object:ENNEAD 04.02 - How the Soul Mediates Between Indivisible and Divisible Essence.
book class:Plotinus - Complete Works Vol 01
author class:Plotinus
subject class:Philosophy
subject class:Christianity
class:chapter
OUTLINE OF THE PSYCHOLOGICAL STUDY OF IV. 7.
1. While studying the nature ("being") of the soul, we have shown (against the Stoics) that she is not a body; that, among incorporeal entities, she is not a "harmony" (against the Pythagoreans); we have also shown that she is not an "entelechy" (against Aristotle), because this term, as its very etymology implies, does not express a true idea, and reveals nothing about the soul's (nature itself); last, we said that the soul has an intelligible nature, and is of divine condition; the "being" or nature of the soul we have also, it would seem, clearly enough set forth. Still, we have to go further. We have formerly established a distinction between intelligible and sense nature, assigning the soul to the intelligible world. Granting this, that the soul forms part of the intelligible world, we must, in another manner, study what is suitable to her nature.
EXISTENCE OF DIVISIBLE BEINGS.
To begin with, there are (beings) which are quite divisible and naturally separable. No one part of any one of them is identical with any other part, nor with the whole, of which each part necessarily is smaller than the whole. Such are sense-magnitudes, or277 physical masses, of which each occupies a place apart, without being able to be in several places simultaneously.
DESCRIPTION OF INDIVISIBLE ESSENCE.
On the other hand, there exists another kind of essence ("being"), whose nature differs from the preceding (entirely divisible beings), which admits of no division, and is neither divided nor divisible. This has no extension, not even in thought. It does not need to be in any place, and is not either partially or wholly contained in any other being. If we dare say so, it hovers simultaneously over all beings, not that it needs to be built up on them,353 but because it is indispensable to the existence of all. It is ever identical with itself, and is the common support of all that is below it. It is as in the circle, where the centre, remaining immovable in itself, nevertheless is the origin of all the radii originating there, and drawing their existence thence. The radii by thus participating in the existence of the centre, the radii's principle, depend on what is indivisible, remaining attached thereto, though separating in every direction.354
BETWEEN THEM IS AN INDIVISIBLE ESSENCE WHICH BECOMES DIVISIBLE WITHIN BODIES.
Now between entirely indivisible ("Being") which occupies the first rank amidst intelligible beings, and the (essence) which is entirely divisible in its sense-objects, there is, above the sense-world, near it, and within it, a "being" of another nature, which is not, like bodies, completely divisible, but which, nevertheless, becomes divisible within bodies. Consequently, when you separate bodies, the form within them also divides, but in such a way that it remains entire in each part. This identical (essence), thus becoming278 manifold, has parts that are completely separated from each other; for it then is a divisible form, such as colors, and all the qualities, like any form which can simultaneously remain entire in several things entirely separate, at a distance, and foreign to each other because of the different ways in which they are affected. We must therefore admit that this form (that resides in bodies) is also divisible.
BY PROCESSION THE SOUL CONNECTS THE TWO.
Thus the absolutely divisible (essence) does not exist alone; there is another one located immediately beneath it, and derived from it. On one hand, this inferior (essence) participates in the indivisibility of its principle; on the other, it descends towards another nature by its procession. Thereby it occupies a position intermediary between indivisible and primary (essence), (that is, intelligence), and the divisible (essence) which is in the bodies. Besides it is not in the same condition of existence as color and the other qualities; for though the latter be the same in all corporeal masses, nevertheless the quality in one body is completely separate from that in another, just as physical masses themselves are separate from each other. Although (by its essence) the magnitude of these bodies be one, nevertheless that which thus is identical in each part does not exert that community of affection which constitutes sympathy,355 because to identity is added difference. This is the case because identity is only a simple modification of bodies, and not a "being." On the contrary, the nature that approaches the absolutely indivisible "Being" is a genuine "being" (such as is the soul). It is true that she unites with the bodies and consequently divides with them; but that happens to her only when she communicates herself to the bodies. On the other hand, when she unites with the bodies, even with the greatest and most279 extended of all (the world), she does not cease to be one, although she yield herself up to it entirely.
DIVISION AS THE PROPERTY OF BODIES, BUT NOT THE CHARACTERISTIC OF SOUL.
