ,passionate love twofold1 sensual and beautiful1 iii4 #e4a 7#ej-aabb74 ,passions affect soul differently from virtue and vice1 iii4 #f4c 7#bf-cef74 ,passions arise from seminal reasons1 ii4 #c4af 7#eb-aahd74 ,passions felt by soul1 without experiencing them1 iv4 #d4ai 7#bh-dff74 ,passions1 how they penetrate from the body into the soul1 i4 #a4c 7#ec-aaid74 ,passions involuntary are mothers of false opinions1 i4 #h4d 7#ea-aadg74 ,passions1 modes of feeling1 i4 #a4a 7#ec-aaia74 ,passions not caused by soul1 ii4 #c4af 7#eb-aahd74 ,passions of strayed souls are loves contrary to nature1 iii4 #e4g 7#ej-aace74 ,passions of universe produced by body of stars1 ii4 #c4aj 7#eb-aagg74 ,passions reduced external images1 iii4 #f4e 7#bf-ceh74 ,passions1 ,stoic theory of1 opposed1 iii4 #f4c 7#bf-cee7 ,passions1 their avoidance1 task of philosophy1 iii4 #f4e 7#bf-ceh74 ,passions1 what suitable to earth1 iv4 #d4bb 7#bh-dga74 ,passive1 really1 is soul1 when swayed by appetites1 iii4 #a4i 7#c-ih74 ,path of simplification to unity1 vi4 #i4c 7#i-aeb74 ,path to ecstasy1 land marks1 i4 #f4i 7#a-ed7 ,penetration into inner sanctuary1 yields possession of all things1 v4 #h4aa 7#ca-egj74 ,penetration of body by soul1 but not by another body1 iv4 #g4h 7#b-gb74 ,penetration of body by soul proves the latter's incorporeality1 iv4 #g4h 7#b-gb74 ,penetration1 total1 impossible in mixture of bodies1 iv4 #g4h 7#b-gb74 ,penetration1 total1 mixture1 to the point of1 ii4 #g 7#cg-fia74 ,penia1 or need1 myth of1 iii4 #e4be 7#ej-aacj7 ,perception of new things1 not forced1 iv4 #d4h 7#bh-dej74 ,perception of the ,supreme1 its manner1 v4 #e4aj 7#cb-eia74 ,perfect happiness attained when nothing more is desired1 i4 #d4d 7#df-ajbf74 ,perfect is primary nature 7,plotinic72 not goal of evolution 7,stoic71 iv4 #g4h 7#b-gc74 ,perfect life consists in intelligence1 i4 #d4c 7#df-ajbd74 ,perfect life1 its possession1 i4 #d4f 7#df-ajbg74 ,perfection not to be sought in1 material things1 iii4 #b4g 7#dg-ajec74 ,perfection of a picture make shadows necessary1 iii4 #b4aa 7#dg-ajfj74 ,perfection of the universe1 evils are necessary1 ii4 #c4ah 7#eb-aahg74 ,perfection of universe1 object of incarnation1 iv4 #h4e 7#f-abh74 ,perfection's author must be above it1 vi4 #g4cb 7#ch-geb74 ,perishable is body1 because composite1 iv4 #g4a 7#b-ef74 ,permanence1 the characteristic of absolute good1 i4 #g4a 7#ed-abji74 ,perpetuates itself by form1 does heaven1 through influx1 ii4 #a4a 7#dj-hac74 ,perpetuity and eternity1 difference between1 iii4 #g4d 7#de-iia74 ,persistence of changeable1 iv4 #g4i 7#b-gh74 ,perspective1 ii4 #h 7#ce-fhj74 ,perspective1 various theories of1 ii4 #h4a 7#ce-fhj74 ,persuasion1 characteristic of soul1 v4 #c4f 7#di-ajii74 ,perversity of soul induces judgment and punishment1 iv4 #h4e 7#f-abh7 ,pessimism wrong1 v4 #e4b 7#cb-egi74 ,phidias sculpts ,jupiter not from sense imitation1 v4 #h4a 7#ca-eeb74 ,philonic distinction between ,god1 and the ,god1 vi4 #g4a 7#ch-fig74 ,philosopher1 being already virtuous1 needs only promotion1 i4 #c4c 7#bj-bgb74 ,philosopher1 how he rises to intelligible world1 i4 #c4c 7#bj-bga74 ,philosopher is already disengaged and needs only a guide1 i4 #c4c 7#bj-bga74 ,philosophers born1 alone reach the higher region1 v4 #i4b 7#e-ajc74 ,philosophers1 how they develop1 v4 #i4b 7#e-ajc74 ,philosophers justify justice of ,god1 iv4 #d4cj 7#bh-dhf74 ,philosopher's mathematics followed by pure dialectics as method of progress1 i4 #c4c 7#bj-bgb74 ,philosopher's method of disengagement is mathematics as incorporeal science1 i4 #c4c 7#bj-bga74 ,philosopher's opinions about time to be studied1 iii4 #g4f 7#de-iie74 ,philosophy contains physics1 ethics1 i4 #c4e 7#bj-bgc74 ,philosophy exact root of psychology1 ii4 #c4af 7#eb-aahc74 ,philosophy lower part of dialectic1 i4 #c4e 7#bj-bgc74 ,philosophy separates soul from her image1 vi4 #d4af 7#bb-caj74 ,philosophy's task is avoidance of passions1 iii4 #f4e 7#bf-ceh74 ,phoebus inspires men to interior vision1 v4 #h4aj 7#ca-efi74 ,physical categories are matter1 form1 combination1 attributes and accidents1 vi4 #c4c 7#dd-ich74 ,physical categories of ,plotinos1 vi4 #c 7#dd-icc74 ,physical genera of1 are different from those of the intelligible1 iv4 #c4a 7#bg-chg74 ,physical life1 can it exist without the soul8 iv4 #d4bi 7#bh-dhe74 ,physical1 not mental being1 affected by stars1 iii4 #a4f 7#c-ie74 ,physical powers do not form a secondary quality1 vi4 #a4aa 7#db-hef74 ,physical qualities applied to ,supreme only by analogy1 vi4 #h4h 7#ci-ghe74 ,physical soul1 production due to1 not astrological power1 iv4 #d4ch 7#bh-eja74 ,physical souls1 various1 how they affect production1 iv4 #d4cg 7#bh-ejj74 ,physical terms1 only verbal similarity to intelligible1 vi4 #c4e 7#dd-ida74 ,physical theories1 absurd1 iii4 #a4c 7#c-hi74 ,physically begun1 spiritual becomes love1 vi4 #g4cc 7#ch-gee74 ,physician's fore-knowledge1 simile of ,providence1 iii4 #c4e 7#dh-ajhe74 ,picture of the structure of the universe1 ii4 #c4ah 7#eb-aahg74 ,picture1 perfection of1 demands shadow1 iii4 #b4aa 7#dg-ajfj74 ,picture that pictures itself is universe1 ii4 #c4ah 7#eb-aahh74 ,pilgrim soul is in the world1 ii4 #i4ah 7#cc-fce74 ,pilot governs the ship1 relation of soul to body1 i4 #a4c 7#ec-aaid72 iv4 #c4ba 7#bg-dbb74 ,place has no contrary1 vi4 #c4ab 7#dd-ied74 ,place or time do not figure among true categories1 vi4 #b4af 7#dc-iai74 ,place or where is ,aristotelian category1 vi4 #a4ad 7#db-hfb74 ,planet calculations1 ii4 #c4f 7#eb-aaga74 ,plant positions producing adulteries1 absurd1 ii4 #c4f 7#eb-aaga74 ,planning of the world by ,god1 refuted1 v4 #h4g 7#ca-efa1 #efc74 ,plants1 do they admit of happiness1 i4 #d4a1 #b 7#df-ajai to #ajba74 ,plants even aspire to contemplation1 iii4 #h4a 7#cj-eca74 ,plato departed from1 in categories1 vi4 #b4a 7#dc-hia74 ,plato not only hates body1 but admires world1 ii4 #i4ag 7#cc-fcc74 ,plato uncertain about time1 iii4 #g4ab 7#de-ajab74 ,platonic basis of anti-gnostic controversy1 v4 #h4g 7#ca-efa74 ,plato's authority1 restored1 v4 #a4h 7#aj-ahf74 ,plato's language doubtful1 iii4 #f4ab 7#bf-cgb72 vi4 #g4cj 7#ch-gdi74 ,pleasure an accessory to all goods of the soul1 vi4 #g4cj 7#ch-gdi74 ,pleasure1 because changeable and restless1 cannot be the good1 vi4 #g4bg 7#ch-gde7 ,pleasure1 good's independence from1 is temperate man1 vi4 #g4bi 7#ch-gdg74 ,pleasure may accompany the good1 but is independent thereof1 vi4 #g4bg 7#ch-gde74 ,pleasure strictly1 has nothing to do with happiness1 i4 #e4d 7#cf-fhe74 ,pleasures of virtuous men are of higher kinds1 i4 #d4ab 7#df-ajcf74 ,plotinos forced to demonstration of categories by divergence from ,plato1 vi4 #b4a 7#dc-hia74 ,plotinos's genera of sensual existence1 iv4 #c 7#bg-chg74 ,poros or ,abundance1 myth of1 iii4 #e4b1 #e 7#ej-aabe to #aaca74 ,possession by divinity is last stage of ecstasy1 v4 #h4aj 7#ca-efi74 ,possession of perfect life1 i4 #d4d 7#df-ajbf74 ,possession of things causes intelligence to think them1 vi4 #f4g 7#cd-fec74 ,potential1 intelligible matter is not1 ii4 #e4c 7#be-cde74 ,potentialities are inseparable from their beings1 vi4 #d4i 7#bb-bih74 ,potentiality and actuality not applicable to divinity1 ii4 #i4a 7#cc-eii74 ,potentiality1 definition of1 ii4 #e4a 7#be-cda74 ,potentiality exists only in corruptable matter1 ii4 #e4e 7#be-cdh74 ,potentiality explains miracle of seeds containing manifolds1 iv4 #i4e 7#h-adf74 ,potentiality producing1 not becoming1 is the soul1 ii4 #e4c 7#be-cde74 ,poverty caused by external circumstances1 ii4 #c4h 7#eb-aagd74 ,power and beauty of essence attracts all things1 vi4 #f4ah 7#cd-fgh74 ,power1 lack of1 cannot fall under same categories as power1 vi4 #a4aj 7#db-heb74 ,power1 master of himself1 really is the ,supreme1 vi4 #h4aj 7#ci-ghh74 ,power of divinities lies in their inhering in the ,supreme1 v4 #h4i 7#ca-efe74 ,powers though secret1 in everything1 iv4 #d4cg 7#bh-ejj74 ,practice is only a preparation for contemplation1 iii4 #h4f 7#cj-ech74 ,prayed to1 sun as well as stars may be1 iv4 #d4cj 7#bh-dhf74 ,prayers1 all made in accordance with natural law1 answered1 iv4 #d4db 7#bh-ejf74 ,prayers answered by stars unconsciously1 iv4 #d4db 7#bh-eje74 ,prayers1 how they are answered1 iv4 #d4da 7#bh-eje74 ,prayers of even the evil are answered1 iv4 #d4db 7#bh-ejf74 ,predict1 stars do1 because of souls imperfection1 ii4 #c4aj 7#eb-aagg74 ,prediction implies that future is determined1 iii4 #a4c 7#c-ij74 ,prediction1 not by works1 but by analogy1 iii4 #c4f 7#dh-ajhj74 ,prediction1 with its responsiveness1 do not fall under action and experience1 vi4 #a4bb 7#db-hge74 ,predisposition of active life subjection to enchantments1 iv4 #d4dc 7#bh-ejh74 ,predisposition to magic by affections and weaknesses1 iv4 #d4dd 7#bh-ejh74 ,predominant soul part active while others sleep and 7see managing soul7 appear exterior1 iv4 #b4b 7#ba-bgi72 iii4 #d4b 7#ae-bcd74 ,predominating part1 ,stoic1 iii4 #c4b 7#dh-ajgh74 ,predominating principle directs universe1 ii4 #c4h 7#eb-aagc74 ,preparation for contemplation is practice1 iii4 #h4f 7#cj-ech74 ,preponderance spiritual method of becoming wise1 i4 #d4ad 7#df-ajcg74 ,presence of ,god1 everywhere entire1 explained as infinite1 vi4 #e4d 7#bc-cah74 ,presence of intelligible entities implied by knowledge of them1 v4 #e4a 7#cb-ege74 ,presence the one identical essence everywhere1 entirely1 vi4 #d 7#bb-bhe74 ,presences1 different kinds of1 vi4 #d4aa 7#bb-cjb74 ,present1 eternal1 v4 #a4d 7#aj-agi74 ,preservative not1 is universal soul1 but creative4 ii4 #c4af 7#eb-aahc74 ,preserver and creator is the good1 vi4 #g4bc 7#ch-gdj74 ,preserving1 begotten ,son1 as result of ecstasy1 v4 #h4ab 7#ca-ega74 ,priam1 misfortunes of1 i4 #d4e 7#df-ajbg74 ,pride is folly1 ii4 #i4i 7#cc-fah74 ,primary essence1 numbers must exist in it1 vi4 #f4h 7#cd-fed74 ,primary evil is evil in itself1 i4 #h4c 7#ea-aadf74 ,primary evil is lack of measure1 i4 #h4h 7#ea-aaee74 ,primary evil of soul1 i4 #h4e 7#ea-aadh74 ,primary existence will contain thought1 existence and life1 ii4 #d4f 7#ab-bjc72 v4 #f4f 7#bd-cci74 ,primary movement said to underlie movement of soul1 iii4 #g4ab 7#de-ajac74 ,primitive one is a spherical figure and intelligible1 vi4 #f4ag 7#cd-fge74 ,primitive relation between soul and body1 i4 #a4c 7#ec-aaid74 ,principle1 a supra-thinking1 necessary to the working of intelligence1 v4 #f4b 7#bd-ccd74 ,principle and end simultaneous in ,supreme1 v4 #h4g 7#ca-efc74 ,principle1 independent1 is human soul1 iii4 #a4h 7#c-ig74 ,principle of all1 though not limited thereby1 is the one1 v4 #c4aa 7#di-aaji74 ,principle of beauty1 what is it8 i4 #f4a 7#a-dj74 ,principle one self-existent constituted by being an actualization1 vi4 #h4g 7#ci-ghd74 ,principle1 primary1 matter cannot be1 vi4 #a4bf 7#db-hgi47 ,principle1 simultaneous1 above intelligence and existence1 iii4 #g4b 7#de-ihi74 ,principle1 super-essential1 does not think1 v4 #f4a 7#bd-ccc74 ,principle1 the first1 must be one exclusively1 which would make thought impossible1 v4 #f4a 7#bd-cce74 ,principle1 the first1 thinking1 is the second principle1 v4 #f4a 7#bd-cce74 ,principle1 the second1 the first thinking principle1 is1 v4 #f4a 7#bd-cce74 ,principles1 divine1 enumerated1 vi4 #g4be 7#ch-gda74 ,principles limited to three1 ii4 #i4b 7#cc-fjb74 ,principles1 lower1 contain only anterior things1 iv4 #d4af 7#bh-dfa74 ,principles1 single1 of universe1 ii4 #c4f 7#eb-aaga74 ,priority not applied in the divinity because he made himself1 vi4 #h4bj 7#ci-hjh74 ,prison of soul1 is body1 iv4 #h4aa 7#f-abj74 ,priority of soul to body1 iv4 #g4b 7#b-eh74 ,privation is nonentity1 adds no conceit1 ii4 #d4ad 7#ab-bae74 ,privation of form of matter1 ii4 #d4ac 7#ab-bac74 ,privation of qualities2 not a quality1 ii4 #d4ac 7#ab-bac74 ,privation relative is impossible1 i4 #h4ab 7#ea-aaeh74 ,process1 vi4 #c4a 7#dd-icc72 iv4 #h4f 7#f-abi74 ,process from unity to duality1 v4 #f4a 7#bd-cch74 ,process1 natural1 only affected by starvation1 ii4 #c4ab 7#eb-aagh74 ,process of purification of soul and its separation from body1 iii4 #f4e 7#bf-cei74 ,process of soul elevation1 v4 #c4i 7#di-aajf74 ,process of unification1 v4 #e4d 7#cb-eha74 ,process of vision and hearing1 iv4 #e 7#bi-ead74 ,process of wakening to reality1 v4 #e4aa 7#cb-eib74 ,process1 triune1 also implies identity and difference1 vi4 #i4h 7#dc-ije74 ,processes of ecstasy by purification1 i4 #f4f1 #h1 #i 7#a-di74 ,procession by it1 soul connects indivisible and divisible essence1 iv4 #b4a 7#ba-bgf74 ,procession1 continuous1 necessary to the ,supreme1 iv4 #h4f 7#f-abi74 ,procession from one of what is after it1 v4 #d 7#g-acd74 ,procession is effusion of super-abundance1 v4 #b4a 7#aa-aid74 ,procession is universal1 from first to last1 v4 #b4b 7#aa-aie74 ,procession of intelligence is an excursion down and up1 iv4 #h4g 7#f-aca74 ,procession of soul1 iv4 #h4e 7#f-abh74 ,procession of the world-soul1 iii4 #h4e 7#cj-ecg74 ,procession of world from unity1 cause4 v4 #b4a 7#aa-aic74 ,procreation1 he not desiring it1 aspires to higher beauty1 iii4 #e4a 7#ej-aabc74 ,procreativeness inherent 7see radiation1 exuberant1 super-abundant71 v4 #d4a 7#g-ace74 ,prodigal1 return1 i4 #f4h 7#a-ec74 ,prodigal son1 v4 #a4a 7#aj-agc74 ,produced by stars1 which is and what is not1 ii4 #c4ac 7#eb-aagh74 ,producing potentiality1 not becoming1 is the soul1 ii4 #e4c 7#be-cdf74 ,production due to some physical soul not astrological power1 iv4 #d4ch 7#bh-eja74 ,production of the things located is essence1 vi4 #f4aj 7#cd-feg74 ,progress possible1 argument against suicide1 i4 #i 7#af-bdc74 ,progressively higher stages of love1 v4 #i4b 7#e-ajc74 ,progressively1 world-soul informs all things1 iv4 #c4aj 7#bg-djf74 ,prometheus1 iv4 #c4ad 7#bg-dab74 ,prometheus of flight leaves soul unharmed from incarnation1 iv4 #h4e 7#f-abh74 ,proofs for existence and nature of intelligence1 v4 #i4c 7#e-ajd74 ,proportion1 ,stoic principle of beauty1 not ultimate1 but derivative1 i4 #f4a 7#a-da74 ,providence