Plotinos: Complete Works, v. 4 In Chronological Order,...

280 In Greek, "to zoon," "to syntheton," "to synamphoteron," "to koinon," "to eidôlon."

281 See i. 2.5.

282 According to the Stoics.

283 According to Alexander of Aphrodisia.

284 As thought Aristotle, de Anima 2.1; see 4.3.21, and Numenius, 32.

285 A famous comparison, found in Aristotle, de Anima, ii. 1; Plato, Laws, x. p. 906; Cary, 14; and especially Numenius, 32.

286 As Plotinos thinks.

287 iv. 4.20.

288 iv. 3.20.

289 Arist., de Anim. 2.1.

290 According to Aristotle.

291 Phaedo, p. 87; Cary, 82.

292 Similar to the modern James-Lange theory of bodily emotions.

293 See iv. 4.20, 28.

294 See sect. 7, 9, 10.

295 See iv. 3.22, 23.

296 Porphyry and Ammonius in Bouillet, i. Intr. p. 60, 63, 64, 75, 79, 93, 96, 98, and note on p. 362 to 377.

297 Namely, intelligence and the reasonable soul.

298 See Bouillet, i. p. 325, 332.

299 Bouillet, Intr. p. lxxviii.

300 See Bouillet, i., note, p. 327, 341.

301 One of the three hypostases.

302 See Bouillet, i. p. lxxiii. 344–352.

303 Plato, Timaeus, p. 35; Cary, 12.

304 These images of the universal Soul are the faculties of the soul, sense-power, vegetative power, generative power or nature; see iv. 4.13, 14.

305 "Turning" means here to incline.

306 See St. Paul, Rom. for phantasy, or imagination; vii. 7–25.

307 See iv. 3.29–31, also i. 1.9; Numenius, fr. ii. 8, 19; iii. See section 10.

308 See i. 2.5.

309 iv. 3.19, 23.

310 See ii. 9.3, 4, 11, 12.

311 Fancy or representation, i. 4.10; iv. 3.3, 30, 31.

312 See 4.3.19, 23; 6.7.6.7.

313 Plato, Rep. x. p. 611; Cary, 11.

314 For this see 4.3.12, 18; 4.8.

315 Odyss. xi. 602, 5; see 4.3.27.

316 We find here a reassertion of Numenius's doctrine of two souls in man, fr. 53.

317 Bouillet observes that this book is only a feeble outline of some of the ideas developed in vi. 7, 8, and 9. The biographical significance of this might be as follows. As in the immediately preceding books Plotinos was harking back to Numenius's doctrines, he may have wished to reconcile the two divergent periods, the Porphyrian monism of vi. 7 and 8, with the earlier Amelian dualism of vi. 9. This was nothing derogatory to him; for it is well known that there was a difference between the eclectic monism of the young Plato of the Republic, and the more logical dualism of the older Plato of the Laws. This latter was represented by Numenius and Amelius; the former—combined with Aristotelian and Stoic elements—by Porphyry. Where Plato could not decide, why should we expect Plotinos to do so? And, as a matter of fact, the world also has never been able to decide, so long as it remained sincere, and did not deceive itself with sophistries, as did Hegel. Kant also had his "thing-in-itself"—indeed, he did little more than to develop the work of Plotinos.

318 As the Stoics would say.

319 Which is one of the three hypostases, ii. 9.1 and v. 1.