In no way does the unity of this essence resemble that of the body; for the unity of the body consists in the unity of parts, of which each is different from the others, and occupies a different place. Nor does the unity of the soul bear any closer resemblance to the unity of the qualities. Thus this nature that is simultaneously divisible and indivisible, and that we call soul is not one in the sense of being continuous (of which each part is external to every other); it is divisible, because it animates all the parts of the body it occupies, but is indivisible because it entirely inheres in the whole body, and in each of its parts.356 When we thus consider the nature of the soul, we see her magnitude and power, and we understand how admirable and divine are these and superior natures. Without any extension, the soul is present throughout the whole of extension; she is present in a location, though she be not present therein.357 She is simultaneously divided and undivided, or rather, she is never really divided, and she never really divides; for she remains entire within herself. If she seem to divide, it is not in relation with the bodies, which, by virtue of their own divisibility, cannot receive her in an indivisible manner. Thus division is the property of the body, but not the characteristic of the soul.
SOUL AS BOTH ESSENTIALLY DIVISIBLE AND INDIVISIBLE.
2. Such then the nature of the soul had to be. She could not be either purely indivisible, nor purely divisible, but she necessarily had to be both indivisible280 and divisible, as has just been set forth. This is further proved by the following considerations. If the soul, like the body, have several parts differing from each other, the sensation of one part would not involve a similar sensation in another part. Each part of the soul, for instance, that which inheres in the finger, would feel its individual affections, remaining foreign to all the rest, while remaining within itself. In short, in each one of us would inhere several managing souls (as said the Stoics).358 Likewise, in this universe, there would be not one single soul (the universal Soul), but an infinite number of souls, separated from each other.
POLEMIC AGAINST THE STOIC PREDOMINATING PART OF THE SOUL.
Shall we have recourse to the (Stoic) "continuity of parts"359 to explain the sympathy which interrelates all the organs? This hypothesis, however, is useless, unless this continuity eventuate in unity. For we cannot admit, as do certain (Stoic) philosophers, who deceive themselves, that sensations focus in the "predominating principle" by "relayed transmission."360 To begin with, it is a wild venture to predicate a "predominating principle" of the soul. How indeed could we divide the soul and distinguish several parts therein? By what superiority, quantity or quality are we going to distinguish the "predominating part" in a single continuous mass? Further, under this hypothesis, we may ask, Who is going to feel? Will it be the "predominating part" exclusively, or the other parts with it? If that part exclusively, it will feel only so long as the received impression will have been transmitted to itself, in its particular residence; but if the impression impinge on some other part of the soul, which happens to be incapable of sensation, this part will not be able to transmit the impression to the (predominating)281 part that directs, and sensation will not occur. Granting further that the impression does reach the predominating part itself, it might be received in a twofold manner; either by one of its (subdivided) parts, which, having perceived the sensation, will not trouble the other parts to feel it, which would be useless; or, by several parts simultaneously, and then we will have manifold, or even infinite sensations which will all differ from each other. For instance, the one might say, "It is I who first received the impression"; the other one might say, "I received the impression first received by another"; while each, except the first, will be in ignorance of the location of the impression; or again, each part will make a mistake, thinking that the impression occurred where itself is. Besides, if every part of the soul can feel as well as the predominating part, why at all speak of a "predominating part?" What need is there for the sensation to reach through to it? How indeed would the soul recognize as an unity the result of multiple sensations; for instance, of such as come from the ears or eyes?
THE SOUL HAS TO BE BOTH ONE AND MANIFOLD, EVEN ON THE STOIC HYPOTHESES.
On the other hand, if the soul were absolutely one, essentially indivisible and one within herself, if her nature were incompatible with manifoldness and division, she could not, when penetrating into the body, animate it in its entirety; she would place herself in its centre, leaving the rest of the mass of the animal lifeless. The soul, therefore, must be simultaneously one and manifold, divided and undivided, and we must not deny, as something impossible, that the soul, though one and identical, can be in several parts of the body simultaneously. If this truth be denied, this will destroy the "nature that contains and administers the universe" (as said the Stoics); which embraces everything282 at once, and directs everything with wisdom; a nature that is both manifold, because all beings are manifold; and single, because the principle that contains everything must be one. It is by her manifold unity that she vivifies all parts of the universe, while it is her indivisible unity that directs everything with wisdom. In the very things that have no wisdom, the unity that in it plays the predominating "part," imitates the unity of the universal Soul. That is what Plato wished to indicate allegorically by these divine words361: "From the "Being" that is indivisible and ever unchanging; and from the "being" which becomes divisible in the bodies, the divinity formed a mixture, a third kind of "being." The (universal) Soul, therefore, is (as we have just said) simultaneously one and manifold; the forms of the bodies are both manifold and one; the bodies are only manifold; while the supreme Principle (the One), is exclusively an unity.
Paragraph 3 of this book (iv. 2,21) will be found in its logical positionjudging by the subject matter,on pages 75 to 78, in the middle of iv. 7,2.
FOOTNOTES
1 See 7.
2 See vi. 7, 8.
3 A.D. 262.
4 See vi. 5, 1.
5 See 20.
6 iii. 4.