accused by slavery of good and victory of evil1 iii4 #b4f 7#dg-ajeb74 ,providence1 chief of all1 iii4 #c4b 7#dh-ajgi74 ,providence consists of appointed times in life1 should be observed1 i4 #i 7#af-bdc74 ,providence does not abandon even the mediocre1 iii4 #b4i 7#dg-ajeh74 ,providence does not explain prediction but analogy1 iii4 #c4f 7#dh-ajhf74 ,providence1 double1 particular and universal1 iii4 #c4d 7#dh-ajha74 ,providence embraces everything below1 iii4 #b4g 7#dg-ajed74 ,providence1 fore knowledge of1 like unto a physician1 iii4 #c4e 7#dh-ajhe74 ,providence is normative element of life1 iii4 #c4e 7#dh-ajhd74 ,providence is not particular1 because world had no beginning1 iii4 #b4a 7#dg-ajdc74 ,providence is prevision and reasoning1 iii1 #b4a 7#dg-ajdb74 ,providence is unpredictable circumstance changing life1 iii4 #d4f 7#ae-bdb74 ,providence may appear as chance1 iii4 #c4b 7#dh-ajgh74 ,providence1 objection to by internecine war1 iii4 #b4ae 7#dg-ajfd74 ,providence problems solved by derivation of reason from intelligence1 iii4 #b4af 7#dg-ajfh74 ,providence should not overshadow initiative1 iii4 #b4i 7#dg-ajeg74 ,providence1 the plan of the universe is from eternity1 vi4 #h4ag 7#ci-hjc74 ,providence1 twofold1 exerted by twofold soul1 iv4 #h4b 7#f-abb74 ,prudence interpreted as purification1 i4 #f4f 7#a-di74 ,prudence or ,metis1 myth of1 iii4 #e4e 7#ej-aacj74 ,psychic1 gnostic distinction of men1 ii4 #i4ah 7#cc-fce74 ,psychologic elements1 sensation1 faculties of generation and increase1 and creative power1 i4 #a4h 7#ec-abjj74 ,psychologic elements1 soul gives life to1 i4 #a4h 7#ec-abjj74 ,psychological effect of vision of intelligible wisdom1 v4 #h4aj 7#ca-efh74 ,psychological faculty1 on which is the freedom of will based1 vi4 #h4b 7#ci-gge74 ,psychological questions1 iv4 #c 7#bg-chg74 ,psychological study of1 outline1 iv4 #b4a 7#ba-bgf74 ,psychological theory of quality1 vi4 #a4ab 7#db-heh74 ,psychology1 common part1 its function1 i4 #a4aj 7#ec-abjc74 ,psychology1 does ratiocination belong to same principles as passions1 i4 #a4a 7#ec-aaia74 ,psychology 7every man double71 composite animal1 real man or reasonable soul1 ii4 #c4i 7#eb-aagf74 ,psychology1 exact root of philosophy1 ii4 #c4af 7#eb-aahc74 ,psychology1 explanation of anger parts1 courage1 iii4 #f4b 7#bf-ced74 ,psychology1 inquiring principle1 i4 #a4a 7#ec-aaia74 ,psychology obeys the precept ,know thyself1 iv1 #c4a 7#bg-chg74 ,psychology of demons1 iv4 #d4dc 7#bh-ejg74 ,psychology of earth1 iv4 #d4bg 7#bh-dgi74 ,psychology of sensation1 iv4 #c4bf 7#bg-dcj74 ,psychology of vegetative part of soul1 iv4 #d4bh 7#bh-dha74 ,psychology thought1 its nature and classification1 i4 #a4a 7#ec-aaia74 ,pun between science and knowledge1 v4 #h4d 7#ca-eei74 ,pun on aeon1 as age or eternity1 iii4 #g4a 7#de-ihf74 ,pun on agalmata1 v4 #h4e1 #f 7#ca-efj74 ,pun on ,aphrodite1 as delicate1 iii4 #e4h 7#ej-aacg74 ,pun on being1 intelligible1 vi4 #c4h 7#dd-idg74 ,pun on creation and adornment1 ii4 #d4d 7#ab-bad72 i4 #h4g 7#ea-aaeb74 ,pun on difference in others1 ii4 #d4ac 7#ab-bad74 ,pun on dii and diken1 v4 #h4d 7#ca-eeh74 ,pun on doxa1 v4 #e4a 7#cb-egh74 ,pun on ,egyptian hieroglyphics and statues 7see agalmata74 ,pun on eidos and idea1 v4 #i4h 7#e-aaa72 vi #i4b 7#i-adi74 ,pun on einai and henos1 v4 #e4e 7#cb-ehd74 ,pun on forms and statues1 v4 #h4e 7#ca-efj74 ,pun on heaven1 world1 universe1 animal and all1 ii4 #a4a 7#dj-had74 ,pun on ,hestia1 and standing1 v4 #e4e 7#cb-ehd74 ,pun on ,hesis1 vi4 #a4bc 7#db-hgg74 ,pun on idea and eidos1 see eidos4 ,pun on inclination1 ii4 #i4d 7#cc-fje74 ,pun on koros1 iii4 #h4aa 7#cj-eej72 v4 #h4ac 7#ca-egc72 v4 #i4h 7#e-aaa72 iv4 #c4ad 7#bg-dab72 i4 #h4g 7#ea-aaeb74 ,pun on love and vision1 iii4 #e4c 7#ej-aabh74 ,pun on nous1 noesis1 and to noeton1 v4 #c4e 7#di-ajif to #ajii74 ,pun on paschein1 experiencing1 suffering1 reacting1 and passion1 vi4 #a4ae 7#db-hfd74 ,pun on ,poros1 iii4 #e4i1 #aj 7#ej-aadj74 ,pun on ,prometheus and ,providence1 iv4 #c4ad 7#bg-dab74 ,pun on reason and characteristic1 iii4 #f4b 7#ag-bdh72 iv4 #g4d 7#b-fa74 ,pun on schesis and schema1 iv4 #d4bi 7#bh-dhd74 ,pun on ,soma and sozesthai1 v4 #i4e 7#e-aji74 ,pun on suffering1 iv4 #i4c 7#h-adc74 ,pun on thinking1 thinkable and intellection1 vi4 #a4ah 7#db-hfh74 ,pun on timely and sovereign1 vi4 #h4ah 7#ci-hjf74 ,pun on unadorned and created1 see koros1 i4 #h4g 7#ea-aaeb74 ,pun on ,vesta and ,hestia1 v4 #e4e 7#cb-ehd74 ,punishable and impassible1 soul is both4 i4 #a4ab 7#ec-abjd74 ,punishment follows perversity of soul1 iv4 #h4e 7#f-abh74 ,punishments and misfortunes1 significance of1 iv4 #c4ae 7#bg-dad74 ,pure thoughts is that part of the soul which most resembles intelligence1 v4 #c4h 7#di-aajb74 ,purification clears up mental knowledge1 iv4 #g4aj 7#b-hj74 ,purification1 content of virtues1 i4 #f4f 7#a-di74 ,purification in mysteries1 leads to nakedness1 i4 #f4f 7#a-ej74 ,purification of soul like man washing off mud1 i4 #f4e 7#a-dh74 ,purification produces conversion1 and is used by virtue1 i4 #b4d 7#ai-bfa74 ,purification of soul process involved1 iii4 #f4e 7#bf-cei74 ,purification's goal is second divinity intelligence1 i4 #b4f 7#ai-bfd74 ,purification limit is that of the soul self-control1 i4 #b4e 7#ai-bfc74 ,purity1 condition of remaining in unity with the divinity1 v4 #h4aa 7#ca-egj74 ,purpose of life1 supreme1 vision of ,god1 i4 #f4g 7#a-ej74 ,puzzle of one and many decides of the genera of essence1 vi4 #b4d 7#dc-hih74 ,puzzle of origin of ,god due to chaos being starting point1 vi4 #h4aa 7#ci-gib74 ,puzzle of soul being one1 yet in all1 iv4 #c4d 7#bg-cid74 ,quadrature1 ii4 #c4d 7#eb-aafh74 ,qualities1 sqq4 vi4 #a4aj 7#db-heb74 ,qualities admit of degrees1 vi4 #c4bj 7#dd-igj74 ,qualities are accidental shapes of being1 ii4 #f4c 7#ag-bej74 ,qualities are acts of being1 ii4 #f4b 7#ag-bdi74 ,qualities are incorporeal1 vi4 #a4bi 7#db-hhe74 ,qualities1 because they change1 matter must be passible1 iii4 #f4h 7#bf-cff74 ,qualities classified as body and of soul1 vi4 #c4ag 7#dd-ifc74 ,qualities1 distinction between qualities and complements of being1 ii4 #f4a 7#ag-bde74 ,qualities1 genuine1 are not differential beings1 vi4 #a4aj 7#db-hec74 ,qualities1 modal and essential1 distinctions between1 ii4 #f4a 7#ag-bdf74 ,qualities more essential than quantity1 ii4 #h4a 7#ce-fhj74 ,qualities not all are reasons1 vi4 #a4aj 7#db-hed74 ,qualities not formed by union of four ,plotinic categories1 vi4 #b4ae 7#dc-iah74 ,qualities of sense1 among them belong many other conceptions1 vi4 #c4af 7#dd-ifa74 ,qualities1 some are differences1 vi4 #c4ah 7#dd-ife74 ,qualities1 some differences are not1 vi4 #c4ah 7#dd-iff74 ,qualities1 their derivation from affection is of no importance1 vi4 #a4aa 7#db-heg74 ,qualities1 ugly1 are imperfect reasons1 vi4 #a4aj 7#db-hee74 ,quality1 ii4 #f 7#ag-bde72 iv4 #g4e1 #i1 #aj 7#b-fb to #hj74 ,quality and matter form body1 according to ,stoics1 iv4 #g4c 7#b-ei74 ,quality and thing qualified1 relation between1 vi4 #a4ab 7#db-heh74 ,quality1 by it all things depend on the good1 i4 #g4b 7#ed-abji74 ,quality1 by it1 being differences are distinguished1 vi4 #c4ag 7#dd-ifc74 ,quality1 category1 various derivatives of1 vi4 #c4ai 7#dd-ifg74 ,quality consists of a non-essential character1 vi4 #a4aj 7#db-hee74 ,quality differences cannot be distinguished by sensation1 vi4 #c4ag 7#dd-ifc74 ,quality1 intelligible and sense1 difference between1 ii4 #f4c 7#ag-bdi74 ,quality is good1 a common label or common quality1 vi4 #g4ah 7#ch-gcc74 ,quality is not a power but disposition1 form and character1 vi4 #a4aj 7#db-hed74 ,quality is only figurative name for complement of being1 vi4 #b4ad 7#dc-iah74 ,quality none in matter1 ii4 #d4g 7#ab-bjd72 iv4 #g4c 7#b-ei74 ,quality none in matter which is deprivation1 i4 #h4aa 7#ea-aaeg74 ,quality not a primary genus1 because posterior to being1 vi4 #b4ad 7#dc-iag74 ,quality not in matter is an accident1 i4 #h4aj 7#ea-aaeg74 ,quality1 one1 partaken of by capacity and disposition1 vi4 #a4aa 7#db-hef74 ,quality1 physical need of supreme only by analogy1 vi4 #i4h 7#i-afd74 ,quality1 psychological theory of1 vi4 #a4ab 7#db-heh74 ,quality1 secondary1 not formed by physical powers1 vi4 #a4aa 7#db-hef74 ,quality1 shape is not1 vi4 #a4aa 7#db-heg74 ,quality1 according to the ,stoics1 vi4 #a4bi 7#db-hhe74 ,quality1 there is only one kind1 vi4 #a4aa 7#db-hef74 ,quality1 various terms expressing it1 vi4 #c4af 7#dd-ifj74 ,quality1 whether it alone can be called similar or dissimilar1 vi4 #c4ae 7#dd-iei74 ,quality-less thing in itself1 reached by abstraction1 ii4 #d4aj 7#ab-bjg74 ,quantity1 vi4 #a4d 7#db-hda74 ,quantity a secondary genus1 therefore not a first1 vi4 #b4ac 7#dc-iae74 ,quantity admits of contraries1 vi4 #c4aa 7#dd-iec74 ,quantity1 ,aristotelian criticized1 vi4 #a4d 7#db-hda74 ,quantity1 as equal and unequal1 does not refer to the objects1 vi4 #a4e 7#db-hde74 ,quantity category1 v4 #a4d 7#aj-ahj74 ,quantity1 continuous and definite1 have nothing in common4 vi4 #a4d 7#db-hda74 ,quantity1 definition of1 includes large and small1 vi4 #c4aa 7#dd-ieb74 ,quantity1 different kinds of1 in magnitudes and numbers1 vi4 #a4d 7#db-hdc74 ,quantity1 discrete1 different from continuous1 vi4 #c4ac 7#dd-iee74 ,quantity1 elements of continuous1 vi4 #c4ad 7#dd-iee74 ,quantity1 if time is1 why a separate category1 vi4 #a4ac 7#db-hfa74 ,quantity in number1 but not number in quantity1 vi4 #a4d 7#db-hdb74 ,quantity in quantative number1 v4 #e4d 7#cb-ehb74 ,quantity is incorporeal1 ii4 #d4i 7#ab-bjg74 ,quantity is speech1 #a4e 7#db-hdd74 ,quantity less essential than quality1 ii4 #h4a 7#ce-fhj74 ,quantity not qualities studied by geometry1 vi4 #c4ae 7#dd-ieh74 ,quantity1 time is not1 vi4 #a-e 7#db-hdd74 ,question1 not to be asked by our order in nature1 iii4 #c4c 7#dh-ajgi74 ,quiddity and being earlier than suchness1 ii4 #f4b 7#ag-bdh74 ,quintessence1 ii4 #a4b 7#dj-hae72 ii4 #e4c 7#be-cdf74 ,radiation joins image to its model1 vi4 #d4aj 7#bb-cjj74 ,radiation of an image is generation1 v4 #a4f 7#aj-ahb74 ,radiation of good is creative power1 vi4 #g4cg 7#ch-gfa74 ,radiation of light1 v4 #e4g 7#cb-ehf74 ,radiation of multiple unity1 v4 #c4ae 7#di-aaae74 ,radiation of stars for good1 explains their influence1 iv4 #d4ce 7#bh-dig74 ,radii centering1 to explain1 soul unifying sensations1 iv4 #g4f 7#b-fe74 ,rank1 v4 #d4b 7#g-acf72 v4 #e4d 7#cb-eha74 ,rank after death1 depends on state at death1 hence progress must be achieved1 i4 #i 7#af-bdc74 ,rank of souls1 iv4 #c4f 7#bg-cig74 ,rank1 souls of the second1 universal rank1 are men1 ii4 #c4ac 7#eb-aahj74 ,rank third1 of existence1 should not be occupied by modality1 vi4 #a4cj 7#db-hhg74 ,rank third of souls1 ii4 #a4h 7#ee-abjj74 ,ranks in the ,universe reasonable for souls to be assigned thereto1 iii4 #b4ab 7#dg-ajfa74 ,ranks of existence1 three1 ii4 #i4ac 7#cc-fbf72 iii4 #c4c 7#dh-ajgi72 iii4 #e4i 7#ej-aach72 vi4 #d4aa 7#bb-cjb72 vi4 #e4d 7#bc-cah74 ,ranks of existence beneath the beautiful1 vi4 #g4db 7#ch-ggj74 ,ratiocination1 has no place even in the world-soul1 iv4 #d4aa 7#bh-dee74 ,ratiocination1 souls can reason intuitionally without1 iv4 #c4ah 7#bg-daf74 ,rationalized matter1 body as1 ii4 #g4c 7#cg-fif74 ,reaction or suffering1 definition of1 vi4 #a4ba 7#dc-hgb74 ,reactions1 need not be passive1 but may be active1 vi4 #a4ba 7#db-hgj74 ,real man and we1 distinctions between1 i4 #a4aj 7#ec-abjb74 ,real man differs from body1 i4 #a4aj 7#ec-abjc74 ,reality1 same different degrees of1 are intelligence and life1 vi4 #g4ah 7#ch-gcb74 ,reason and form possessed by everything1 ii4 #g4c 7#cg-fif74 ,reason as a whole1 vi4 #e4aj 7#bc-cbf74 ,reason as derived from intelligence1 iii4 #b4af 7#dg-ajfh74 ,reason cannot be deduced from atoms1 iii4 #a4b 7#c-hh74 ,reason1 differentiated1 would deprive the soul of consciousness1 ii4 #i4a 7#cc-fjb74 ,reason discursive is not used during discarnation1 iv4 #c4ah 7#bg-daf74 ,reason divine is to blame1 iv4 #b4aj 7#dg-ajei74 ,reason followed1 is secret of freedom1 iii4 #a4i 7#c-ig74 ,reason has no extension1 iv4 #g4e 7#b-fd74 ,reason in head1 not in brain1 iv4 #c4bc 7#bg-dbe74 ,reason1 its influence is only suggestive1 i4 #b4e 7#ai-bfd74 ,reason no explanation of living well1 i4 #d4b 7#df-ajbb74 ,reason not resulted in foresight of creation1 vi4 #g4a 7#ch-fig74 ,reason not sufficient explanation of living well1 i4 #d4b 7#df-ajbb74 ,reason or ideas possessed by intellectual life1 vi4 #b4ba 7#dc-ibg74 ,reason1 seminal iv4 #g4b 7#b-eh74 ,reason1 seminal1 produces man1 ii4 #c4ab 7#eb-aagh74 ,reason that begets everything is ,jupiter's garden1 iii4 #e4i 7#ej-aacg74 ,reason1 total of the universe1 ii4 #c4ac 7#eb-aagh74 ,reason unites the soul divided by bodies1 iv4 #i4c 7#h-adb74 ,reason1 universal1 is both soul and nature1 iii4 #h4c 7#cj-ecc74 ,reason used only while hindered by obstacles of body1 iv4 #c4ah 7#bg-daf74 ,reasonable for souls to be assigned to different ranks1 iii4 #b4ab 7#dg-ajfa74 ,reasoning absent in ,supreme1 v4 #h4g 7#ca-efc74 ,reasoning and foresight are only figurative expressions1 vi4 #g4a 7#ch-fii74 ,reasoning and memory not implied by world-soul1 wisdom1 iv4 #d-ab 7#bh-deg74 ,reasoning and memory superseded by world-soul's wisdom1 iv4 #d4ab 7#bh-def74 ,reasons are the actualization of the soul that begets the animal1 vi4 #g4e 7#ch-gjg74 ,reasons1 double1 iii4 #c4d 7#dh-ajha74 ,reasons1 not all are qualities1 vi4 #a4aj 7#db-hed74 ,reasons1 unity constituted by contained contraries1 iii4 #b4af 7#dg-ajfi74 ,reception1 transmission1 relation1 underlies action and experience1 vi4 #a4bb 7#db-hgd74 ,receptivity accounts for divinity's seeing by individuals1 vi4 #e4ab 7#bc-ccj74 ,receptivity determines participation in the one1 vi4 #d4aa 7#bb-cca74 ,receptivity is limit of participation in divine1 iv4 #h4f 7#f-abi74 ,reciprocal nature of all things1 iii4 #c4f 7#dh-ajhj74 ,recognition of divine kinship depends of self knowledge1 vi4 #i4g 7#i-afc74 ,recognition of each other by souls1 