7 See above, 6.
8 See iv. 2.
9 Often quoted by Porphyry in his Cave of the Nymphs.
10 See 3.
11 Euseb. Prep. Ev. xi. 2; xv. 49, 1213.
12 See 3.
13 See ii. 3; iii. 1, 2, 4.
14 See v. 5.
15 This suggests that Suidas was right in claiming that Amelius was the teacher of Porphyry.
16 See 11.
17 See 7.
18 See 3.
19 See 3.
20 Mentioned in Porphyry's Life of Pythagoras, 48, living under Nero.
21 Living under Tiberius, see Suetonius, Life of Tiberius, 14.
22 See vi. 5.
23 See 17.
24 See 18.
25 See 17.
26 See ii. 3. 17.
27 See 23.
28 The fragments of all this are probably the Principles of the Theory of the Intelligibles, by Porphyry.
29 See ii. 1.
30 See i. 3.
31 As pilot, perhaps, iv. 3. 21.
32 See ii., 4. 6.
33 See ii. 7. 1.
34 See i. 1. 10.
35 See i. 9. 8. 10.
36 See iv. 3. 20, 21.
37 Ecl. Phys., p. 797, Heeren and Aristotle, de Anima, i. 2.
38 See Nemesius, de Nat. Hom. 2.
39 See ii. 7, 1.
40 See ii. 7, 3.
41 Stob. Ecl. Phys. 797.
42 See ii. 3, 5.
43 See ii. 7, 1.
44 ii. 4, 7.
45 See iv. 7, 8.
46 Euseb., Prep. Ev. xv. 17.
47 p. 54, Cousin.
48 Cicero, Tusculans, i. 9.
49 Ecl. Phys. 797, Cicero, de Nat. Deor. iii. 14.
50 See ii. 4, 1. 'ps echon.' of Dikearchus and Aristoxenus.
51 See ii. 6, on 'logos.'
52 See v. 7, 3.
53 iii. 2.
54 See iv. 2, 2.
55 iv. 2, 1.
56 Plutarch, de Placitis Philosoph, iii. 8. The Stoic definition of sensation being that senses are spirits stretched (by relays with "tension") from the directing principle to the organs.
57 de Nat. Hom. 2.
58 See iv. 4, 23. In the words of Zeno, as, for the Stoics, the principal act of the intelligence was comprehensive vision, "phantasia kataleptike."
59 de Anima, iii. 4, 5.
60 de Anima, i. 3.
61 de Anim. Arist. i. 2.
62 Cicero, Tusculans, i. 9.
63 See ii. 4, 1.
64 See iv. 7, 5.
65 See ii. 4, 1.
66 de Nat. Hom. 2.
67 See ii. 7.
68 See ii. 7, 1.
69 Nat. Hom. 2.
70 See ii. 4, 16.
71 As thought Chrysippus, in Plutarch, de Stoic. Repugnant.
72 See ii. 4, 16.
73 Met. xii. 6; see ii. 5, 3.
74 iv. 7, 3.
75 From end of iv. 2, 3.
76 Aristotle, de Anima, ii. 1.
77 Arist. de Anima, ii. 2; iii. 5.
78 See Aristotle, de Anima, i. 5.
79 See Aristotle, de Anima, ii. 2.
80 Here we resume Ennead IV. Book 7. The bracketed numbers are those of the Teubner text; the unbracketed those of the Didot edition.
81 Page 299, Cousin.
82 Quoted in i. 1, 12, in Republic x.
83 See i. 1, 11.
84 See i. 6, 9.
85 See viii. 62.
86 See i. 6, 5.
87 Page 297, Cousin.
88 See iv. 8, 5.
89 Pages 206, 312, 313, Cousin.
90 See iv. 8, 8.
91 See iv. 8, 6, 7.
92 See i. 1, 11.
93 See iv. 5, 7.
94 Cicero, Tusculans, i. 1216.
95 Such as Porphyry's "Philosophy derived from Oracles."
96 Plato, in Diog. Laert., iii. 83.
97 Cicero, Tusculans, i. 18, 37.
98 Cicero, Tusculans, i. 12, 18; de Divinat, i. 58.
99 Chrysippus, in Cicero, de Fato, 10.
100 Cicero, de Finibus, i. 6.
101 Cicero, de Natura Deorum, i. 25.
102 Stobeus, Ecl. Phys. i. 6, p. 178.
103 Aulus Gellius, Noctes Attic, vi. 2.
104 As thought the Stoics, Cicero, de Nat. Deor. ii. 11.
105 Cicero, de Divinatione, ii. 44.
106 As thought Plato, in the Phaedo, C81.
107 See i. 6.8.
108 See i. 3.1.
109 See i. 3.
110 See i. 6.2.
111 See i. 6.6.
112 See i. 6.9, and the Philebus of Plato, C64.
113 As suggested in the Phaedo of Plato.
114 See ii. 4.6.
115 The rational soul and intelligence, see iii. 9.5.
116 See ii. 9.12; iv. 4.14.
117 See ii. 3.17. 18; ii. 9.2, 3; vi. 4.9.
118 A pun on "reason," or "logos," i. 6.2; ii. 3.16; ii. 4.3; ii. 6.2; ii. 7.3.
119 See iv. 4.1012.
120 Far from the truth; see iii. 8.3. 7.
121 Stoics, see iv. 7.8.
122 Or Stoic form of inorganic objects.
123 The form of lower living beings.
124 The form of human nature.
125 See iv. 7.14.
126 Parmenides, see v. 1.8.
127 As Plato hints in his Cratylos, C50, by a pun between "soma" and "sozesthai."
128 The later theological "saved."
129 See Aristotle, de Gen. i. 18.
130 By Stoics.
131 See iii. 8.13.
132 See v. 5.1.
133 See v. 1.4.
134 In Greek a pun on "eidos" and "idea."
134a This sentence might well be translated as follows: "When therefore thought (meets) the essentially one, the latter is the form, and the former the idea." While this version seems more literal, it makes no connected sense with what follows.
135 See iv. 9.5.
136 See iii. 9.1.
137 See iii. 9.1.
138 The universal Soul.
139 Timaeus, C39.
140 See iii. 9.1.
141 See iii. 7.10.
142 See ii. 7.2.
143 To form, see i. 6.2.
144 As thought Plato, in his Republic, x.
145 As thought Plato in Gorgias, C464.
146 vi. 7.
147 vi. 7.
148 Or, "so that it may contain the intelligence which is one, as its own actualization."
149 See iv. 3.917.
150 In the Cratylus, C400.
151 As in the Phaedo, C62.
152 Republic, vii, C514.
153 See Jamblichus, Cave of the Nymphs, 8.
154 Procession, or rising.
155 C246.
156 Of the universe.
157 C34.
158 Timaeus, C30.
159 The Creator, who is the universal Soul.
160 See iv. 3.911.
161 See iv. 3.17.
162 As thought Plato in his Phaedrus, C246.
163 The First belongs to the principal power of the universal Soul, the second to its natural and plant power, see iii, 8.1 and iv. 4.13.
164 See iv. 4.13.
165 See ii. 3.18.
166 As in the Timaeus, C42.
167 iv. 8.1.
168 See iv. 2.2.
169 See iv. 3.6.7.
170 As thought Plato in his Phaedrus, C249 and Phaedo, C72.
171 That lead an alternate or double life.
172 In his Timaeus, C42, 69.
173 In the stars.
174 As does Plato, see iv. 8.1.
175 As a messenger, see iv. 3.12.13.
176 See ii. 9.2.
177 Without having given herself up to it.
178 See i. 8.7.
179 That is, of form, ii. 4.4.
180 See iv. 6.3.
181 See iii. 2.8.
182 See iv. 8.5.
183 See iv. 3.18.
184 See ii. 9.2.
185 That is, the body to which she is united.
186 As thought Plato in his Parmenides, C154.
187 See vi. 6.13.
188 "Being." It has been found impossible, in order to preserve good English idiom, to translate "ousia" by "being," and "to on" by "essence," with uniformity. Where the change has been made, the proper word has been added in parentheses, as here.
189 In his Metaphysics, iv. 2.
190 Aristotle, Met. iv. 2.
191 Evidently a pun on forms and ideas.
192 See vi. 2.7.
193 In the Timaeus not accurately quoted.
194 As Plato said in the Timaeus, 37.
195 See iv. 9.5.
196 See vi. 8.11.
197 Odyss. xix. 178.
198 See i. 2.2.
199 See iv. 3.1.
200 See ii. 2.2.
201 See the beginning of Plato's Republic, ix.
202 See i. 8.7.
203 Because they do not allow of mutual penetration.
204 See iv. 8.5.
205 As thought Numenius 29.
206 See ii. 3.
207 See i. 8.14.
208 See Acts, xvii. 25, 27, 28.
209 See iv. 3.7, following the Phaedrus of Plato.
210 Cupid and Psyche, as interpreted by Apuleius.
211 See iii. 5.2.
212 See iii. 5.4.
213 See iii. 5.79.
214 See v. 5.11; i. 6.7, 8; v. 8.4; vi. 9.11. It has been contended that this was a description of the Isiac temple in Rome.