descending from intelligibles into heaven1 iv4 #d4e 7#bh-ddg74 ,redemption of world by world-soul1 v4 #a4b 7#aj-age74 ,reduction to unity1 v4 #c4f 7#di-ajii74 ,reflection1 not1 but self-necessity1 cause of creation of sense-world1 iii4 #b4b 7#dg-ajdd74 ,reflects everything1 does the empty mirror of matter1 iii4 #f4g 7#bf-cfc74 ,reformatory1 are hell's torments1 iv4 #d4de 7#bh-eaa74 ,refraction1 lighting fire from1 illustrates generation1 iii4 #f4ad 7#bf-cgf74 ,refreshment not needed by stars1 which are inexhaustible1 ii4 #a4h 7#dj-hbg74 ,refutation of ,james ,lange theory1 i4 #a4e 7#ec-aaif74 ,reincarnation is result of soul-judgments1 iv4 #h4e 7#f-abh74 ,rejection of form of approaching souls proves formlessness of the ,supreme1 vi4 #g4cd 7#ch-gef74 ,relation1 vi4 #a4f 7#db-hde74 ,relation between external and internal1 i4 #h4e 7#ea-aadi74 ,relation is a habit or manner of being1 vi4 #c4bg 7#dd-iha74 ,relation is an appendage existing only among definite objects1 vi4 #b4af 7#dc-iai74 ,relation of good1 intelligence and soul like light1 sun and moon1 v4 #f4d 7#bd-ccg74 ,relation primitive between soul and body1 i4 #a4c 7#ec-aaid74 ,relation1 ,stoic1 category confuses the new with the anterior1 vi4 #a4ca 7#db-hhh74 ,relations are simultaneous existences1 vi4 #a4g 7#db-hdh74 ,relations1 are they subjective of objective8 vi4 #a4g 7#db-hdg74 ,relay of sensation from organ to directing principle1 impossible1 iv4 #g4g 7#b-fg74 ,relay transmission1 iv4 #b4b 7#ba-bhj72 iv4 #e4d 7#bi-ebb74 ,relays in spreading light1 v4 #c4i 7#di-aaje74 ,remember itself1 the soul does not even1 iv4 #d4b 7#bh-ddc74 ,remembers1 soul becomes that which she does1 iv4 #d4c 7#bh-dde74 ,reminiscences of intelligible entities1 v4 #i4e 7#e-ajg74 ,repentances of gnostics1 opposed1 ii4 #i4f 7#cc-fjh74 ,repugnance natural to study of unity1 vi4 #i4c 7#i-ae74 ,resemblance lacking1 makes contraries1 vi4 #c4bj 7#dd-igj74 ,resemblance of intelligible to earthly based on the converse 7,platonic71 v4 #h4f 7#ca-efa74 ,resemblance to divinity is soul's welfare1 i4 #f4f 7#a-di74 ,resemblance to divinity1 result of homely virtues1 i4 #b4a 7#ai-beg74 ,resemblance1 two kinds1 effect and cause or simultaneous effects1 i4 #b4b 7#ai-beh74 ,residence and substrate of forms to matter1 ii4 #d4a 7#ab-aig74 ,residence demanded by forms1 against ,moderatus of ,gades1 ii4 #d4ab 7#ab-baa74 ,residence1 mother1 nurse or other nature is matter1 iii4 #f4ah 7#bf-chb74 ,residence of eternal generation is matter1 iii4 #f4ac 7#bf-cgc74 ,residence of form is matter as image of extension1 ii4 #d4aa 7#ab-baj74 ,residence of universal soul is heaven1 immortalizing it1 ii4 #a4d 7#dj-hag74 ,responsible for our ills1 ,gods are not1 iv4 #d4cg 7#bh-ejj74 ,responsible1 spontaneity not affected by involuntariness1 iii4 #b4aj 7#dg-ajfj74 ,responsibility depends solely on involuntariness1 vi4 #h4a 7#ci-ggd74 ,responsibility not injured by guidance of ,daemon1 iii4 #d4e 7#ae-bch74 ,responsibility not to be shifted from responsible reason1 iii4 #b4ae 7#dg-ajfe74 ,rest1 v4 #a4d 7#aj-agh72 v4 #c4g 7#di-aaja74 ,rest and motion below one1 iii4 #i4g 7#ac-bbe74 ,rest and movement distinction also inapplicable1 ii4 #i4a 7#cc-fjj74 ,rest1 as category1 iii4 #g4a 7#de-ihg72 vi4 #b4g 7#dc-ijc74 ,rest consists of change1 iv4 #h4a 7#f-aai74 ,rest1 intelligible1 the form by which all consists1 v4 #a4g 7#aj-ahd74 ,rest of ,heraclitus1 description of ecstatic goal1 vi4 #i4h 7#i-afe72 vi4 #i4aa 7#i-agj74 ,resultance of causes is anything1 ii4 #c4ad 7#eb-aaha74 ,results of ecstasy1 remaining close to divinity1 v4 #h4aa 7#ca-egj74 ,retirement of soul is to superior power1 v4 #b4b 7#aa-aie74 ,retribution divine1 all are led to it by secret road1 iv4 #d4de 7#bh-eaa74 ,return of prodigal1 i4 #f4h 7#a-eb74 ,return of soul to intelligible by three paths1 i4 #c4a 7#bj-bgj74 ,return of soul to its principle on destruction of body1 v4 #b4b 7#aa-aie74 ,revealers of the eternal1 are sense-objects1 iv4 #h4f 7#f-acj74 ,revelation of divine power expresses true knowledge1 ii4 #i4i 7#cc-fag74 ,rewards may be neglected by good1 iii4 #b4h 7#dg-ajee74 ,rhea1 iii4 #f4ai 7#bf-che72 v4 #a4g 7#aj-ahe74 ,riches1 inequality of no moment to an eternal being1 ii4 #i4i 7#cc-faf74 ,ridiculous to complain of lower nature of animals1 iii4 #b4i 7#dg-ajei74 ,ridiculous to expect perfections1 but deny it to nature1 ii4 #i4e 7#cc-fjg74 ,right of leaving world reserved by wise men1 i4 #d4af 7#df-ajci74 ,rises to the good1 does the soul1 by scorning all things below1 vi4 #g4ca 7#ch-gej74 ,roads1 secret1 leads all to retribution1 iv4 #d4de 7#bg-eaa74 ,rocks have greatest nonentity1 iii4 #f4f 7#bf-cfa74 ,rush of soul towards the one1 v4 #c4ag 7#di-aabj74 ,same principle1 how can it exist in all things8 vi4 #d4f 7#bb-bie74 ,same principle1 how various things can participate1 vi4 #d4ab 7#bb-cjc74 ,same thing not seen in the ,supreme by different persons1 v4 #h4ab 7#ca-ega74 ,sample is only thing we can examine1 v4 #h4c 7#cc-eee74 ,sample that must be purified1 is image of intelligence1 v4 #h4c 7#ca-eee74 ,sanative element of life1 is ,providence1 iii4 #c4e 7#dh-ajhd74 ,sanctuary1 inner1 penetrations into1 resulting advantage of ecstasy1 v4 #h4aa 7#ca-efi74 ,sanctuary of ecstasy1 i4 #f4h 7#a-eb72 i4 #h4g 7#ea-aaeb72 v4 #h4d 7#ca-eeg72 vi4 #i4aa 7#i-afi74 ,sanctuary of mysteries1 i4 #f4f 7#a-ej74 ,satiety does not produce scorn1 in the intelligible1 v4 #h4d 7#ca-eeh74 ,satisfaction of desire to live is not happiness1 i4 #e4b 7#cf-fhd74 ,saturn1 v4 #a4g 7#aj-ahe72 v4 #h4ac 7#ca-egc72 iv4 #d4ca 7#bh-dhi74 ,saturn and ,mars1 relations are quite illogical1 ii #c4e 7#eb-aafi74 ,saturn held down by chains1 v4 #h4ac 7#ca-egc74 ,saturnian realm1 vi4 #a4d 7#aj-agh74 ,scheme1 part in it soul must fit itself to1 iii4 #b4ag 7#dg-ajga74 ,science does not figure among true categories1 vi4 #b4ag 7#dc-ibj74 ,science is either a movement or something composite1 vi4 #b4ah 7#dc-ibc74 ,science is present in the whole1 potentially at least1 v4 #i4h 7#e-aaa74 ,science is the actualization of the notions that are potential science1 vi4 #b4bj 7#dc-ibe74 ,science1 part and whole in it not applicable to soul1 iv4 #c4b 7#bg-cij74 ,science's1 greatest is touched with the good1 vi4 #g4c 7#ch-gfj74 ,scorn not produced by satiety in the intelligible world1 v4 #h4d 7#ca-eeh74 ,scorn of life implies good1 vi4 #g4bi 7#ch-gdh74 ,scorn of this world no guarantee of goodness1 ii4 #i4af 7#cc-fcj74 ,scorning all things below1 soul rises to the good1 vi4 #g4ca 7#ch-gej74 ,sculptor1 v4 #i4c 7#e-ajd74 ,seal of wax1 impressions on1 are sensations1 iv4 #g4f 7#b-ff74 ,second must be perfect1 v4 #d4a 7#g-acf74 ,second necessarily begotten by first1 v4 #d4a 7#g-ace74 ,second rank of universe1 souls of men1 ii4 #c4ac 7#eb-aahj74 ,secondary evil is accidental formlessness1 i4 #h4h 7#ea-aaed74 ,secondary evil is matter1 i4 #h4d 7#ea-aadf74 ,secondary evil of soul1 i4 #h4e 7#ea-aadh74 ,secrecy of mystery-rites explains ecstasy1 vi4 #i4aa 7#i-aga74 ,secret powers in everything1 iv4 #d4cg 7#bh-ejj74 ,secret road1 leads all to divine retribution1 iv4 #d4de 7#bh-eaa74 ,seeing ,god without emotion1 sign of lack of unification1 vi4 #i4d 7#i-aee74 ,seeking anything beyond life1 departs from it1 vi4 #e4ab 7#bc-cca74 ,seeming to be beautiful satisfies1 but only being good satisfies1 v4 #e4ab 7#cb-eid74 ,seems as if the begotten was a universal soul1 vi4 #d4ad 7#bb-cjg74 ,seen the ,supreme1 no one who has calls him chance1 vi4 #h4ai 7#ci-hjg74 ,self autocracy1 vi4 #h4ba 7#ci-hjg74 ,self-consciousness can exist in a simple principle1 v4 #c4a 7#di-ajij74 ,self-consciousness consists of becoming intelligence1 v4 #c4d 7#di-ajif74 ,self-consciousness is not needed by self-sufficient good1 vi4 #g4ch 7#ch-gfc74 ,self-consciousness is more perfect in intelligence than in the soul1 v4 #c4f 7#di-ajih74 ,self-consciousness result of ecstasy1 v4 #h4aa 7#ca-egj74 ,self-control is assimilation to divinity1 i4 #b4e 7#ai-bfc74 ,self-control limited by soul's purification1 v4 #b4e 7#ai-bfc74 ,self-development1 one object of incarnation1 v4 #h4e 7#ca-eei74 ,self-esteem1 proper1 v4 #a4a 7#aj-agc74 ,self-existence possessed by essence1 vi4 #f4ah 7#cd-fgh74 ,self-glorified1 image of a trap on way to ecstasy1 v4 #h4aa 7#ca-efi74 ,self is the soul1 iv4 #g4a 7#b-eg74 ,self-luminous statues in intelligible world1 v4 #h4d 7#ca-eeh74 ,self-sufficiency of supreme1 v4 #c4ag 7#di-aabj74 ,self-victory over1 mastery of fate1 ii4 #c4ae 7#eb-aahb74 ,seminal reason1 ii4 #f4a 7#ag-bdf72 iii4 #a4h 7#c-ig74 ,seminal reason does not contain order1 iv4 #d4af 7#bh-dfa74 ,seminal reason harmonizes with its appearing actualization1 vi4 #c4af 7#dd-ifj74 ,seminal reason produces man1 ii4 #c4ab 7#eb-aagh74 ,seminal reasons1 v4 #h4b 7#ca-eec72 v4 #g4a 7#ah-beb74 ,seminal reasons1 as qualified matter would be composite and secondary1 vi4 #a4bi 7#db-hhf74 ,seminal reasons1 cause of difference of things1 v4 #g4a 7#ah-bea74 ,seminal reasons cause the soul1 ii4 #c4af 7#eb-aahd74 ,seminal reasons may be contrary to soul's nature1 but not to soul1 vi4 #g4g 7#ch-gaj74 ,sensation1 v4 #a4g 7#aj-ahd74 ,sensation and memory1 iv4 #f 7#da-hbi74 ,sensation and memory1 ,stoic doctrines of1 hang together1 iv4 #f4a 7#da-hbi74 ,sensation as dream of the soul1 from which we must wake1 iii4 #f4f 7#bf-cfc74 ,sensation cannot distinguish quality differences1 vi4 #c4ag 7#dd-ifc74 ,sensation cannot reach truth1 v4 #e4a 7#cb-egf74 ,sensations cause of emotion1 iv4 #d4bh 7#bh-dhb74 ,sensation equivalent to good1 i4 #d4b 7#df-ajba74 ,sensation depends on sense-shape1 iv4 #d4bc 7#bh-dgc74 ,sensation1 external and internal1 i4 #a-g 7#ec-aaii74 ,sensation implies the feeling soul1 i4 #a4f 7#ec-aaih74 ,sensation1 intermediary1 demands conceptive thought1 iv4 #d4bc 7#bh-dgb74 ,sensation is limited to the common integral parts of the universe1 iv4 #e4h 7#bi-ebi74 ,sensation must first be examined1 iv4 #d4bb 7#bh-dgb74 ,sensation not a soul distraction1 iv4 #d4be 7#bh-dgg74 ,sensation not in head1 but in brain1 iv4 #c4bc 7#bg-dbe74 ,sensation1 psychology of1 iv4 #c4bf 7#bg-dcj74 ,sensation relayed from organ to directing principle impossible1 iv4 #g4g 7#b-fg74 ,sensation taken as their guide1 ,stoic's fault1 vi4 #a4bh 7#db-hhd74 ,sensations are actualizations1 not only in sight1 but in all senses1 iv4 #f4c 7#da-hce74 ,sensations are not experiences but relative actualizations1 iv4 #f4b 7#da-hca74 ,sensations as impressions on seal of wax1 iv4 #g4e 7#b-ff74 ,sensations distract from thought1 iv4 #h4h 7#f-acb74 ,sense beauties1 less delightful than moral1 i4 #f4d 7#a-dd74 ,sense beauty1 transition to intellectual1 i4 #f4c 7#a-de74 ,sense being1 common element1 in matter form and combination1 vi4 #c4d 7#dd-idj74 ,sense growth and emotions lead to divisibility1 iv4 #c4ai 7#bg-dah74 ,sense objects are intermediate between form and matter1 iii4 #f4ag 7#bf-cha74 ,sense objects1 how are not evil1 iii4 #b4h 7#dg-ajee74 ,sense objects1 men1 v4 #i4a 7#i-adh74 ,sense objects1 motion for1 vi4 #c4bc 7#dd-igf74 ,sense objects reveal eternal1 iv4 #h4f 7#f-acj74 ,sense objects unreal1 made up of appearance1 iii4 #f4ab 7#bf-cga74 ,sense organs1 sense better without medium however passible1 iv4 #e4a 7#bi-eae74 ,sense power of soul deals only with external things1 v4 #c4b 7#di-ajia74 ,sense qualities1 many other conceptions belong among them1 vi4 #c4af 7#dd-ifa74 ,sense shape1 like tools1 is intermediate1 iv4 #d4bc 7#bh-dgc74 ,sense world created not by reflection but self-necessity1 iii4 #b4b 7#dg-ajdd74 ,sense world has less unity than intelligible world1 vi4 #e4aj 7#bc-cbb74 ,sense world1 the generation in it1 is what being is in the intelligible1 iv4 #c4c 7#bg-cib74 ,senses1 not given only for utility1 iv4 #d4bd 7#bh-dge74 ,senses not given to man1 from experience of misfortune1 vi4 #g4a 7#ch-fig74 ,senses of earth may be different from ours1 iv4 #d4bf 7#bh-dgh74 ,sentiments1 most keenly felt1 constitute people lovers1 i4 #f4d 7#a-df74 ,separation of soul from body1 enables soul to use it1 i4 #a4c 7#ec-aaic74 ,separation of soul from body is death1 i4 #f4f 7#a-di74 ,separation of soul from body1 process involved1 iii4 #f4e 7#bf-cei74 ,separation refers not only to body but accretions1 i4 #a4ab 7#ec-abjd74 ,sex alone would not account for differences of things1 v4 #g4b 7#ah-beb74 ,shadows necessary to the perfection of a picture1 iii4 #b4aa 7#dg-ajfj74 ,shape is not a quality1 but a specific appearance of reason1 vi4 #a4aa 7#db-heg74 ,shape is the actualization1 thought the form of being1 v4 #i4h 7#e-aaa74 ,shape received from elsewhere1 v4 #i4e 7#e-ajg74 ,shapeless impressions of1 differ from mental blank1 ii4 #d4aj 7#ab-bjg74 ,shapeless shaper1 essential beauty and the transcendent to ,supreme1 vi4 #g4cc 7#ch-ged74 ,sight1 ii4 #h 7#ce-fhj74 ,sight1 actualize as thought1 v4 #a4e 7#aj-aha74 ,sight and thought form but one1 v4 #a4e 7#aj-aha74 ,sight1 sense of1 does not possess the image seen within it1 iv4 #f4a 7#da-hbi74 ,sight1 two methods of1 form and light1 v4 #e4g 7#cb-ehf74 ,significance of punishments and misfortunes1 iv4 #c4af 7#bg-dad74 ,silence1 v4 #a4b 7#aj-age74 ,simile from lighting fire from refraction1 iii4 #f4ad 7#bf-cgf74 ,simile of abstraction1 triangles1 circles1 iv4 #g4h 7#b-fi74 ,simile of badly tuned lyre cannot produce harmony1 ii4 #c4ac 7#eb-aahj74 ,simile of captive in golden chains--matter1 i4 #h4ae 7#ea-aafc74 ,simile of cave and grotto1 iv4 #h4a 7#f-abj74 ,simile of center and circular intelligence1 vi4 #h4ah 7#ci-hjd74 ,simile of choral ballet1 vi4 #i4h 7#i-afe74 ,simile of circles1 v4 #h4g 7#ca-efc72 iv4 #d4af 7#bh-dfb74 ,simile of clear gold1 admitting its real nature1 iv4 #g4aj 7#b-ha74 ,simile of cosmic choric ballet1 vi4 #i4h 7#i-afe74 ,simile of ,cupid and ,psyche1 vi4 #i4i 7#i-afg74 ,simile of drama of life1 allows for good and bad1 iii4 #b4ah 7#dg-ajgb74 ,simile of face in several mirrors1 i4 #a4h 7#ec-abjj74 ,simile of foreknowledge of physician to explain ,providence1 iii4 #c4e 7#dh-ajhe74 ,simile of guest and architect of house1 ii4 #i4ah 7#cc-fce74 ,simile of head with three faces all round1 vi4 #e4g 7#bc-cbj74 ,simile of light in air1 as soul is present in body1 iv4 #c4bb 7#bg-dbc74 ,simile of light remaining on high1 while shining down1 iv4 #h4c 7#f-abd74 ,simile of light1 sun and moon1 v4 #f4d 7#bd-ccg74 ,simile of love that watches at door of the beloved1 vi4 #e4aj 7#bc-cbe74 ,simile of man fallen in mud1 needing washing1 i4 #f4e 7#a-dh74 ,simile of man with feet in bath tub1 vi4 #i4h 7#i-afc74 ,simile of mirror1 i4 #d4aj 7#df-ajcd74 ,simile of mob in assembly1 vi4 #d4ae 7#bb-caj74 ,simile of net in the sea for universe in soul1 iv4 #c4i 7#bg-dje74 ,simile of opinion and imagination illustrates relation between matter and reason1 iii4 #f4ae 7#bf-cgg74 ,simile of overweighted birds1 sensual man1 v4 #i4a 7#e-ajb74 ,simile of peak1 formed by uniting of souls1 vi4 #g4ae 7#ch-gbf74 ,simile of pilot governing the ship1 i4 #a4c 7#ec-aaid74 ,simile of platonic vision theory to explain simultaneity of unity and duality1 v4 #f4a 7#bd-ccc74 ,simile of prearranged dance as star's motion1 iv4 #d4cc 7#bh-dib74 ,simile of radii around centre1 iv4 #b4a 7#ba-bgg74 ,simile of radii centering1 to explain unifying sensations1 iv4 #g4d 7#b-bgg74 ,simile of radii meeting in centre1 i4 #g4a 7#ed-abji74 ,simile of ray from centre to circumference1 iv4 #a 7#d-ajj74 ,simile of science explains whole and part1 iii4 #i4c 7#ac-bbb72 iv4 #i4e 7#h-ade74 ,simile of seal on wax1 iv4 #i4d 7#h-add74 ,simile of seed to explain unity of essence in many souls1 iv4 #i4e 7#h-ade74 ,simile of spring of water1 iii4 #h4a 7#cj-edg74 ,simile of striking cord of a lyre1 vi4 #e4aj 7#bc-cbf74 ,simile of sun and light1 vi4 #e4e 7#bc-cai74 ,simile of the sun's rays1 vi4 #e4e 7#bc-cai74 ,simile of the tree of the universe1 iii4 #h4aj 7#cj-edg74 ,simile of vine and branches1 v4 #c4g 7#dh-ajhh74 ,simile1 ,platonic1 of drivers of horses1 ii4 #c4ac 7#eb-aagi74 ,simple and not compound is the ,supreme1 ii4 #i4a 7#cc-eii74 ,simple bodies1 their existence demands that of world-soul1 iv4 #g4b 7#b-eg74 ,simple is the soul2 composite the body1 iv4 #g4c 7#b-ei74 ,simple nothing is1 v4 #i4c 7#e-ajd74 ,simple1 without something simple nothing manifold could exist1 ii4 #d4c 7#ab-aii74 ,simple's existence necessary to that of one1 v4 #f4c 7#bd-ccf74 ,simplification1 approach of soul to good1 i4 #f4f 7#a-ej74 ,simplification as path to unity1 vi4 #i4c 7#i-aeb74 ,simplification of ecstasy1 super beauty and super virtue1 vi4 #i4aa 7#i-agj74 ,simplicity of principle1 insures its freedom of action1 vi4 #h4d 7#ci-ggi74 ,simplicity the intelligent1 does not deny compositeness1 vi4 #g4ac 7#ch-gbb74 ,simplicity the intelligible1 implies height of source1 vi4 #g4ac 7#ch-gbb74 ,simultaneity of end and principle in ,supreme1 v4 #h4g 7#ca-efc74 ,simultaneity of everything in the intelligible world1 iv4 #d4a 7#bh-dda74 ,simultaneity of the intelligible permits no memory1 iv4 #d4a 7#bh-dda74 ,simultaneous giving and receiving by world-soul1 iv4 #h4g 7#f-acb74 ,simultaneous of one and many1 intelligence contains the infinite as vi4 #g4ad 7#ch-gbe74 ,simultaneous unity and duality of thought1 v4 #f4a 7#bd-ccc74 ,simultaneous within and without is vi4 #d4g 7#bb-bie74 ,sin and justice1 not destroyed by superficiality of misfortunes1 iii4 #b4af 7#dg-ajfg74 ,sister beneficent1 is world-soul to our soul1 ii4 #i4ag 7#cc-fcc74 ,situation1 as ,aristotelian category1 vi4 #a4bd 7#db-hgg74 ,slavery of good1 accuses ,providence1 iii4 #b4f 7#dg-ajfb74 ,socrates1 i4 #h4g2 iii4 #b4ae2 iv4 #c4e2 ii4 #e4b2 vi4 #b4a2 vi4 #c4f1 #ae4 ,socrates 7as representative man71 v4 #a4d 7#aj-agi72 v4 #g4a 7#ah-bea74 ,solid things1 nearest nonentity1 iii4 #f4f 7#bf-cfa74 ,solution of puzzle is that being is everywhere present1 vi4 #e4c 7#bc-cag74 ,somewhat1 a particle to modify1 any statement about the supreme1 vi4 #h4ac 7#ci-gig74 ,son1 begotten by supreme1 report of ecstasy1 see pun on koros1 iii4 #h4aa 7#cj-eej72 v4 #h4ab 7#ca-ega74 ,soul1 after reaching yonder does not stay2 reasons why1 vi4 #i4aj 7#i-afh74 ,soul alone possesses memory1 iv4 #c4bf 7#g-dcb74 ,soul and body consequences of mixture1 i4 #a4d 7#ec-aaid74 ,soul and body form fusion1 iv4 #d4ah 7#bh-dfe74 ,soul and body mixture impossible1 i4 #a4d 7#ec-aaie74 ,soul and body1 primitive relation between1 i4 #a4c 7#ec-aaid74 ,soul and body1 relation between1 vi4 #c4ai 7#bg-dah74 ,soul and intelligence1 besides ideas1 contained in intelligible world1 v4 #i4ac 7#e-aaf74 ,soul and judgment1 passibility of1 iii4 #f4a 7#bf-cej74 ,soul and relation with ,god and individual1 i4 #a4h 7#ec-abjj74 ,soul and soul essence1 distinction between1 i4 #a4b 7#ec-aaib74 ,soul and we1 the relation between1 i4 #a4ac 7#ec-abjf74 ,soul as divisible and indivisible1 iv4 #b4b 7#ba-bgi74 ,soul as hypostatic actualization of intelligence1 v4 #a4c 7#aj-agg74 ,soul as number1 v4 #a4e 7#aj-ahj74 ,soul becomes what she remembers1 iv4 #d4c 7#bh-dde74 ,soul begets her combination1 its nature1 vi4 #g4e 7#ch-gjh74 ,soul begets many because incorporeal1 iv4 #g4d 7#h-add74 ,soul being impassable1 everything contrary is figurative1 iii4 #f4b 7#bf-ced74 ,soul both divisible and indivisible1 iv4 #a 7#d-ajj74 ,soul can penetrate body1 iv4 #g4h 7#b-gb74 ,soul cannot be corporeal1 iv4 #g4h 7#b-gj74 ,soul cannot be entirely dragged down1 ii4 #i4b 7#cc-fjc74 ,soul cannot lose parts1 ii4 #g4e 7#b-fc74 ,soul cannot possess evil within herself1 i4 #h4aa 7#ea-aaeh74 ,soul capable of extension1 vi4 #d4a 7#bb-bhf74 ,soul celestial of world1 iii4 #e4c 7#ej-aabh74 ,soul1 circular movement of1 iv4 #d4af 7#bh-dfb74 ,soul1 combination as mixture or resultant product1 i1 #a4a 7#ec-aaia74 ,soul conforms destiny to her character1 iii4 #d4e 7#ae-bch74 ,soul contains body1 iv4 #h4bj 7#bg-dba74 ,soul-difference between individual universal1 iv4 #c4g 7#bg-cii74 ,soul directed by natural law1 ii4 #c4h 7#eb-aagc74 ,soul divisible1 mixed and double1 ii4 #c4i 7#eb-aagf74 ,soul does not entirely enter into body1 iv4 #h4h 7#f-acb74 ,soul does not even remember herself1 iv4 #d4b 7#bh-ddc74 ,soul double1 iii4 #c4d 7#dh-ajha72 iv4 #c4ca 7#bg-dch74 ,soul descended into world vestige of1 is ,daemon1 iii4 #e4f 7#ej-aacb74 ,soul distraction1 sensation is not1 iv4 #d4be 7#bh-dgg72 iii4 #d4f 7#ae-bda74 ,soul divisible1 how she divides at death1 iv4 #a 7#d-ajj74 ,soul entire1 fashioned whole and individuals1 vi4 #e4h 7#bc-cbb74 ,soul essence derives from her being1 vi4 #b4f 7#dc-ijj74 ,soul exerts a varied action1 iv4 #g4d 7#b-fb74 ,soul feeling implied by sensation1 i4 #a4f 7#ec-aaih74 ,soul feels passions without experiencing them1 iv4 #d4ai 7#bh-dff74 ,soul gives life to psychologic elements1 i4 #a4h 7#ec-abjj74 ,soul1 good and intelligence related to light1 sun and moon1 v4 #f4d 7#bd-ccg74 ,soul governs body as pilot the ship1 i4 #a4c 7#ec-aaid74 ,soul1 greatness of1 nothing to do with size of body1 vi4 #d4e 7#bb-bic74 ,soul has double aspect1 to body and to intelligence1 iv4 #h4g 7#f-aca74 ,soul has no corporeal possibility1 hence incorporeal1 iv4 #g4b 7#b-eg74 ,soul has to exist in twofold sphere1 iv4 #h4g 7#f-acj74 ,soul has various motions1 iv4 #g4e 7#b-fb74 ,soul1 healthy1 can work1 iv4 #c4d 7#bg-cie74 ,soul1 herself1 body-user and combination of both1 i4 #a4a 7#ec-aaia74 ,soul1 how can she remain impassible1 though given up to emotion1 iii4 #f4a 7#bf-cej74 ,soul1 how she comes to know vice1 i4 #h4i 7#ea-aaee74 ,soul human1 as independent principle1 iii4 #a4h 7#c-ig74 ,soul human1 when in body1 has possibilities up or down1 iv4 #h4g 7#f-aca74 ,soul1 if she were corporeal body1 would have no sensation1 iv4 #g4f 7#b-fd74 ,soul1 immortal1 i4 #a4b 7#ec-aaib74 ,soul1 impassibility of1 iii4 #f4a 7#bf-cej74 ,soul imperishable1 iv4 #g4ab 7#b-hb74 ,soul in body as form is in matter1 iv4 #c4bj 7#bg-dba74 ,soul in body as whole in a part1 iv4 #c4bj 7#bg-dba74 ,soul in the body as light in the air1 iv4 #c4bb 7#bg-dbc74 ,soul1 individual1 born of intelligence1 vi4 #b4bb 7#dc-ibi74 ,soul intelligence1 good are like light1 sun and moon1 v4 #f4d 7#bd-ccg74 ,soul1 intermediary elemental1 also inadmissible1 ii4 #i4e 7#cc-fjg74 ,soul invisible1 cause of these emotions1 i4 #f4e 7#a-df74 ,soul is a definite essence1 as particular being1 vi4 #b4e 7#dc-ijj74 ,soul is a number1 vi4 #e4i 7#bc-cbd72 v4 #a4e 7#aj-ahj74 ,soul is a simple actualization1 whose essence is life1 iv4 #g4ab 7#b-hc74 ,soul is a simple 7substance7 the man himself1 iv4 #g4c 7#b-ei74 ,soul is a whole of distinct divisible and indivisible parts1 iv4 #c4ai 7#bg-dai74 ,soul is all things1 iii4 #d4c 7#ae-bcf74 ,soul is artist of the universe1 iv4 #g4ac 7#b-hd74 ,soul is both being and life1 vi4 #b4f 7#dc-ija74 ,soul is both punishable and impassible1 i4 #a4ab 7#ec-abjd74 ,soul is double 7see ,hercules71 iv4 #c4ca 7#bg-dch74 ,soul is everywhere entire1 iv4 #g4e 7#b-fc74 ,soul is free by intelligence1 which is free by itself1 vi4 #h4g 7#ci-ghc74 ,soul is formed governing the body 7,aristotle71 i4 #a4d 7#ec-aaie74 ,soul is formed inseparable from body 7,alexander of ,aphrodisia71 i4 #a4d 7#ec-aaie74 ,soul is in body as pilot is in ship1 iv4 #c4ba 7#bg-dbb72 i4 #a4c 7#ec-aaid74 ,soul is individuality1 and is form and workman of body1 iv4 #g4a 7#b-eg74 ,soul is infinite as comprising many souls1 vi4 #d4d 7#bb-bif74 ,soul is located1 not in body1 but body in soul1 iv4 #c4bj 7#bg-dbc74 ,soul is matter of intelligence 7form71 v4 #a4c 7#aj-agh74 ,soul is neither harmony nor entelechy1 iv4 #g4h 7#b-gd74 ,soul is partly mingled and separated from body1 i4 #a4c 7#ec-aaic74 ,soul is prior to body1 iv4 #g4h 7#b-gd74 ,soul is substantial from one being1 simple matter1 iv4 #g4d 7#b-fa74 ,soul is the potentiality of producing1 not of becoming1 ii4 #e4c 7#be-cdf74 ,soul1 its being1 iv4 #a 7#d-ajj74 ,soul leaving body1 leaves trace of life1 iv4 #d4bi 7#bh-dhc74 ,soul light forms animal nature1 i4 #a4g 7#ec-aaih74 ,soul1 like divinity1 is always one1 iv4 #c4h 7#bg-djb74 ,soul like face in several mirrors1 i4 #a4h 7#ec-abjj74 ,soul may be said to come and go1 iii4 #i4c 7#ac-bbc74 ,soul may have two faults1 iv4 #h4e 7#f-abh74 ,soul must be one and manifold1 even on ,stoic hypotheses1 iv4 #b4b 7#ba-bha74 ,soul must be stripped of form to shine in primary nature1 vi4 #i4g 7#i-afa74 ,soul must first be dissected from body to examine her1 vi4 #c4a 7#dd-icd74 ,soul must fit herself to her part in the scheme1 iii4 #b4a1 #g 7#dg-ajga74 ,soul necessary to unify manifold sensations1 iv4 #g4f 7#b-fe74 ,soul needed by body for life1 iv4 #c4ai 7#bg-dah74 ,soul not decomposable1 iv4 #g4a1 #d 7#b-hd74 ,soul not evil by herself but by degeneration1 i4 #h4d 7#ea74 ,soul not in body as part in a whole1 iv4 #c4bj 7#bg-dba74 ,soul not in body as quality in a substrate1 iii4 #i4c 7#ac-bbb74 ,soul not in body1 but body in soul1 iv4 #d4ae 7#bh-dfj74 ,soul not in time1 though her actions and reactions are1 v4 #i4d 7#e-ajf74 ,soul not the limit of one ascent1 why8 v4 #i4d 7#e-ajf74 ,soul obeys fate only when evil1 iii4 #a4aj 7#dg-ajfj74 ,soul of the unity1 proves that of the ,supreme1 vi4 #e4i 7#bc-cbc74 ,soul originates movements1 but is not altered1 iii4 #f4c 7#bf-cee74 ,soul power everywhere1 localized in special organ1 iv4 #c4bc 7#bg-dbd74 ,soul power revealed in simultaneity of control over world1 v4 #a4b 7#aj-agf74 ,soul powers remain the same throughout all changes of body1 iv4 #c4h 7#bg-djb74 ,soul pristine1 precious1 v4 #a4b 7#aj-agf74 ,soul1 psychological distinctions in1 i4 #a4a 7#ec-aaia74 ,soul pure1 would remain isolated1 iv4 #d4bc 7#bh-dgc74 ,soul puzzle of her being one1 yet in all1 iv4 #c4d 7#bg-cid74 ,soul1 rational1 if separated what would she remember8 iv4 #c4bg 7#bg-dcc74 ,soul receives her form from intelligence1 iii4 #i4e 7#ae-bbd74 ,soul related to it might have been darkness1 ii4 #i4ab 7#cc-fbe74 ,soul remains incorporeal1 vi4 #g4ca 7#ch-gej74 ,soul rises to the good by scorning all things below1 iv4 #c4bj 7#bg-dbb74 ,soul said to be in body because body alone is visible1 vi4 #g4ce 7#ch-geg74 ,soul scorns even thought1 she is intellectualized and ennobled1 iv4 #c4d 7#bg-cie74 ,soul1 sick1 devoted to her body1 iv4 #d4a 7#bh-dda74 ,soul1 speech in the intelligible world1 ii4 #i4b 7#cc-fjc74 ,soul split into three1 intelligible1 intermediary and sense-world4 ,soul symbolizes double ,hercules1 i4 #a4ac 7#ec-abjf74 ,soul1 the two between them1 partition the fund of memory1 iv4 #c4ca 7#bg-dci74 ,soul1 three principles1 reason1 imagination and sensation1 ii4 #c4i 7#eb-aage74 ,soul1 to which of ours does individuality belong1 ii4 #i4b 7#cc-fjc74 ,soul1 triune1 one nature for three powers1 iv4 #i4e 7#ea-aafc74 ,soul unharmed1 if her flight from here below is prompt enough1 i4 #g4bf 7#a-ej74 ,soul unity does not resemble reason unity1 as it includes plurality1 vi4 #b4f 7#dc-ija74 ,soul1 universal1 is everywhere entire1 vi4 #d4i 7#bb-cjj74 ,soul uses the body as tool1 i4 #a4c 7#ec-aaic74 ,soul unconscious of her higher part1 if distracted by sense1 iv4 #h4h 7#f-acb74 ,soul will not seem entirely within us1 if functions are not localized1 iv4 #c4bj 7#bg-dai74 ,soul's action divided by division of time1 iv4 #d4ae 7#bh-dfj74 ,soul's activity is triple3 thinking1 self-preservation and creation1 iv4 #h4c 7#f-abe74 ,soul's affection compared to lyre1 iii4 #f4d 7#bf-ceg74 ,souls all are one in the world soul1 but are different1 iv4 #i4a 7#h-aci74 ,souls all have their demon which is their love4 iii4 #e4d 7#ej-aabi74 ,souls are as immortal as the one from whom they proceed1 vi4 #d4aj 7#bb-cja74 ,souls are plural unity of seminal reasons1 vi4 #b4e 7#dc-hii74 ,souls are united by their highest1 vi4 #i4ae 7#ch-gbf74 ,souls as amphibious1 iv4 #h4d 7#f-abf74 ,soul's ascension to eligible world1 ii4 #i4b 7#ac-bbb74 ,soul's bodies may be related differently1 iv4 #d4bi 7#bh-dhe74 ,souls can reason intuitionally without ratiocination1 iv4 #c4ah 7#bg-dag74 ,souls cannot lose parts1 iv4 #g4e 7#b-fc74 ,soul's condition in