215 Num. 10.
216 By virtue of which, according to the Pythagoreans, the dyad "dared" to issue from the unity.
217 That is the desire which leads souls to separate themselves primitively from the divinity, and to unite themselves to bodies.
218 We have seen this elsewhere, i. 3.1.
219 See ii. 2.3.
220 Iliad xx. 65.
221 See vi. 4.4.
222 As said Heraclitus, Plutarch, Banquet, iv. 4.
223 See iv. 7.10.
224 See i. 2.3; iv. 3.11.
225 See iii. 9.5.
226 As thought Plato in his Cratylus, C. xi. 39, and Macrobins, in his Commentary on the Dream of Scipio, i. 11.
227 See i. 8.2; ii. 9.2.
228 See iii. 7.24.
229 See v. 9.2, 7.
230 See vi. 2.
231 See vi. 8.
232 See vi. 3.
233 See iii. 6.1.
234 Pun on "ideas" and "forms."
235 vi. 9. 11. This seems to refer to the Roman temple of Isis in front of which stood the statues of the divinities, vi. 9.11.
236 Would be soul, instead of intelligence.
237 See v. 4.1.
238 See iii. 8.10.
239 As thought Plato, Laws, x.; see ii. 2.3.
240 See iii. 6.19.
241 As thought Plato, in the Cratylos, C. xi. 39.
242 This paragraph is founded on Numenius 36, 39.
243 See Plato's Second Letter, 312; in English, Burges, p. 482; i. 8.2.
244 In Timaeus, 34.
245 In his Timaeus, C43.
246 As quoted by Clemens Al. Strom. vi. p. 627.
247 In Simplicius, Comm. in Phys. Arist., 9.
248 See Plato's Sophists, C244.
249 See ii. 7.7.
250 See ii. 1.2.
251 See ii. 4.7.
252 See Metaph. xii. 7.8.
253 Referring to Numenius's work on "The Good," and on the "Immateriality of the Soul."
254 In the Acibiades, C36.
255 See i. 1.9.
256 In his Timaeus, C30.
257 In the Phaedrus.
258 See iii. 6.5.
259 See v. 3.3.
260 From the circumference, see iii. 8.7.
261 Cicero, Tusculans, i. 22.
262 See i. 4.9.
263 See iii. 9.9.
264 See iii. 8.9.
265 iii. 9.4.
266 iii. 8.9.
267 See v. 1.7.
268 See i. 1.8; iv. 9.3.
269 See iii. 4.1, 2.
270 Fragment belonging here, apparently, but misplaced at end of next paragraph.
271 See v. 1.1.
272 See iii. 4.2.
273 See iv. 4.29; iv. 5.7.
274 That is, in the principal power of the universal soul, see ii. 3.18.
275 See vi. 5; that is, within intelligence.
276 Between celestial and terrestrial life; see iii. 4.6.
277 See iii. 8.7.
278 Met. vii. 3.
279 Met. v. 8.
280 Diog. Laertes vii. 61.
281 See Cicero, de Nat. Deor. i. 15.
282 Met. viii. 1.
283 See vi. 7.
284 See i. 8.4.
285 See i. 8.15.
286 Plotinos's six categories are identity, difference, being, life, motion and rest. See v. 1; v. 2; vi. 2.
287 Not the absolute eternal existence, nor the totality of the constitutive qualities of a thing, as in ii. 6.
288 Met. xii. 2.
289 Met. i. 3.
290 Met. xi. 6.
291 See v. 1.9.
292 As reported by Diog. Laert. ii. 2.
293 Met. i. 4; vii. 13.
294 de Nat. Deor. i. 24.
295 Met. viii. 4.
296 In the Timaeus, C4952, Met. vii. 3.
297 See ii. 7.3.
298 In Met. iii. 4 and de Anima i. 2.5; ii. 5.
299 In the Timaeus.
300 See i. 8.9; ii. 4.12.
301 Met. vii. 3, see iii. 6.719.
302 Met. viii. 4.
303 Met. i. 6.
304 Met. vii. 7.
305 See ii. 4.10.
306 See ii. 7.3.
307 Met. xii. 2.
308 Met. vi. 1; vii. 5.
309 See i. 2.1.
310 In the Philebus, 252.
311 The same definition is given of "evil" in i. 8.1014.
312 See i. 8.8.
313 Physics. iii. 7.
314 This paragraph interrupts the argument.
315 Plato's spirit in the Timaeus, C79.
316 The inferior soul, see ii. 3.18.
317 In his Phaedrus, C246.
318 Plato, Phaedo, C. i. 242.
319 Plato, Tim. C77.
320 Plato, Rep. x. p. 291.
321 Plato, Tim. 91.
322 The text is very difficult.
323 Plato, Rep. x. p. 617620.
324 In the Timaeus.
325 C90.
326 Phaedo, p. 107, c. i. p. 300.
327 Rep. x. 616, p. 234.
328 In i. 2.8, 16.
329 See ii. 9.18.
330 As thought Aristotle, Met. v. 14.
331 As thought Aristotle, Met. v. 30.
332 As thought Plato, Letter 7, 343.
333 As said Aristotle, Met. vii. 5.
334 Phaedros C1,217.
335 de Gen. An. 4.2.