higher regions1 iii4 #d4f 7#ae-bdj74 ,soul conforms destiny to her character1 iii4 #d4e 7#ae-bch74 ,soul's conformity to universal1 proves they are not parts of her1 iv4 #c4b 7#bg-chi74 ,soul's descent into body1 iii4 #i4c 7#ac-bbb74 ,soul's desire1 liver seat of1 iv4 #d4bh 7#bh-dhj74 ,soul's destiny depends on condition of birth of universe1 ii4 #c4ad 7#eb-aaha74 ,souls develop manifoldness as intelligence does1 iv4 #c4e 7#bg-cif74 ,souls differ as do the sensations1 vi4 #d4f 7#bb-bid74 ,souls1 difference between1 iv4 #c4h 7#bg-djj74 ,souls1 do all form a single one1 iv4 #i 7#h-aci74 ,soul's dream is sensation1 iii4 #f4f 7#bf-cfc74 ,souls first go in ,heaven in the intelligible world1 iv4 #c4ag 7#bg-dae74 ,souls form a genetic but not numeric unity1 iv4 #i4a 7#h-adf74 ,souls that enter into this world generate a love demon1 iii4 #e4f 7#ej-aacb74 ,soul's highest part always remains above body4 v4 #b4a 7#aa-aid74 ,soul's highest part1 even whole1 sees vision of intelligible wisdom1 v4 #h4aj 7#ca-efh74 ,souls1 how they come to descend1 iv4 #c4ac 7#bg-daj74 ,soul's immortality1 iv4 #g 7#b-ef74 ,soul's incarnation is for perfection of universe1 iv4 #h4e 7#f-abg74 ,souls incorporeal dwell within intelligence1 iv4 #c4bd 7#bg-dbg74 ,souls1 individual1 are the emanations of the universal1 iv4 #c4a 7#bg-chh74 ,soul's instrument is the body1 iv4 #g4a 7#b-ef74 ,soul's lower part1 in sense world1 fashions body1 v4 #a4aj 7#aj-aij74 ,souls may be unified without being identical1 iv4 #i4b 7#h-adj74 ,soul's mediation between indivisible and divisible essence1 iv4 #b 7#ba-bgi74 ,soul's memory in intelligible world1 iv4 #d4a 7#bh-dda74 ,soul's mixture of reason and indetermination1 iii4 #e4g 7#ej-aacc74 ,soul's multiplicity1 based on their unity1 iv4 #i4d 7#g-hdc74 ,soul's nature is intermediate1 iv4 #h4g 7#f-acj74 ,souls not isolated from intelligence during descent1 iv4 #c4ab 7#bg-dji74 ,souls of stars and incarnate humans govern worlds untroubledly1 iv4 #h4b 7#f-abc74 ,souls of the second universal rank are men1 ii4 #c4ac 7#eb-aahj74 ,soul's powers differ and thence do not act everywhere1 iv4 #i4c 7#h-adc74 ,soul's primary and secondary evil1 iii4 #h4e 7#cj-ech74 ,souls prognosticate but do not cause event1 ii4 #c4f 7#eb-aaga74 ,soul's purification and separation1 iii4 #f4e 7#bf-cei74 ,soul's relation to body is that of statue and metal1 iv4 #g4h 7#b-agf74 ,soul's relation to intelligence is that of matter to form1 v4 #a4c 7#aj-agh74 ,souls resemble various forms of governments1 iv4 #d4ag 7#bh-dfd74 ,souls retain unity and differences1 on different levels1 iv4 #c4e 7#bg-cif74 ,soul's separation from body enables her to use the body as tool1 i4 #a4c 7#ec-aaic74 ,souls show kinship to world by fidelity to their own nature1 iii4 #c4a 7#dh-ajgg74 ,soul's superior and inferior bodies related in three ways1 iv4 #d4bi 7#bh-dhe74 ,souls that change their condition alone have memory1 iv4 #d4f 7#bh-ddh74 ,souls united1 intelligence shined down from the peak formed by them1 vi4 #g4ae 7#ch-gbf74 ,souls united to world-souls by functions1 iv4 #c4b 7#bg-cib74 ,souls weakened by individual contemplation1 iv4 #h4d 7#f-abe74 ,soul's welfare is resemblance to divinity1 i4 #f4f 7#a-di74 ,souls1 why they take different kinds of bodies1 iv4 #c4ab 7#bg-daj74 ,source1 common1 by it all things are united1 vi4 #g4ab 7#ch-gba74 ,source1 height of1 implied by simplicity of the intelligible1 vi4 #g4ac 7#ch-gbb74 ,sowing of soul in stars and matter1 iv4 #h4de 7#f-abg74 ,space1 #e4a1 #aj4 ,space1 corporeal1 iv4 #c4bj 7#bg-dbj74 ,space has nothing to do with intelligible light1 which is non-spatial1 v4 #e4g 7#bi-ebf74 ,space1 result of procession of the universal soul1 iii4 #g4aj 7#de-ajjf74 ,space said to measure movement because of its determination1 iii4 #g4aa 7#de-ajaa74 ,species destroyed by fundamental unity1 vi4 #b4b 7#dc-hid74 ,spectacle ,divine in ecstasy1 vi4 #i4aa 7#i-agj74 ,spectator of vision becomes participator1 v4 #h4aj 7#ca-efi74 ,speech is a quantity1 vi4 #c4ab 7#dd-ied74 ,speech is a quantity1 classification of1 vi4 #c4ab 7#dd-ied74 ,speech of soul in the intelligible world1 iv4 #d4a 7#bh-dda74 ,spherical figure1 intelligible is the primitive one1 vi4 #f4ag 7#cd-fge74 ,spindle of fate 7significance71 ii4 #c4i 7#eb-aagd72 iii4 #d4f 7#ae-bdb74 ,spirit and its apportionment1 iv4 #g4h 7#b-fi74 ,spirits inanimate1 i4 #d4g 7#b-ef74 ,spiritual becomes love1 begun physically1 vi4 #g4cc 7#ch-gee74 ,spiritual body1 ii4 #b4b 7#ad-bca74 ,spiritual gnostic distinction of men1 ii4 #i4ah 7#cc-fcg74 ,spiritual men1 v4 #i4a 7#e-ajb74 ,splendor1 last view of revelation1 v4 #h4aj 7#ca-efg74 ,splitting of intelligible principle1 ii4 #d4e 7#ab-bjb74 ,splitting of unity typified by mutilation of ,saturn1 v4 #h4ac 7#ca-egc74 ,splitting up of soul at death1 iii4 #d4f 7#ae-bda74 ,spontaneity not affected by irresponsible1 iii4 #b4aj 7#dg-ajfj74 ,stability and essence1 distinction between1 vi4 #b4g 7#dc-ijc74 ,stability and movement exist because thought by intelligence1 vi4 #b4h 7#dc-ijd74 ,stability another kind of movement1 vi4 #b4g 7#dc-ijc74 ,stability1 distinction from1 vi4 #c4bg 7#dd-ihj74 ,stability does not imply stillness in the intelligible1 vi4 #c4bg 7#dd-ihb74 ,stability of essence only accidental1 vi4 #i4c 7#i-aec74 ,standard human cannot measure world soul1 ii4 #i4g 7#cc-fab74 ,star action mingled only affects already natural process1 ii4 #c4ab 7#eb-aaff74 ,star-soul and world-soul intellectual differences1 iv4 #d4ag 7#bh-dfc74 ,stars affect physical1 not essential being1 iii4 #a4f 7#c-ie74 ,stars and world-soul are impassable1 iv4 #d4db 7#bh-ejf74 ,stars answer prayers unconsciously1 iv4 #d4db 7#bh-eje74 ,stars are inexhaustible and need no refreshment1 ii4 #a4h 7#dj-hbg74 ,stars are they animate8 ,stars are they inanimate8 ,stars1 as well as sun1 may be prayed to1 iv4 #d4cj 7#bh-dhf74 ,stars1 body or will do not sway earthly events1 iv4 #d4ce 7#bh-die74 ,stars by their body produce only passions of universe1 ii4 #c4aj 7#eb-aagg74 ,stars contain not only fire but earth1 ii4 #a4f 7#dj-hba74 ,stars do not need memories to answer prayers1 iv4 #d4db 7#bh-eje74 ,stars follow the universal kind1 ii4 #c4ac 7#eb-aagi74 ,stars have no memory1 because uniformly blissful1 iv4 #d4db 7#bh-eje74 ,stars influence is from contemplation of intelligible world1 iv4 #d4ce 7#bh-dif74 ,stars motion compared to a prearranged dance1 iv4 #d4cc 7#bh-dib74 ,stars natural radiation of good1 explains their influence1 iv4 #d4ce 7#bh-dig74 ,stars predict because of soul's accidents1 ii4 #c4aj 7#eb-aagg74 ,stars serve as letters in which to read nature1 iii4 #a4f 7#c-ie74 ,stars1 souls govern worlds untroubled by1 iv4 #h4b 7#f-abc74 ,stars sway general but not detailed fate1 iv4 #d4ca 7#bh-dhg74 ,stars1 what is and what is not produced by them1 ii4 #c4ac 7#eb-aagh74 ,statue1 art makes out of rough marble1 v4 #h4a 7#ca-eea74 ,statue1 composite of form and matter1 v4 #i4c 7#e-ejd74 ,statue1 essential beings as statues1 v4 #h4d 7#ca-eeh74 ,statue1 heating of statue by metal only indirect1 vi4 #a4ba 7#db-hgd74 ,statue1 justice as self born intellectual statue1 vi4 #f 7#cd-fec74 ,statue1 metal is not potentiality of statue1 ii4 #e4a 7#be-cdb74 ,statue1 purified cleans within herself divine statues1 v4 #g4aj 7#b-ha74 ,statue1 shining in front rank is unity1 v4 #a4f 7#aj-ahb74 ,statue1 soul is to body as metal is to statue1 iv4 #g4h 7#b-gf74 ,statues at entrance of temples left behind1 vi4 #i4i 7#i-agj74 ,statues of palace of divinity1 vi4 #g4ce 7#ch-geh74 ,sterility of nature indicated by castration1 iii4 #f4ai 7#bf-che74 ,still1 why the heavens do not remain1 ii4 #i4a 7#dj-had74 ,stillness1 not implied by stability in the intelligible1 vi4 #c4bg 7#dd-ihj74 ,stoic explanation of beauty1 symmetry1 opposed1 i4 #f4a 7#a-da74 ,stoic four categories evaporate1 leaving matter as basis1 vi4 #a4bi 7#db-hhf74 ,stoic ,god is only modified matter1 vi4 #a4bg 7#de-hha74 ,stoic relation category confuses new with anterior1 vi4 #a4ca 7#db-hhh74 ,stoics1 v4 #i4d 7#e-ajf74 ,stoics' fault is to have taken sensation as their guide1 vi4 #a4bh 7#db-hhd74 ,stones growing while in earth1 iv4 #d4bg 7#bh-dgi72 vi4 #g4aa 7#ch-gah74 ,straight line represents sensation1 while the soul is like a circle1 v4 #a4g 7#aj-ahd74 ,straight movement1 vi4 #d4b 7#bb-bhh72 ii4 #b4ab 7#ad-bca74 ,studied world must be just as one would analyze the voice1 vi4 #c4a 7#dd-icc74 ,study of time makes us descend from the intelligible1 iii4 #g4f 7#de-iie74 ,sub-conscious nature hinders dominance of better-self1 iii4 #c4d 7#dh-ajha74 ,subdivision infinite of bodies1 leads to destruction1 iv4 #g4a 7#b-ef74 ,subject1 one's notion does not come from subject itself1 vi4 #f4ac 7#cd-ffc74 ,sublunar sphere1 immortality does not extend to it1 ii4 #a4e 7#dj-hbj74 ,sublunary divinities1 crimes should not be attributed to1 iv4 #d4ca 7#bh-dhi74 ,substance as ,stoic category would be split up1 vi4 #a4be 7#db-hgh74 ,substantial act or habitation is hypostasis1 vi4 #a4f 7#db-hde74 ,substrate1 iii4 #c4f 7#dh-ajhg74 ,substrate and residence of forms1 is matter1 ii4 #d4a 7#ab-aig74 ,substrate demanded by process of elements1 ii4 #d4f 7#ab-bjc74 ,substrate needed by composition of the body1 ii4 #d4aa 7#ab-bji74 ,substrate not common to all elements1 being indeterminate1 ii4 #d4ac 7#ab-bac74 ,subsumed under being in essence not everything can1 vi4 #b4b 7#dc-hic74 ,successive enumeration inevitable in describing the eternal1 iv4 #h4f 7#f-abi74 ,succumb to the law of the universe1 why many souls do1 iv4 #c4ae 7#bg-dac74 ,suchness1 ii4 #g4b 7#cg-gja74 7,whatness47 ,suchness later than being and quiddity1 ii4 #f4b 7#ag-bdh74 ,suffering and action cannot be separate categories1 vi4 #a4ag 7#db-hff74 ,suffering of most men physical1 virtuous man suffers least because most suffering is physical1 i4 #d4ac 7#df-ajcf74 ,suffering part of virtuous man is the higher1 i4 #d4ac 7#df-ajcf74 ,suggestive is influence of reason1 i4 #b4e 7#ai-bfd74 ,suicide1 i4 #i 7#af-bdc74 ,suicide breaks up the appointed time of life1 i4 #i 7#af-bdd74 ,suicide unavailable even to avoid insanity1 i4 #i 7#af-bdd74 ,suitability and opportunity1 cause of1 puts them beyond chance1 vi4 #h4ah 7#ci-hjf74 ,sun and ray1 simile of1 v4 #e4g 7#cb-ehg72 v4 #c4i 7#di-aaje74 ,sun as well as stars1 may be prayed to1 iv4 #d4cj 7#bh-dhf74 ,sunlight exists everywhere1 vi4 #d4g 7#bb-bif74 ,sunrise only image for divine approach1 v4 #e4h 7#cb-ehh74 ,superabundance1 manner in which all things issue from one1 v4 #b4a 7#aa-aid74 ,super-beauty and super-virtue1 vi4 #i4aa 7#i-agj74 ,super-beauty of the ,supreme1 v4 #h4h 7#ca-efd74 ,super-being achieved in ecstasy1 vi4 #i4aa 7#i-agj74 ,super-essential principle does not think1 v4 #f4a 7#bd-ccc74 ,super-essentiality and super-existence of ,supreme1 v4 #c4ag 7#di-aaai74 ,super-existence and super-essentiality of ,supreme1 v4 #c4ag 7#di-aaai72 v4 #d4b 7#g-acg74 ,super-existence of first principle1 vi4 #g4ch 7#ch-gfc74 ,super-form is uniform unity1 vi4 #i4c 7#i-aeb74 ,super-goodness is ,supreme1 vi4 #i4f 7#i-afj74 ,superior principle not always utilized1 i4 #a4aj 7#ec-abjc74 ,superior would be needed if the good thought1 vi4 #g4dj 7#ch-gfg74 ,super-liberty may be attributed to intelligence1 vi4 #h4f 7#ci-ghb74 ,super-master of himself is the ,supreme1 vi4 #h4aj 7#ci-gij74 ,super-rest1 super-motion1 super-thought is the one super-consciousness and super-life1 iii4 #i4g1 #i 7#ac-bbf74 ,super-virtue1 soul meets absolute beauty1 vi4 #i4aa 7#i-agj74 ,supra active1 the good is1 as supra-cogitative1 v4 #f4f 7#bd-cch74 ,supra cogitative1 the good as1 is also supra-active1 v4 #f4f 7#bd-cch74 ,supra-thinking principle does not think1 necessary to working of intelligence1 v4 #f4b 7#bd-ccd74 ,supremacy is the cause of the good1 vi4 #g4bc 7#ch-gci74 ,supremacy of good implies its supremacy over all its possessions1 v4 #e4ac 7#cb-eie74 ,supreme admits of no reasoning1 demonstration1 faith or cause1 v4 #h4g 7#ca-efc74 ,supreme1 all language about it is metaphorical1 vi4 #h4ac 7#ci-gie74 ,supreme as a spring of water1 iii4 #h4aj 7#cj-edg74 ,supreme as being as being and essence1 v4 #c4ag 7#di-aaai72 v4 #i4b 7#g-adi72 v4 #d4b 7#g-ach72 v4 #e4e 7#cb-ehd72 v4 #e4e 7#cb-ehe74 ,supreme1 assisted by intelligence would have no room for chance1 vi4 #h4ag 7#ci-hjd74 ,supreme banishes all chance1 vi4 #h4aj 7#ci-ghi74 ,supreme being not produced by chance1 vi4 #h4aa 7#ci-gic74 ,supreme beyond chance because of suitability1 vi4 #h4ag 7#ci-hjf74 ,supreme can be approached sufficiently to be spoken of1 v4 #c4ad 7#di-aaad74 ,supreme can be attributed contingence only under new definition1 vi4 #h4i 7#ci-ghg74 ,supreme can be attributed physical qualities only by analogy1 vi4 #h4h 7#ci-ghe74 ,supreme cannot aspire higher1 being super-goodness1 vi4 #i4f 7#i-aei74 ,supreme commands himself1 vi4 #h4bj 7#ci-hji74 ,supreme consists with himself1 vi4 #h4ae 7#ci-hjj74 ,supreme could not be called chance by any one who had seen him1 vi4 #h4ai 7#ci-hjg74 ,supreme1 every term should be limited by some what or higher1 vi4 #h4ac 7#ci-gig74 ,supreme formlessness shown by approaching soul's rejection of form1 vi4 #g4cd 7#ch-gef74 ,supreme inevitable for intelligence that is intelligible1 iii4 #h4i 7#cj-edd74 ,supreme intelligence is king of kings1 v4 #ae4c 7#cb-ehj74 ,supreme intelligence1 nature of1 i4 #h4b4 7#ea-aadd74 ,supreme is both being and whyness1 ii4 #g4b 7#cg-gjg74 ,supreme is entirely one1 does not explain origin of manifold1 v4 #i4ad 7#e-aaf74 ,supreme is essential beauty1 the shapeless shaper and the transcendent1 vi4 #g4cc 7#ch-ged74 ,supreme is everywhere and nowhere1 is inclination and imminence1 vi4 #h4af 7#ci-hja74 ,supreme is ineffable1 v4 #c4ac 7#di-aaac74 ,supreme is limitless1 v4 #g4cb 7#ch-gec74 ,supreme is potentiality of all things1 above all actualization1 iii4 #h4aj 7#cj-edf74 ,supreme is super-being1 because not dependent on it1 vi4 #h4ai 7#ci-hjg74 ,supreme is the good1 because of its supremacy1 