336 Adv. Math. 5.102 p. 355.
337 Theataetus, C2,132.
338 Rep. iv. E3,434.
339 Theataetus, 176.
340 Plato, Phaedo, 69.
341 Pun on the word "logos," which means both reason and word.
342 Plato, Phaedrus, 246.
343 v. 1.1.
344 In his Phaedrus, Et. 266.
345 In v. 1.1.
346 i. 3. 4, 5, 6; i. 6.
347 In his Phaedrus, p. 248.
348 In his Politician, p. 262.
349 v. 1.
350 In his Sophist., p. 253.
351 See i. 2.36.
352 Morals i. 34, 35; Nicom. Eth., vi. 8, 11.
353 See iv. 1.22.
354 See iii. 8.7.
355 See iv. 2.2.
356 See iv. 3.19, 22, 23; iv. 4.28.
357 See iv. 3.2022.
358 Cicero, de Nat. Deor. ii. 3133.
359 See 4.7.6, 7.
360 Plutarch, de Plac. Phil. v. 21; Cicero, de Nat. Deor. ii. 11. The "predominating principle" had appeared in Plato's Timaeus, p. 41.
361 Of the Timaeus, p. 35.
Transcriber's Notes
Punctuation and spelling were made consistent when a predominant preference was found in this four-volume set; otherwise they were not changed.
Simple typographical errors were corrected. Inconsistent capitalization has not been changed.
Ambiguous hyphens at the ends of lines were retained.
Infrequent spelling of "Plotinus" changed to the predominant "Plotinos."
Several opening or closing parentheses and quotation marks are unmatched; Transcriber has not attempted to remedy them.
Cover created by Transcriber and placed into the Public Domain.
The "Index" near the beginning of the book actually is a Table of Contents for the four-volume set.
Page 11: the last paragraph seems to end abruptly: "to prove that"
Page 94: "parent's" probably should be "parents'", but is unchanged here.
Page 236: the closing parenthesis for "(destiny)" also seems to be the closing parenthesis for the phrase beginning "(because he is given ...". There are several instances in this text where a closing quotation mark is shared in a similar manner.
Footnote Issues
In these notes, "anchor" means the reference to a footnote, and "footnote" means the information to which the anchor refers. Anchors occur within the main text, while footnotes are grouped in sequence at the end of this eBook. The structure of the original book required two exceptions to this, as explained below.
The original text used a combination of footnotes (indicated by symbols) and endnotes (indicated by numbers). In this eBook, they have been combined into a single, ascending sequence based on the sequence in which the footnotes occurred in the original book, and placed at the end of the eBook. Several irregularities are explained below.
Footnotes sometimes were printed in a different sequence than their anchors (as on page 60: third and fourth footnotes were printed in incorrect sequence). and the symbols used for the anchors sometimes were in a different sequence than the footnotes (as on page 72, second and third symbols). Except as noted below, all footnotes have been resequenced to match the sequence of their anchors.
Page 85: The last footnote is printed out of sequence and followed by a paragraph that appears to be a final comment. In this eBook, that footnote has been repositioned to be in the sequence of its anchor.
Pages 111 and 118: Anchor 134 (originally 29) originally referred to two footnotes. In this eBook, they are footnotes 134 and 134a.
Pages 186 and 192: section "PLATO TEACHES THREE SPHERES OF EXISTENCE.242" (originally 47) used an out-of-sequence endnote number that matched the last endnote in the chapter; that endnote has been repositioned to be in the overall footnote sequence.
Page 196: Footnote 267 (originally 5) has no anchor; the missing anchor would be on page 193 or 194.
Page 242: Footnote 322 (originally 6) has no anchor; the missing anchor would be on page 235.
End of the Project Gutenberg EBook of Plotinos: Complete Works, v. 1, by
Plotinos (Plotinus)
*** END OF THIS PROJECT GUTENBERG EBOOK PLOTINOS: COMPLETE WORKS, V. 1 ***
***** This file should be named 42930-h.htm or 42930-h.zip *****
This and all associated files of various formats will be found in:
http://www.gutenberg.org/4/2/9/3/42930/
Produced by Charlene Taylor, Joe C, Charlie Howard, and
the Online Distributed Proofreading Team at
http://www.pgdp.net (This file was produced from images
generously made available by The Internet Archive/Canadian
Libraries)
Updated editions will replace the previous one--the old editions
will be renamed.
Creating the works from public domain print editions means that no
one owns a United States copyright in these works, so the Foundation
(and you!) can copy and distribute it in the United States without
permission and without paying copyright royalties. Special rules,
set forth in the General Terms of Use part of this license, apply to
copying and distributing Project Gutenberg-tm electronic works to
protect the PROJECT GUTENBERG-tm concept and trademark. Project
Gutenberg is a registered trademark, and may not be used if you
charge for the eBooks, unless you receive specific permission. If you
do not charge anything for copies of this eBook, complying with the
rules is very easy. You may use this eBook for nearly any purpose
such as creation of derivative works, reports, performances and
research. They may be modified and printed and given away--you may do
practically ANYTHING with public domain eBooks. Redistribution is
subject to the trademark license, especially commercial
redistribution.
*** START: FULL LICENSE ***
THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full Project
Gutenberg-tm License available with this file or online at
www.gutenberg.org/license.
Section 1. General Terms of Use and Redistributing Project Gutenberg-tm
electronic works
1.A. By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or destroy
all copies of Project Gutenberg-tm electronic works in your possession.
If you paid a fee for obtaining a copy of or access to a Project
Gutenberg-tm electronic work and you do not agree to be bound by the
terms of this agreement, you may obtain a refund from the person or
entity to whom you paid the fee as set forth in paragraph 1.E.8.
1.B. "Project Gutenberg" is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this agreement
and help preserve free future access to Project Gutenberg-tm electronic
works. See paragraph 1.E below.
1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation"
or PGLAF), owns a compilation copyright in the collection of Project
Gutenberg-tm electronic works. Nearly all the individual works in the
collection are in the public domain in the United States. If an
individual work is in the public domain in the United States and you are
located in the United States, we do not claim a right to prevent you from
copying, distributing, performing, displaying or creating derivative
works based on the work as long as all references to Project Gutenberg
are removed. Of course, we hope that you will support the Project
Gutenberg-tm mission of promoting free access to electronic works by
freely sharing Project Gutenberg-tm works in compliance with the terms of
this agreement for keeping the Project Gutenberg-tm name associated with
the work. You can easily comply with the terms of this agreement by
keeping this work in the same format with its attached full Project
Gutenberg-tm License when you share it without charge with others.
1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are in
a constant state of change. If you are outside the United States, check
the laws of your country in addition to the terms of this agreement
before downloading, copying, displaying, performing, distributing or
creating derivative works based on this work or any other Project
Gutenberg-tm work. The Foundation makes no representations concerning
the copyright status of any work in any country outside the United
States.
1.E. Unless you have removed all references to Project Gutenberg:
1.E.1. The following sentence, with active links to, or other immediate
access to, the full Project Gutenberg-tm License must appear prominently
whenever any copy of a Project Gutenberg-tm work (any work on which the
phrase "Project Gutenberg" appears, or with which the phrase "Project
Gutenberg" is associated) is accessed, displayed, performed, viewed,
copied or distributed:
This eBook is for the use of anyone anywhere at no cost and with
almost no restrictions whatsoever. You may copy it, give it away or
re-use it under the terms of the Project Gutenberg License included
with this eBook or online at www.gutenberg.org
1.E.2. If an individual Project Gutenberg-tm electronic work is derived
from the public domain (does not contain a notice indicating that it is
posted with permission of the copyright holder), the work can be copied
and distributed to anyone in the United States without paying any fees
or charges. If you are redistributing or providing access to a work
with the phrase "Project Gutenberg" associated with or appearing on the
work, you must comply either with the requirements of paragraphs 1.E.1
through 1.E.7 or obtain permission for the use of the work and the
Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or
1.E.9.
1.E.3. If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any additional
terms imposed by the copyright holder. Additional terms will be linked
to the Project Gutenberg-tm License for all works posted with the
permission of the copyright holder found at the beginning of this work.
1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.
1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.
1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including any
word processing or hypertext form. However, if you provide access to or
distribute copies of a Project Gutenberg-tm work in a format other than
"Plain Vanilla ASCII" or other format used in the official version
posted on the official Project Gutenberg-tm web site (www.gutenberg.org),
you must, at no additional cost, fee or expense to the user, provide a
copy, a means of exporting a copy, or a means of obtaining a copy upon
request, of the work in its original "Plain Vanilla ASCII" or other
form. Any alternate format must include the full Project Gutenberg-tm
License as specified in paragraph 1.E.1.