vi4 #g4bc 7#ch-gci74 ,supreme is the power1 really master of himself1 vi4 #h4i 7#ci-ghh72 vi4 #h4aj 7#ci-gij74 ,supreme is will being and actualization1 vi4 #h4ac 7#ci-gie74 ,supreme must be free1 as chance is escaped by interior isolation1 vi4 #h4ac 7#ci-gie72 vi4 #h4ae 7#ci-hjj74 ,supreme must be simple and not compound1 ii4 #i4a 7#cc-eii74 ,supreme named ,apollo1 v4 #e4f 7#cb-ehd74 ,supreme not intelligence that aspires to form of good1 iii4 #h4aj 7#cj-edh74 ,supreme of three ranks of existence is the beautiful1 vi4 #g4db 7#ch-ggj74 ,supreme one only figuratively1 vi4 #i4e 7#i-aeg74 ,supreme principles must then be unity1 intelligence and soul1 ii4 #i4a 7#cc-fjj74 ,supreme1 proven by the unity of the soul1 vi4 #e4i 7#bc-cbc74 ,supreme super-master of himself1 vi4 #h4ab 7#ci-gic74 ,supreme unity adjusts all lower group unities1 vi4 #f4aa 7#cd-ffj74 ,supreme would wish to be what he is1 is such as he would wish to be1 vi4 #h4ac 7#ci-gif72 vi4 #h4ae 7#ci-hjj74 ,swine1 simile of the impure1 i4 #f4f 7#a-di74 ,sympathy between individual and universal soul due to common origin1 iv4 #c4h 7#dh-ajhh72 v4 #h4ab 7#ca-ega74 ,syllables a quantity1 vi4 #c4ab 7#dd-ied74 ,symmetry1 earthly1 contemplates universal symmetry1 v4 #i4aa 7#e-aad74 ,symmetry1 ,stoic definition of beauty1 opposed1 i4 #f4a 7#a-da74 ,sympathetic harmony1 earth feels and directs by it1 iv4 #d4bf 7#bh-dgg74 ,sympathy1 cosmic1 ii4 #a4g 7#dj-hbd74 ,sympathy1 does not force identity of sensation1 iv4 #i4c 7#h-adb74 ,sympathy implies unity of all beings in lower magic enchantment1 iv4 #i4c 7#h-aeb74 ,sympathy1 love working as1 effects magic1 iv4 #d4dj 7#bh-ejc74 ,sympathy of soul and body1 iv4 #d4bc 7#bh-dgc74 ,sympathy of soul's highest self1 basis of memory1 iv4 #f4c 7#da-hcb74 ,sympathy or community of affection1 ,stoic1 iv4 #g4c 7#b-ei74 ,system1 co-existence of unity and multiplicity1 demands organization in1 vi4 #g4aj 7#ch-gaf74 ,taming of body1 i4 #d4ad 7#df-ajcg74 ,theology revealed by astrology1 ii4 #c4g 7#eb-aagb74 ,telescoping1 of intelligible entities1 v4 #i4aj 7#e-aac74 ,temperament of corporeal principles1 is health1 iv4 #g4h 7#b-ga74 ,temperament1 soul as mixture1 iv4 #g4b 7#b-eh74 ,temperance1 gate of ecstasy1 i4 #f4i 7#a-ec74 ,temperance interpreted as purification1 i4 #f4f 7#a-di74 ,temperance is not real category1 vi4 #b4ah 7#dc-ibc74 ,temperate man is good's independence from pleasure1 vi4 #g4bi 7#ch-gdg74 ,temples of divinity1 explained by psychology1 iv4 #c4a 7#bg-chg74 ,temporal conceptions implied by priority of order1 iv4 #d4af 7#bh-dfa74 ,tending towards the good1 all things tend towards the one1 vi4 #b4ab 7#dc-iad74 ,tension1 ,stoic1 iv4 #g4ac 7#b-hc72 iv4 #e4d 7#bi-ebb74 ,terrestrial things do not last so long as celestial ones1 ii4 #a4e 7#dj-hai74 ,testimony1 to its creator by world1 iii4 #b4c 7#dg-ajdg74 ,the living animal1 i4 #a4e 7#ec-aabf74 ,theodore1 from ,p#a;ato's ,theatetus1 i4 #h4f 7#ea-aaej74 ,theodore of ,asine1 his infra celestial vault 7invisible place71 v4 #h4aj 7#ca-efg72 ii4 #d4a 7#ab-aih74 ,theory of happiness consisting in reasonable life1 i4 #d4b 7#df-ajbb74 ,thing in itself1 differs from nonentity1 ii4 #d4aj 7#ab-bjg74 ,thing in itself1 qualityless1 found by abstraction1 ii4 #d4aj 7#ab-bjg74 ,things good is their form1 vi4 #g4bg 7#ch-gdd74 ,think1 body cannot1 iv4 #g4h 7#b-fh74 ,thinking in conformity with intelligence1 two ways1 v4 #c4d 7#di-ajid74 ,thinking is perception without help of the body1 iv4 #g4h 7#b-fh74 ,thinking ourselves1 is thinking an intellectual nature1 iii4 #i4f 7#ac-bbd74 ,thinking principle1 the first1 is the general second1 v4 #f4b 7#bd-cce74 ,thinking principles--which is the first1 and which is the second8 v4 #f4a 7#bd-cce74 ,third principle is soul1 iii4 #i4a 7#ac-bba74 ,third rank of existence should not be occupied by modality1 vi4 #a4cj 7#db-hhg74 ,thought and life1 different grades of1 iii4 #h4g 7#cj-edj74 ,thought actualization of light1 v4 #a4e 7#aj-aha74 ,thought as first actualization of a hypostasis is not in first principle1 vi #g4dj 7#ch-gff74 ,thought as touch of the good leads to ecstasy1 vi4 #g4cf 7#ch-gfj74 ,thought below one and ,supreme1 iii4 #i4g1 #i 7#ac-bbf74 ,thought beneath the super essential principle1 v4 #f 7#bd-cci74 ,thought distracted from by sensation1 iv4 #h4h 7#f-acb74 ,thought implies simultaneous unity and duality1 v4 #f4a 7#bd-ccc74 ,thought in first principle would imply attributes1 and that manifoldness1 v4 #f4b 7#bd-ccf74 ,thought is actualized intelligence1 v4 #c4e 7#di-ajig74 ,thought is beneath the first so intelligence implies the latter1 v4 #f4e 7#bd-cch72 v4 #f4b1 #f 7#bd-cci74 ,thought is inspiration for good1 v4 #f4e 7#bd-cch74 ,thought is integral part of intelligence1 v4 #e4b 7#cb-egi74 ,thought is seeing the intelligible1 v4 #d4b 7#g-ach74 ,thought is the form2 shape the actualization of being1 v4 #i4h 7#e-aaa74 ,thought1 life and existence1 contained in primary existence1 v4 #f4f 7#bd-cci74 ,thought made impossible only by the first principle being one exclusively1 v4 #f4c 7#bd-cce74 ,thought1 one with sight1 v4 #a4e 7#aj-aha74 ,thought1 self direction of1 is not changeableness1 iv4 #d4b 7#bh-ddd74 ,thought1 the means by which intelligence passes from unity to duality1 v4 #f4a 7#bd-ccc74 ,thoughts1 conceptive1 demand intermediary sensation1 iv4 #d4bc 7#bh-dgb74 ,thoughts1 contrary to rights1 possess real existence1 iii4 #e4g 7#ej-aacf74 ,thoughts1 highest1 have incorporeal objects1 iv4 #g4h 7#b-fh74 ,three kinds of men1 v4 #i4a 7#e-ajb74 ,three men in each of us1 vi4 #g4f 7#ch-gjh74 ,three principles1 v4 #f4b 7#bd-ccd to #ccg72 v4 #a4aj 7#aj-ahi74 ,three ranks of existence1 vi4 #d4aa 7#bb-cjb72 v4 #a4aj 7#aj-ahi72 v4 #f4b 7#bd-cce72 iii4 #c4c 7#dh-ajgg72 iii4 #e4i 7#ej-aach72 vi4 #a4cj 7#dc-hhg72 vi4 #g4f 7#ch-gjh74 ,three spheres1 v4 #a4h 7#aj-ahf74 ,threefold activity of soul1 thought1 self-preservation and creation1 iv4 #h4c 7#f-abe74 ,time and eternity1 iii4 #g 7#de-ihe74 ,time arose as measurement of the activity of the universal soul1 iii4 #g4aj 7#de-ajje74 ,time as motion1 errors in1 iii4 #g4a 7#de-ihg74 ,time becomes1 iii4 #g1 int4 7#de-ihe74 ,time can be increased1 why not happiness1 i4 #e4g 7#cf-fhg74 ,time cannot be divided without implying soul's action1 iv4 #d4ae 7#bh-dfj74 ,time1 considered as motion1 as moveable or as something of motion1 iii4 #g4f 7#de-iif74 ,time1 if it is a quantity1 why a separate category8 vi4 #a4ac 7#db-hfa74 ,time included action and reaction of soul1 not soul itself1 iv4 #d4ae 7#bh-dfj74 ,time is also within us1 iii4 #g4ab 7#de-ajad74 ,time is as interior to the soul as eternity is to existence1 iii4 #g4aj 7#de-ajjh74 ,time is measured by movement and is measure of movement1 iii4 #g4ab 7#de-ajaa74 ,time is no interval of movement 7,stoic ,zeno71 iii4 #g4g 7#de-iii74 ,time is not a numbered number 7,aristotle71 iii4 #g4h 7#de-ajjj74 ,time is not a quantity1 vi4 #a4e 7#db-hdd74 ,time is not an accident or consequence of movement1 iii4 #g4i 7#de-ajjd74 ,time is not begotten by movement but only indicated thereby1 iii4 #g4aa 7#de-ajji74 ,time is not motion and rest 7,strato71 iii4 #g4g 7#de-ajjj74 ,time is not movement1 iii4 #g4g 7#de-iig74 ,time is not the number and measure of movement 7,aristotle71 iii4 #g4h 7#de-ajjj74 ,time is present everywhere1 as against ,antiphanes and ,critolaus1 iii4 #g4ab 7#de-ajac74 ,time is the length of the life of the universal soul1 iii4 #g4aa 7#de-ajjh74 ,time is the life of the soul1 considered in the movement by which she passes from one actualization to another1 iii4 #g4aj 7#de-ajje74 ,time is the model of its image eternity1 iii4 #g int4 7#de-ihe74 ,time is the universe1 iii4 #g4a 7#de-ihf74 ,time is to the world-soul1 what eternity is to intelligence1 iii4 #g4aj 7#de-ajjg74 ,time joined to actions to make them perfect1 vi4 #a4ai 7#db-hfh74 ,time must be studied comparatively among the philosophers1 iii4 #g4f 7#de-iif74 ,time none1 only a single day for world-souls1 iv4 #d4g 7#bh-dej74 ,time or place do not figure among the categories1 vi4 #b4af 7#dc-iai74 ,time1 ,plato uncertain about it1 iii4 #g4ab 7#de-ajab74 ,time replaced by eternity in intelligible world1 v4 #i4aj 7#e-aac74 ,time's nature will be revealed by its birth1 iii4 #g4aj 7#de-ajje74 ,toleration by soul1 without guilt1 iii4 #a4h 7#c-ig74 ,tomb of soul is body1 iv4 #h4a1 #d 7#f-abf74 ,tool1 body uses the soul as1 i4 #a4b 7#ee-aaid72 iv4 #g4a 7#b-eg74 ,tools are intermediate1 like sense shape1 iv4 #d4bc 7#bh-dgc74 ,torments of hell are reformatory1 iv4 #d4de 7#bh-ddh74 ,total reason of universe1 ii4 #c4ac 7#eb-aagi74 ,touch1 the good is a simple perception of itself1 vi4 #g4ci 7#ch-gfd74 ,touched with the good is the greatest of sciences1 vi4 #g4cf 7#ch-gfj74 ,trace of life1 left by soul when leaving body1 iv4 #d4bi 7#bh-dhc74 ,trace of the ,one1 is the being of souls1 v4 v4 #e 7#cb-ehc74 ,traditions of divinity contained by the world1 ii4 #i4i 7#cc-faf74 ,training and education1 memory needs1 iv4 #f4c 7#da-hce74 ,training here below help souls to remember when beyond1 iv4 #d4e 7#bh-ddh74 ,training of interior vision1 i4 #f4i 7#a-ec74 ,trance of ecstasy1 vi4 #i4aa 7#i-afi74 ,transcendence of good over intelligence and life1 v4 #c4af 7#di-aaag74 ,transcendent1 v4 #c 7#di-ajij74 ,transcendent shapeless shaper and essential beauty is supreme1 vi4 #g4cc 7#ch-ged74 ,transcending unity demanded by contemplation of intelligence1 v4 #c4aj 7#di-aajf74 ,transition of sense-beauty to intellectual1 i4 #f4c 7#a-de74 ,transmigration1 animals into animals1 plants1 birds1 eagles and soaring birds and bee1 iii4 #d4b 7#ae-bce74 ,transmigration1 two kinds1 into human or animal bodies1 iv4 #c4i 7#bg-djc74 ,transmission1 reception1 relation underlies action and experience1 vi4 #a4bb 7#db-hgd74 ,transparency of everything in intelligible world1 v4 #h4d 7#ca-eeh74 ,trap on way to ecstasy1 v4 #h4aa 7#ca-efi74 ,traverse heaven1 without leaving rest 7celestial divinities71 v4 #h4c 7#ca-eef74 ,tree of the universe1 simile of1 iii4 #h4aj 7#cj-edg74 ,triad is limit of differentiation1 ii4 #i4b 7#cc-fjb74 ,triangles equal to two1 iii4 #e4g 7#ej-aacf74 ,triangles1 material and immaterial1 explain trine relations1 vi4 #e4aa 7#bc-ccj74 ,trinity1 compared to light1 sun and moon1 i4 #h4b 7#ea-aadd72 vi4 #g4f 7#ch-gjh72 vi4 #g4g 7#ch-gaa72 iv4 #h4d 7#f-abe72 vi4 #g4db 7#ch-ggj72 vi4 #b4h 7#dc-ije72 iv4 #g4ac 7#b-hd72 iii4 #d4b 7#ae-bcd74 ,triune1 v4 #f4d 7#bd-ccg74 ,triune1 soul1 one nature in three powers1 ii4 #c4d 7#eb72 v4 #a 7#aj-agc72 ii4 #i4b 7#cc-fjb74 ,triune play implies also identity and difference1 vi4 #b4h 7#dc-ije74 ,true good1 implies counterfeit1 vi4 #g4bf 7#ch-gdc74 ,truth external to intelligence1 a theory that destroys intelligence1 v4 #e4a 7#cb-egf74 ,truth1 field of1 intelligence evolves1 vi4 #g4ac 7#ch-gbc74 ,truth self-probative2 nothing truer1 v4 #e4b 7#cb-egi74 ,two-fold soul exerts two-fold providence1 iv4 #h4b 7#f-abb74 ,two-fold sphere in which soul has to exist1 iv4 #h4g 7#f-acj74 ,two1 not addition to one1 but a change1 vi4 #f4ad 7#cd-fff74 ,ugliness1 aversion for1 explains love for beauty1 i4 #f4e 7#a-dg74 ,ugliness consists of formlessness1 i4 #f4b 7#a-dc74 ,ugliness is a foreign accretion1 i4 #f4e 7#a-dh74 ,ugliness is form's failure to dominate matter1 i4 #h4i 7#ea-aaef74 ,ugliness is predominance of matter1 v4 #g4b 7#ah-bec74 ,ugliness of men due to lowering themselves to lower natures1 and ignoring themselves1 v4 #h4ac 7#ca-egd74 ,ulysses1 i4 #f4h 7#a-eb74 ,unalloyed is no evil for the living people1 i4 #g4c 7#ed-abaj74 ,unattached1 condition o wise man1 i4 #d4a1 #g 7#df-ajbi74 ,unavoidable and universal evils are1 i4 #h4f 7#ea-aadi74 ,uncertainty in location of good and beauty1 i4 #f4i 7#a-ec74 ,unchangeableness of form and matter1 iii4 #f4aj 7#bf-cfh74 ,unconsciously do stars answer prayers1 iv4 #d4d 7#bh-eje72 iv4 #d4b 7#bh-eje74 ,unconsciousness does not hinder virtue1 handsomeness or health1 i4 #d4i 7#df-ajcc74 ,unconsciousness of oneself in ecstasy1 v4 #h4aa 7#ca-egj74 ,unconsciousness of soul intelligence and one does not detract from their existence1 v4 #a4ab 7#aj-aia74 ,undefinability of unity 7referred to by feelings71 vi4 #i4c 7#i-aea74 ,understand and fit yourself to the world instead of complaining of it1 ii4 #i4ac 7#cc-fbe74 ,undisturbed is the world-soul by the things of sense1 iv4 #h4g 7#f-aca74 ,unhappiness increased by duration1 why not happiness8 i4 #e4f 7#cf-fhf74 ,unharmed is the soul by incarnation1 if prompt in flight1 iv4 #h4e 7#f-abh74 ,unification does not reveal true knowledge1 ii4 #i4i 7#cc-fag74 ,unification process1 v4 #a4e 7#aj-ahj72 v4 #e4d 7#cb-eha74 ,unification with divinity result of ecstasy1 v4 #h4aa 7#ca-egj74 ,uniform action1 exerted by body1 iv4 #g4d 7#b-fb74 ,uniform in itself is unity and super-form1 vi4 #i4c 7#i-aeb74 ,unincarnate souls govern world untroubledly1 iv4 #h4b 7#f-abc74 ,unique 7,monad71 v4 #e4d 7#cb-eha72 v4 #e4ac 7#cb-eie74 ,unissued brothers of ,jupiter1 vi4 #h4ab 7#ca-egb74 ,unitary are intelligibles1 but not absolute unity1 vi4 #e4d 7#cb-eha74 ,unitary is consciousness1 though containing thinker1 ii4 #i4a 7#cc-fja74 ,unitary number1 vi4 #f4i 7#cd-fef74 ,united are all things by a common source1 vi4 #g4ab 7#ch-gba74 ,united are souls1 by their highest1 vi4 #g4ae 7#ch-gbf74 ,united souls1 intelligence shines down from the peak formed by them1 vi4 #g4ae 7#ch-gbf74 ,unities1 different kinds of1 v4 #e4d 7#cb-ehb74 ,uniting of highest parts of men in intelligible1 vi4 #e4aj 7#bc-cbg74 ,uniting of intelligence1 as it rises to the intelligible1 iv4 #d4a 7#bh-ddb74 ,uniting soul and body forms individual aggregate1 i4 #a4f 7#ec-aaig74 ,unity1 v4 #a4f 7#aj-ahb72 v4 #e4d 7#cb-eha74 ,unity above all2 intelligence and essence4 vi4 #i4b 7#i-adi74 ,unity absolute1 is first1 while intelligence is not1 vi4 #i4b 7#i-aej74 ,unity1 abstruse1 because soul has repugnances to such researches1 vi4 #i4c 7#i-aea74 ,unity an accident amongst sense things1 something more in the intelligible1 vi4 #f4ad 7#cd-fff74 ,unity and essence1 genuine relations between1 vi4 #b4aa 7#dc-iaa74 ,unity and number precede the one and many beings1 vi4 #f4aj 7#cd-fei74 ,unity as indivisible and infinite1 vi4 #i4f 7#i-aeh74 ,unity is the self-uniform and formless super form1 vi4 #i4c 7#i-aeb74 ,unity1 by it all things depend on the good1 i4 #g4b 7#ed-abji74 ,unity1 by thinking intelligence passes to duality1 v4 #f4a 7#bd-ccc74 ,unity1 co-existence of1 demands organization in system1 vi4 #g4aj 7#ch-gaf74 ,unity1 contained in sense objects1 is not unity itself1 vi4 #f4af 7#cd-fga74 ,unity1 contemplation in nature1 iii4 #h 7#cj-eca74 ,unity does not even need itself1 vi4 #i4f 7#i-aei74 ,unity1 everything tends toward it as it tends toward the good1 vi4 #b4ab 7#dc-iad74 ,unity1 fundamental of genera1 would destroy species1 vi4 #b4b 7#dc-hid74 ,unity1 greater in intelligible than in physical world1 vi4 #e4aj 7#bc-cbg74 ,unity1 if passed into the manifold1 would destroy universe1 iii4 #h4aj 7#cj-edg74 ,unity1 imparted by soul is not pure1 vi4 #i4a 7#i-adg74 ,unity1 incomprehensible1 vi4 #i4d 7#i-aed74 ,unity in manifoldness1 vi4 #e4f 7#bc-cbj74 ,unity into plurality split by numbers1 vi4 #f4i 7#cd-fef74 ,unity is in the manifold by a manner of existence1 vi4 #d4h 7#bb-bif74 ,unity is intelligible1 though participated in by sense-objects1 vi4 #f4ac 7#cd-ffd74 ,unity is not intelligence1 its manifold produced by a unity1 iv4 #d4a 7#bh-ddc74 ,unity1 lack of1 causes corporeity to be nonentity1 iii4 #f4f 7#bf-cfb74 ,unity1 multiple1 radiation of1 v4 #c4ae 7#di-aaae74 ,unity must be sought for in essence1 vi4 #e4a 7#bc-cdb74 ,unity must exist in the intelligible before being applied to mutable beings1 vi4 #f4aa 7#cd-fei74 ,unity necessary to existence of all beings1 especially collective nouns1 vi4 #i4a 7#i-adg74 ,unity not category1 are arguments against1 vi4 #b4aj 7#dc-iaj74 ,unity not mere numbering1 but existence1 vi4 #i4b 7#i-adi74 ,unity not synonymous with essence1 vi4 #b4i 7#dc-ijh74 ,unity of apperception1 iv4 #d4a 7#bh-ddb74 ,unity of being does not exclude unity of other beings1 vi4 #d4d 7#bb-bij74 ,unity of reason constituted by contained contraries1 iii4 #b4af 7#dg-ajfi74 ,unity of soul1 does not resemble reason unity because it includes plurality1 vi4 #b4f 7#dc-ija74 ,unity of soul not effected by plurality of powers1 iv4 #i4d 7#h-adc74 ,unity of soul retained on different levels1 iv4 #c4e 7#bg-cif74 ,unity of souls based on their multiplicity1 iv4 #i4d 7#h-adc74 ,unity of ,supreme entailed by its being a principle1 v4 #d4a 7#g-acd74 ,unity of ,supreme only figurative1 vi4 #i4e 7#i-aeg74 ,unity of the soul proves that of the ,supreme1 vi4 #e4i 7#bc-cbc74 ,unity of will1 being an actualization1 is the ,supreme1 vi4 #h4ac 7#ci-gie74 ,unity only for its examination are its parts apart1 vi4 #b4c 7#dc-hig74 ,unity passing into manifold would destroy universe1 iii4 #h4aj 7#cj-edg74 ,unity reigns still more in the good1 vi4 #b4aa 7#dc-iab74 ,unity self-sufficient1 needing no establishment1 vi1 #i4f 7#i-aei74 ,unity indefinable1 referred to by feeling1 vi4 #i4c 7#i-aed74 ,unity1 why world proceeded from it1 v4 #b4a 7#aa-aic74 ,unity's form is principle of numbers1 v4 #e4e 7#cb-ehc74 ,universal and unavoidable evils are1 i4 #h4f 7#ea-aadi74 ,universal being1 description of1 vi4 #d4b 7#bb-bhf74 ,universal being is indivisible1 vi4 #d4c 7#bb-bhh74 ,universal being1 stars followers of1 ii4 #c4ac 7#eb-aagi74 ,universal1 second rank1 souls of men1 ii4 #c4ac 7#eb-aahj74 ,universal soul1 first actualization of essence and intelligence1 v4 #b4b 7#aa-aid74 ,universal soul is everywhere entire1 vi4 #d4i 7#bb-cjj74 ,universal soul may not be judged by human standards1 ii4 #i4g 7#cc-faa74 ,universal soul's motion1 immortalized heaven1 ii4 #a4d 7#dj-hag74 ,universality of creator overcame all obstacles1 v4 #h4g 7#ca-efb74 ,universe1 ii4 #a 7#dj-hac74 ,universe and deity if include separable soul1 ii4 #c4i 7#eb-aagf74 ,universe animated by world-soul1 iv4 #c4i 7#bg-djd74 ,universe as a single harmony1 ii4 #c4e 7#eb-aagj74 ,universe1 birth of1 destiny of souls depend on1 ii4 #c4ae 7#eb-aahb74 ,universe depends on single principle1 ii4 #c4g 7#eb-aaag74 ,universe1 diagram of1 iv4 #d4af 7#bh-dfb74 ,universe1 hierarchical constitution1 vi4 #b4b 7#dc-hib74 ,universe is harmony in spite of the faults in the details1 ii4 #c4af 7#eb-aahe74 ,universe like light1 sun and moon1 v4 #f4d 7#bd-ccg74 ,universe moves in circle1 and stands still simultaneously1 ii4 #b4c 7#ad-bcj74 ,universe1 nothing in it inanimate1 iv4 #d4cf 7#bh-dii74 ,universe passions produced by body of stars1 ii4 #c4ac 7#eb-aagh74 ,universe1 perfection of1 evils are necessary1 ii4 #c4ah 7#eb-aahg74 ,universe picture1 that pictures itself1 ii4 #c4ah 7#eb-aahh74 ,universe1 plan of1 is from eternity1 ,providence1 vi4 #h4ag 7#ci-hjc74 ,universe specialized1 organ of1 every being is1 iv4 #d4de 7#bh-eaj74 ,universe would be destroyed if unity passed into the manifold1 iii4 #h4aj 7#cj-edg74 ,universe's influence should be partial only1 iv4 #d4cd 7#bh-did74 ,universe's total reason1 ii4 #c4ac 7#eb-aagh74 ,unjust acts unastrological theory blame divine reason1 iii4 #b4aj 7#dg-ajei74 ,unmeasured1 is intelligible number infinite1 vi4 #f4ah 7#cd-fgf74 ,unnoticed are many new things1 iv4 #d4h 7#bh-dej74 ,unreflective identification not as high as memory1 iv4 #d4d 7#bh-dde74 ,unseen is beauty in supreme fusion1 v4 #h4aa 7#ca-egj74 ,uranus1 see ,kronos1 iii4 #e4b 7#ej-aabg74 ,uranus 7,coleus71 v4 #h4ac 7#ca-egc74 ,utility not the only deciding factor with the senses1 iv4 #d4bd 7#bh-dge74 ,utilized1 superior principle not always1 i4 #a4aj 7#ec-abjc74 ,varied action1 exerted by soul1 iv4 #g4d 7#b-fb74 ,variety may depend on latency of part of seminal reason1 v4 #g4a 7#ah-bec74 ,variety of world-soul's life makes variety of time1 iii4 #g4aj 7#de-ajje74 ,vase for form1 see residence1 see jar1 iv4 #c4bj 7#bg-dbj74 ,vase is the body1 iv4 #c4g 7#bg-cii74 ,vase of creation of ,timaeus1 iv4 #c4g 7#bg-cii74 ,vault1 ,theodore of ,asine's infra celestial1 ii4 #d4a 7#ab-aih72 v4 #h4aj 7#ca-efg74 ,vegetables not irrational and rooted in the intelligible1 vi4 #g4aa 7#ch-gag74 ,venus1 iv4 #c4ad 7#bg-dab72 iii4 #e4ah 7#ej-aacf72 ii4 #c4e1 #f 7#eb-aagj74 ,venus as subordinate nature of world-soul1 v4 #h4ac 7#ca-egc74 ,venus beauty1 whence it came1 v4 #h4b 7#ca-eec74 ,venus is world-soul1 iii4 #e4e 7#ej-aaca74 ,venus1 ,jupiter and ,mercury also considered astrologically1 ii4 #c4e 7#eb-aagj74 ,venus1 mother of ,eros1 iii4 #e4b 7#ej-aabe74 ,venus1 or the soul is the individual of ,jupiter1 iii4 #e4h 7#ej-aacg74 ,venus ,urania1 vi4 #i4i 7#i-afg74 ,vesta1 pun on1 represents intelligence1 v4 #e4e 7#cb-ehc74 ,vesta represents earth1 iv4 #d4bg 7#bh-dhj74 ,vestige of soul descended into world is demon1 iii4 #e4f 7#ej-aacb74 ,vice as disharmony1 iii4 #f4b 7#bf-ceb74 ,vice caused by external circumstances1 i4 #h4h 7#ea-aaed72 ii4 #c4h 7#eb-aagd72 iii4 #a 7#c-hf72 vi4 #h 7#ci-ggc74 ,vice1 how soul comes to know it1 i4 #h4i 7#ea-aaee74 ,vice is deprivation in soul1 i4 #h4aa 7#ea-aaeg74 ,vice not absolute but derived evil1 i4 #h4h 7#ea-aaee74 ,vices1 intemperance and cowardliness comes from matter1 i4 #h4d 7#ea-aadg74 ,victory over self is mastery of fate1 ii4 #c4ae 7#eb-aahb74 ,vindication1 ,god's justice by philosophy1 iv4 #d4cj 7#bh-dhg74 ,vine and branches1 simile of1 iii4 #c4g 7#dh-ajhh74 ,violence1 proof of1 unnaturalness1 as of sickness1 v4 #h4aa 7#ca-egj74 ,virtue affects the soul differently from other passions1 iii4 #f4c 7#bf-cef74 ,virtue an intellectualizing habit that liberates the soul1 vi4 #h4e 7#ci-ghj74 ,virtue as a harmony1 iii4 #f4b 7#bf-ceb74 ,virtue as harmony explains evil in soul1 iii4 #f4b 7#bf-ceb74 ,virtue belongs to soul1 not to intelligence of super-intelligence1 i4 #b4b 7#ai-bei74 ,virtue can conquer any misfortune1 i4 #d4h 7#df-ajca74 ,virtue changes life from evil to good1 i4 #g4c 7#ed-abaj74 ,virtue considered a good1 because participation in good1 i4 #h4ab 7#ea-aaeh74 ,virtue consists not in conversion but in its result1 i4 #b4d 7#ai-bfa74 ,virtue consists of doing good when not under trials1 iii4 #a4aj 7#c-ih74 ,virtue derived from primitive nature of soul1 ii4 #c4h 7#eb-aagd74 ,virtue does not figure among true categories1 vi4 #b4ag 7#dc-ibj74 ,virtue independent of action1 vi4 #h4e 7#ci-ggi74 ,virtue is good1 not absolute1 but participating1 i4 #h4h 7#ea-aaee74 ,virtue is soul's tendency to unity of faculties1 vi4 #i4a 7#i-aadg74 ,virtue not corporeal1 iv4 #g4h 7#b-fi74 ,virtue not possessed by body1 iv4 #g4h 7#b-fi74 ,virtue of appetite explained1 iii4 #f4b 7#bf-ced74 ,virtue the road to escape evils1 i4 #b4a 7#ai-bef74 ,virtue1 without which1 ,god is a mere word ignored by gnostics1 ii4 #i4ae 7#cc-fbi74 ,virtues1 i4 #b4 ,virtue's achievement makes this the best of all possible worlds1 ii4 #i4h 7#cc-fae74 ,virtues are only purifications1 i4 #f4f 7#a-di74 ,virtues are symmetrical in development1 i4 #b4g 7#ai-bfg74 ,virtues1 ,aristotelian1 rational1 i4 #c4f 7#bj-bgd74 ,virtues1 by shaping man1 increase divine element in him1 i4 #b4b 7#ai-bei74 ,virtues cannot be ascribed to divinity1 i4 #b4a 7#ai-bef74 ,virtue1 choir of1 ,stoic1 vi4 #i4aa 7#i-agj74 ,virtues1 discussion of1 is characteristic of genuine philosophy1 ii4 #i4ae 7#cc-fba74 ,virtues exist through incorporeality of soul1 iv4 #g4h 7#b-gj74 ,virtues1 higher1 are continuations upward of the homely1 i4 #b4f 7#ai-bfe74 ,virtues1 higher1 imply lower but not conversely1 i4 #c4g 7#ai-bff74 ,virtues1 higher1 merge into wisdom1 i4 #b4f 7#ai-bfe74 ,virtues1 homely1 assimilate us to divinity only partially1 i4 #b4c 7#ai-bfj74 ,virtues1 homely 7civil1 prudence1 courage1 temperance1 justice71 i4 #b4a 7#ai-beg74 ,virtues1 homely1 produce in man a measure and proportion1 i4 #b4b 7#ai-bei74 ,virtues1 homely1 to be supplemented by divine discontent1 i4 #b4g 7#ai-bfg74 ,virtues1 homely1 yield resemblance to divinity1 i4 #b4a 7#ai-bef74 ,virtues1 how they purify1 i4 #b4d 7#ai-bfa74 ,virtues1 lower1 are mutually related1 i4 #b4g 7#ai-bff74 ,virtues must be supplemented by divine discontent1 i4 #b4g 7#ai-bfg74 ,virtues1 natural1 yield only to perfect views1 need correction of philosophy1 i4 #c4f 7#bj-bge74 ,virtues1 ,platonic1 homely and higher1 distinguished1 i4 #b4c 7#ai-bfj74 ,virtuous actions derived from self1 are free1 iii4 #a4aj 7#c-ii74 ,virtuous man can suffer only in the lower part1 i4 #d4ac 7#df-ajbc74 ,virtuous man is fully happy1 i4 #d4d 7#df-ajbf74 ,virtuous man is he whose highest principle is active1 iii4 #d4f 7#ae-bci74 ,virtuous men do right at all times1 even under trials1 iii4 #a4aj 7#c-ii74 ,virtuous will only object conversion of soul towards herself1 i4 #d4aa 7#df-ajce74 ,vision and hearing1 process of1 iv4 #e 7#bi-ebc74 ,vision does not need intermediary body1 iv4 #e4a 7#bi-ead74 ,vision further1 recall intelligible entities not memory1 iv4 #d4e 7#bh-ddg74 ,vision interior1 how trained1 i4 #f4i 7#a-ec74 ,vision not dependent on medium's vision1 iv4 #e4c 7#bi-ebj74 ,vision of ,god1 ecstatic supreme purpose of life1 i4 #f4f 7#a-di74 ,vision of intelligible wisdom1 last stage of soul progress1 v4 #h4aj 7#ca-efh74 ,vision1 theory of1 ii4 #h 7#ce-fhj72 iv4 #g4f 7#b-fe72 v4 #e4g 7#cb-ehf72 v4 #f4a 7#bd-ccd72 vi4 #a4bj 7#db-hgb74 ,visual angle theory of ,aristotle refuted1 ii4 #h4b 7#ce-fhb74 ,voice as one would analyze it1 so must the world be studied1 vi4 #c4a 7#dd-icc74 ,voice used by demons and other inhabitants of air1 iv4 #c4ah 7#bg-dag74 ,voluntariness not excluded by necessity1 iv4 #h4e 7#f-abg74 ,voluntariness1 the basis of responsibility1 vi4 #h4a 7#ci-ggd74 ,voluntary movements1 vi4 #c4bf 7#dd-ihj74 ,voluntary soul detachment forbidden1 i4 #i 7#af-bde74 ,vulcan1 iii4 #b4ad 7#dg-ajfd74 ,wakening to true reality content of approach to ,him1 v4 #e4aa 7#cb-eib74 ,warfare1 internecine1 necessary1 iii4 #b4a1 #e 7#dg-ajfd74 ,washing of man fallen in mud1 simile of purification1 i4 #f4e 7#a-dh74 ,wastage1 none in heaven1 ii4 #a4d 7#dj-hah74 ,wastage of physical body1 and matter1 ii4 #a4d 7#dj-hai74 ,wastage1 see leakage1 vi4 #e4aj 7#bc-cbg74 ,wastage1 see leakage1 none in celestial light1 ii4 #a4h 7#dj-hbf74 ,water1 contained in the intelligible world1 vi4 #g4aa 7#ch-gbj74 ,way to conceive of first principle1 v4 #e4aj1 #aa 7#cb-eib74 ,wax seal1 impressions are sensations1 ,stoic1 iv4 #g4f 7#b-ff72 iii4 #f4i 7#bf-cff72 iv4 #f4a 7#da-hbi74 ,we and ours1 psychological names of soul1 v4 #c4c 7#di-ajid74 ,we and ours1 psychological terms1 i4 #a4g 7#ec-aaii74 ,we and the real man1 distinctions between1 i4 #a4aj 7#ec-abjb74 ,we and the soul1 relation between1 ii4 #a4c 7#ec-aaid74 ,we1 not ours1 is intelligible1 i4 #a4g 7#ec-aaii74 ,weakening of incarnate souls due to individual contemplation1 iv4 #h4d 7#f-abe74 ,weakness and affection of man1 subject him to magic1 iv4 #d4dd 7#bh-eji74 ,weakness of soul consists of falling into matter1 i4 #h4ad 7#ea-aafj74 ,weakness of soul is evil1 i4 #h4d 7#ea-aadg74 ,wealth caused by external circumstances1 ii4 #c4h 7#eb-aagd74 ,weaning of the soul from the body1 iii4 #f4e 7#bf-cei74 ,welfare of soul is resemblance to divinity1 i4 #f4f 7#a-di74 ,whatness1 vi4 #g4ai 7#ch-gce74 ,whatness and affections 7quiddity7 of being distinguishes between1 ii4 #f4b 7#ag-bdh74 ,where or place is ,aristotelian category1 vi4 #a4a1 #d 7#db-hfb74 ,whole and individuals fashioned by entire soul1 vi4 #e4h 7#bc-cbb74 ,whole is good1 though continued mingled parts1 iii4 #b4ag 7#dg-ajgj74 ,whole of divisible and indivisible parts1 human soul is1 iv4 #c4ai 7#bg-dai74 ,whole1 reason is a1 vi4 #e4aj 7#bc-cbf74 ,whyness is form1 vi4 #g4ai 7#ch-gce72 vi4 #g4b 7#ch-gcb74 ,whyness of its forms contained by its intelligence1 ii4 #g4b 7#ch-gcb74 ,will be1 not are in one1 all things1 v4 #b4a 7#aa-aic74 ,will1 freedom of1 on what is it based1 vi4 #h4b 7#ci-gge74 ,will of the one1 vi4 #h 7#ci-ggc74 ,wings of souls lost1 iv4 #c4g 7#bg-cii74 ,wings1 souls lose them when falling1 iv4 #h4a 7#f-abj72 i4 #h4ad 7#ea-aafa74 ,wisdom and prudence1 first are types2 become virtues by contemplation of soul1 i4 #b4g 7#ai-bfg74 ,wisdom derived from intelligence1 and ultimately from good1 v4 #i4b 7#e-ajd74 ,wisdom does not imply reasoning and memory1 iv4 #d4ab 7#bh-def74 ,wisdom1 established by spiritual preponderance1 i4 #d4ad 7#df-ajcg74 ,wisdom1 highest1 nature lowest in world-soul's wisdom1 iv4 #d4ab 7#bh-deh74 ,wisdom1 intelligible1 last stage of soul-progress1 v4 #h4aj 7#ca-efg74 ,wisdom is very being1 v4 #h4e 7#ca-eei74 ,wisdom none the less happy for being unconscious1 i4 #d4i 7#df-ajcb74 ,wisdom of creator makes complaints grotesque1 iii4 #b4ad 7#dg-ajfc74 ,wisdom of soul alone has virtue1 i4 #b4f 7#ai-bfe74 ,wisdom seen in divine1 v4 #h4aj 7#ca-efh74 ,wisdom1 two kinds1 of soul and of intelligence1 i4 #b4f 7#ai-bfe74 ,wisdom universal1 permanent because timeless1 iv4 #d4aa 7#bh-def74 ,wise man1 description of his methods1 i4 #d4ad 7#df-aacg74 ,wise man1 how he escapes all enchantments1 iv4 #d4dc 7#bh-ejg74 ,wise man remains unattached1 i4 #d4af 7#df-ajci74 ,wise man uses instruments only as temporary means of development1 i4 #d4af 7#df-ajdj74 ,wise men1 two will be equally happy though in different fortunes1 i4 #d4ae 7#df-ajch74 ,withdrawal within yourself1 i4 #f4i 7#a-ed74 ,wonderful is relation of one 7qv47 to us1 v4 #e4h 7#cb-ehh74 ,word prophoric and innate1 v4 #a4c 7#aj-agg74 ,word1 soul as and actualization of intelligence1 v4 #a4c 7#aj-agg74 ,workman of the body1 instrument is the soul1 iv4 #g4a 7#b-ef74 ,world and creator are not evil1 ii4 #i 7#cc-eii74 ,world as eternally begotten1 ii4 #i4b 7#cc-fjc74 ,world body1 why the world-soul is everywhere present in it1 vi4 #d4a 7#bb-bhe74 ,world contains traditions of divinity1 ii4 #i4i 7#cc-faf74 ,world imperishable1 so long as archetype subsists1 v4 #h4ab 7#ca-egb74 ,world intelligible1 everything is actual1 ii4 #e4c 7#be-cdf74 ,world is deity of third rank1 iii4 #e4f 7#ej-aacb74 ,world must be studied1 just as one would analyze the voice1 vi4 #c4a 7#dd-icc74 ,world not evil because of our sufferings1 ii4 #i4d 7#cc-fjf74 ,world not to be blamed for imperfections1 iii4 #b4c 7#dg-ajdf74 ,world1 nothing more beautiful could be imagined1 ii4 #i4d 7#cc-fjf74 ,world1 objective1 subsists1 even when we are distracted1 v4 #a4ab 7#aj-aia74 ,world1 outside our world would not be visible1 iv4 #e4h 7#bi-ebi74 ,world penetrating by intelligence that remains unmoved1 vi4 #e4aa 7#bc-cbh74 ,world planned by ,god1 refuted1 v4 #h4g 7#ca-efa74 ,world sense and intelligible1 are they separate or classifiable together1 vi4 #a4ab 7#db-hfj74 ,world-soul activity1 when measured is time1 iii4 #g4aj 7#de-ajje74 ,world-soul and human soul1 differences between1 ii4 #i4g 7#cc-fab74 ,world-soul and individual souls born from intelligence1 vi4 #b4bb 7#dc-ibi74 ,world-soul and star soul1 intellectual differences1 iv4 #d4ag 7#bh-dfc74 ,world-soul and stars are impassible1 iv4 #d4db 7#bh-ejf74 ,world-soul animated by universe1 iv4 #c4i 7#bg-djd74 ,world-soul basis of existence of bodies1 iv4 #g4c 7#b-fj74 ,world-soul begotten from intelligence by unity and universality1 v4 #a4b 7#aj-age74 ,world-soul creates1 because nearest the intelligible1 iv4 #c4f 7#bg-cig74 ,world-soul creative1 not preservative1 ii4 #c4af 7#eb-aahc74 ,world-soul contains universe as sea the net1 iv4 #c4i 7#bg-dje74 ,world-soul could not have gone through creation drama1 ii4 #i4d 7#cc-fje74 ,world-soul does not remember ,god1 continuing to see him1 iv4 #d4g 7#bh-ddi74 ,world-soul1 earth can feel as well as stars1 iv4 #d4bb 7#bh-dga74 ,world-soul exerts influence apart from astrology and deviltry1 iv4 #d4cb 7#bh-dij74 ,world-soul glorifies man as life transfigures matter1 v4 #a4b 7#aj-agf74 ,world-soul has no ratiocination1 iv4 #d4aa 7#bh-dee74 ,world-soul1 how idea of it is reached1 ii4 #i4ag 7#cc-fcc74 ,world-soul1 in it1 wisdom is the lowest and nature the highest1 iv4 #d4ab 7#bh-deh74 ,world-soul inferior1 ii4 #b4c 7#ad-bcc74 ,world-soul informs all things progressively1 iv4 #c4aj 7#bg-djf74 ,world-soul is to time what intelligence is to eternity1 iii4 #g4aj 7#de-ajjg74 ,world-soul1 length of its life is time1 iii4 #g4aa 7#de-ajjh74 ,world-soul mediation1 through it are benefits granted to men1 iv4 #d4cj 7#bh-dhf74 ,world-soul1 nature of1 i4 #h4b 7#ea-aadd74 ,world-soul participates to create world only by contemplation1 and is undisturbed thereby1 iv4 #h4g 7#f-aca74 ,world-soul1 ,plato is in doubt about its being like the stars1 iv4 #d4bb 7#bh-dgj74 ,world-soul procession1 iii4 #h4e 7#cj-ecg74 ,world-soul procession results in space1 iii4 #g4aj 7#de-ajjf74 ,world-soul remains in the intelligible1 iii4 #i4c 7#ac-bbc74 ,world-soul simultaneously gives and receives as untroubled medium1 iv4 #h4g 7#f-aca74 ,world-soul unconscious of our changes1 iv4 #d4g 7#bh-dej74 ,world-soul unconscious of what goes on in it1 iii4 #d4d 7#ae-bcg74 ,world-soul1 why it is everywhere entirely in the world body1 vi4 #d 7#bb-bhe74 ,world-souls and individual souls inseparable1 because of functions1 iv4 #c4b 7#bg-cib74 ,world-soul's creation of world is cause of divinity of souls1 v4 #a4b 7#aj-age74 ,world-soul's existence1 basis of that of simple bodies1 iv4 #g4b 7#b-eg74 ,world1 this is the best of all possible1 because we can achieve virtue1 ii4 #i4h 7#cc-fae74 ,world1 to be in it but not of it1 i4 #h4f 7#ea-aaej74 ,world's testimony to its creator1 iii4 #b4c 7#dg-ajdg74 ,zodiac1 ii4 #c4c 7#eb-aafe74 ,plotinos1 his ,life1 ,times and ,philosophy ,by ,kenneth ,sylvan ,guthrie1 ,a4 ,m41 ,harvard1 ,ph4 ,d41 ,tulane4 ,this is a lucid1 scholarly systematization of the views of ,plotinos1 giving translation of important and useful passages4 ,it is preceded by a careful indication and exposition of his formative influences1 and a full biography dealing with his supposed obligations to ,christianity4 ,accurate references are given for every statement and quotation4 ,the exposition of1 and references on ,hermetic philosophy are by themselves worth the price of the book4 ,dr ,harris1 ,u4,s4 ,commissioner of ,education has written about it in the highest terms4 ,dr4 ,paul ,carus1 ,editor of the ,open ,court1 devoted half a page of the ,july #ahig issue to an appreciative and commendatory ,review of it4 ,among the many other strong commendations of the work are the following3 ,from ,g4 ,r4 ,s4 ,mead1 ,editor ,the ,theosophical ,review1 ,london3 ,it may be stated1 on the basis of a fairly wide knowledge of the subject1 that the summary of our anonymous author is the ,,clearest and ,,most ,,intelligent which has as yet appeared4 ,the writer bases himself upon the original text1 and his happy phrasing of ,platonic terms and his deep sympathy with ,platonic thought proclaim the presence of a capable translator of ,plotinos amongst us4444 ,to make so lucid and capable a compendium of the works of so great a giant of philosophy as ,plotinos1 the author must have spent much time in analysing the text and satisfying himself as to the meaning of many obscure passages2 to test his absolute accuracy would require the verification of every reference among the hundreds given in the tables at the end of the pamphlet1 and we have only had time to verify one or two of the more striking4 ,these are as accurate as anything in a digest can rightly be expected to be4 ,in addition to the detailed chapters on the seven realms of the ,plotinic philosophy1 on reincarnation1 ethics1 and sthetics1 we have introductory chapters on ,platonism1 ,aristotelianism1 ,stoicism1 and ,emanationism1 and on the relationship of ,plotinos to ,christianity and ,paganism4 ,those who desire to enter into the ,plotinian precincts of the temple of ,greek philosophy by the most expeditious path ,,cannot do ,,better than take this little pamphlet for their guide2 it is of course not perfect1 but it is undeniably ,,the ,,best which has yet appeared4 ,we have recommended the ,t4,p4,s4 to procure a supply of this pamphlet1 for to our ,platonic friends and colleagues we say not only ,,you ,,should1 but ,,you ,,must read it4 ,,human ,,brotherhood1 ,,nov4 #ahig1 in a very extended and most commendatory review1 says3 ,,too ,,great ,,praise ,,could ,,hardly ,,be ,,bestowed upon this scholarly contribution to ,platonic literature4 ,net price1 cloth bound1 post-paid1 #a4ca4 ,transcriber's ,notes3 ,punctuation and spelling were made consistent when a predominant preference was found in this four-volume set2 otherwise they were not changed4 ,simple typographical errors were corrected4 ,inconsistent capitalization has not been changed4 ,ambiguous hyphens at the ends of lines were retained4 ,infrequent spelling of ,plotinus changed to the predominant ,plotinos4 ,several opening or closing parentheses and quotation marks are unmatched2 ,transcriber has not attempted to determine where they belong4 ,page #ajcj3 ,the opening parenthesis in 7,nor would he be troubled if the members either has no match or shares one with a subordinate phrase4 ,such sharing occurs elsewhere in this four-volume set4 ,page #ajei3 7the former for their ferocity1 has no matching closing parenthesis4 ,page #aahh1 footnote #bfh 7originally #ga73 ,the opening parenthesis in 7the principal power of the soul1 has no match1 or shares one with a subordinate phrase4 ,page #abah3 ,the opening quotation mark just before ',he who possesses the virtues' has no matching closing quotation mark4 ,page #abfb3 ,the opening quotation mark just before ',the intelligible is of a nature' has no matching closing quotation mark4 ,page #abfe3 ,the opening quotation mark just before 'be in relation with a place1' has no matching closing quotation mark4 ,page #acah3 ,the opening quotation mark just before ',being and ,essence2' has no matching closing quotation mark4 ,page #acbg3 ,the first few lines were misprinted1 with the sub-heading ,,importance ,,in ,,the ,,past4 in the middle of the first paragraph and part of a word missing from that paragraph4 ,this e,book attempts to correct that4 ,concordance ,issues3 ,entries in the ,concordance have not been systematically checked for accuracy2 some errors have been corrected1 but others probably remain4 ,detected errors are noted below4 ,page ii3 ,alone with the alone444 #a-eej corrected to #a-ej4 ,page v3 ,beauty consists in kinship to the soul444 #a4db4 corrected to #a-db4 ,page vi3 ,being and actualization444 #cj-ghd corrected to #ci-ghd4 ,page viii3 ,castration1 second reference1 v4 #h4ac 7#ca-egc74 does not belong here4 ,page xvii3 ,effusion1 last word reation could be reaction or reason4 ,page xxix3 ,incorporeality of soul proved by its444 #b4gb4 corrected to #b-gb4 ,page xxxii3 ,intelligence's existence proved444 #ej-ajd4 corrected to #e-ajd4 ,page xxxiv3 ,judgment of one part by another444 #eb-dgb4 corrected to #eb-aagb4 ,page lviii3 ,somewhat1 a particle to modify444 #ca-gig corrected to #ci-gig4 ,page lviii3 ,soul and relation with ,god1 reference to i4 was misprinted as ii4 ,page lviii3 ,soul conforms destiny to her character444 #ec-bch4 corrected to #ae-bch4 ,page lx3 ,soul split into three has no reference4 ,page lxii3 ,spectator of vision becomes participator444 #cd-efi corrected to #ca-efi4 ,page lxii3 ,stars are they animate8 has no reference4 ,page lxii3 ,stars are they inanimate8 has no reference4 ,page lxiv3 ,supreme intelligence1 nature of444 #ea-add4 corrected to #ea-aadd4 ,page lxviii3 ,unity1 contained in sense objects444 #bd-fga corrected to #cd-fga4 ,page lxxii3 ,we and ours1 psychological names of soul was missing part of reference2 reconstructed by ,transcriber based on page reference4 ,footnote ,issues3 ,in these notes1 anchor means the reference to a footnote1 and footnote means the information to which the anchor refers4 ,anchors occur within the main text1 while footnotes are grouped in sequence at the end of this e,book4 ,the structure of the original book required some exceptions to this1 as explained below4 ,the original text used chapter endnotes4 ,in this e,book1 they have been combined into a single1 ascending sequence based on the sequence in which the footnotes 7not the anchors7 occurred in the original book1 and placed at the end of the main text1 just before the ,concordance4 ,four kinds of irregularities occurred in the footnotes3 #a4 ,some footnotes are referenced by more than one anchor1 so two or more anchors may refer to the same footnote4 #b4 ,some anchors were out of sequence1 apparently because they were added afterwards or because they are share a footnote with another anchor4 ,they have been renumbered to match the numbers of the footnotes to which they refer4 #c4 ,some footnotes have no anchors4 ,these are noted below4 #d4 ,one footnote was misprinted beyond repair1 and the next three footnotes were missing4 ,these are noted below4 ,page #ajgf3 ,footnote #fa 7originally #db7 has no anchor2 the missing anchor would be in page range #ajfb-ajfd4 ,page #aaba3 ,footnote #ajj 7originally #d7 has no anchor2 the missing anchor would be in page range #ajia-ajic4 ,page #aaba3 ,footnote #ajc 7originally #g7 has no anchor2 the missing anchor would be in page range #ajid-ajig4 ,anchor #ii 7originally #c7 on page #ajid could be the missing anchor1 as that number also is used on page #ajia4 ,page #aahh3 ,footnote #baj 7originally #ac7 has no anchor2 the missing anchor would be on page #aaga or #aagb4 ,page #aahi3 ,footnote #bbf 7originally #bi7 has no anchor2 the missing anchor would be on page #aagd or #aage4 ,page #abec3 ,footnote #cbi 7originally #i7 has no anchor2 the missing anchor would be in page range #abai-abbf4 ,page #abhg3 ,footnote #dfi 7originally #ih7 has no anchor2 the missing anchor would be on page #abhg4 ,page #acac3 ,chapter number is ,,vii4 but there is no earlier ,,vi4 ,page #accc3 ,footnote #geh 7originally #ba7 appears to be misprinted1 and the next three footnotes #gei-gfa 7originally #bb-bd7 are missing4