1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works provided
that
- You pay a royalty fee of 20% of the gross profits you derive from
the use of Project Gutenberg-tm works calculated using the method
you already use to calculate your applicable taxes. The fee is
owed to the owner of the Project Gutenberg-tm trademark, but he
has agreed to donate royalties under this paragraph to the
Project Gutenberg Literary Archive Foundation. Royalty payments
must be paid within 60 days following each date on which you
prepare (or are legally required to prepare) your periodic tax
returns. Royalty payments should be clearly marked as such and
sent to the Project Gutenberg Literary Archive Foundation at the
address specified in Section 4, "Information about donations to
the Project Gutenberg Literary Archive Foundation."
- You provide a full refund of any money paid by a user who notifies
you in writing (or by e-mail) within 30 days of receipt that s/he
does not agree to the terms of the full Project Gutenberg-tm
License. You must require such a user to return or
destroy all copies of the works possessed in a physical medium
and discontinue all use of and all access to other copies of
Project Gutenberg-tm works.
- You provide, in accordance with paragraph 1.F.3, a full refund of any
money paid for a work or a replacement copy, if a defect in the
electronic work is discovered and reported to you within 90 days
of receipt of the work.
- You comply with all other terms of this agreement for free
distribution of Project Gutenberg-tm works.
1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm
electronic work or group of works on different terms than are set
forth in this agreement, you must obtain permission in writing from
both the Project Gutenberg Literary Archive Foundation and Michael
Hart, the owner of the Project Gutenberg-tm trademark. Contact the
Foundation as set forth in Section 3 below.
1.F.
1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
public domain works in creating the Project Gutenberg-tm
collection. Despite these efforts, Project Gutenberg-tm electronic
works, and the medium on which they may be stored, may contain
"Defects," such as, but not limited to, incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other intellectual
property infringement, a defective or damaged disk or other medium, a
computer virus, or computer codes that damage or cannot be read by
your equipment.
1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium with
your written explanation. The person or entity that provided you with
the defective work may elect to provide a replacement copy in lieu of a
refund. If you received the work electronically, the person or entity
providing it to you may choose to give you a second opportunity to
receive the work electronically in lieu of a refund. If the second copy
is also defective, you may demand a refund in writing without further
opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO
WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of damages.
If any disclaimer or limitation set forth in this agreement violates the
law of the state applicable to this agreement, the agreement shall be
interpreted to make the maximum disclaimer or limitation permitted by
the applicable state law. The invalidity or unenforceability of any
provision of this agreement shall not void the remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in accordance
with this agreement, and any volunteers associated with the production,
promotion and distribution of Project Gutenberg-tm electronic works,
harmless from all liability, costs and expenses, including legal fees,
that arise directly or indirectly from any of the following which you do
or cause to occur: (a) distribution of this or any Project Gutenberg-tm
work, (b) alteration, modification, or additions or deletions to any
Project Gutenberg-tm work, and (c) any Defect you cause.
Section 2. Information about the Mission of Project Gutenberg-tm
Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of computers
including obsolete, old, middle-aged and new computers. It exists
because of the efforts of hundreds of volunteers and donations from
people in all walks of life.
Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future generations.
To learn more about the Project Gutenberg Literary Archive Foundation
and how your efforts and donations can help, see Sections 3 and 4
and the Foundation information page at www.gutenberg.org
Section 3. Information about the Project Gutenberg Literary Archive
Foundation
The Project Gutenberg Literary Archive Foundation is a non profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation's EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg
Literary Archive Foundation are tax deductible to the full extent
permitted by U.S. federal laws and your state's laws.
The Foundation's principal office is located at 4557 Melan Dr. S.
Fairbanks, AK, 99712., but its volunteers and employees are scattered
throughout numerous locations. Its business office is located at 809
North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email
contact links and up to date contact information can be found at the
Foundation's web site and official page at www.gutenberg.org/contact
For additional contact information:
Dr. Gregory B. Newby
Chief Executive and Director
gbnewby@pglaf.org
Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation
Project Gutenberg-tm depends upon and cannot survive without wide
spread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.
The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To
SEND DONATIONS or determine the status of compliance for any
particular state visit www.gutenberg.org/donate
While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.
International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg Web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations.
To donate, please visit: www.gutenberg.org/donate
Section 5. General Information About Project Gutenberg-tm electronic
works.
Professor Michael S. Hart was the originator of the Project Gutenberg-tm
concept of a library of electronic works that could be freely shared
with anyone. For forty years, he produced and distributed Project
Gutenberg-tm eBooks with only a loose network of volunteer support.
Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the U.S.
unless a copyright notice is included. Thus, we do not necessarily
keep eBooks in compliance with any particular paper edition.
Most people start at our Web site which has the main PG search facility:
www.gutenberg.org
This Web site includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.
questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or via the comments below
or join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers