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Plotinus was much exercised by Plato's doctrines of the soul. In this treatise, at chapter 1 line 27, he talks of "e;the divine Plato, who has said in many places in his works many noble things about the soul and its arrival here, so that we can hope for some clarity from him. So what does the philosopher say? It is clear that he does not always speak with sufficient consistency for us to make out his intentions with any ease."e; The issue in this treatise is one that has puzzled students of Plato from ancient to modern times-and is indeed a popular topic for undergraduate essays even today: Why should the philosopher, who has ascended through a long and painful process of dialectic to "e;assimilation to the divine,"e; ever descend back into the body? Plotinus himself is said by Porphyry to have attained such a state of other-worldly transcendence on at least four occasions during his lifetime, so this was a very real and personal issue for him. In this treatise we see him grappling with it.
'The Essential Plotinus is a lifesaver. For many years my students in Greek and Roman Religion have depended on it to understand the transition from antiquity to the Middle Ages. The translation is crisp and clear, and the excerpts are just right for an introduction to Plotionus's many-layered view of the world and humankind's place in it' - F. E. Romer, University of Arizona
The Enneads by Plotinus is a work which is central to the history of philosophy in late antiquity. This volume is the first complete edition of the Enneads in English for over seventy-five years, and also includes Porphyry's Life of Plotinus. Led by Lloyd P. Gerson, a team of experts present up-to-date translations which are based on the best available text, the editio minor of Henry and Schwyzer and its corrections. The translations are consistent in their vocabulary, making the volume ideal for the study of Plotinus' philosophical arguments. They also offer extensive annotation to assist the reader, together with cross-references and citations which will enable users more easily to navigate the texts. This monumental edition will be invaluable for scholars of Plotinus with or without ancient Greek, as well as for students of the Platonic tradition.
First published in 1999. We are fortunate in possessing a fascinating document, The Life of Plotinus, written by the philosopher Porphyry, a pupil and associate of Plotinus for the last eight years of his life. The basic facts contained in this Life can be quickly recounted. Plotinus was likely a Greek born in Egypt in AD 205. It is possible, though, that he came from a Hellenized Egyptian or Roman family. In his 28th year, Plotinus discovered in himself a thirst for philosophy. This is a collection of his works- Ennead I contains treatises on what Porphyry calls “ethical matters”; Enneads II–III contain treatises on natural philosophy or cosmology, with some rationalizations for the inclusion of III. 4, 5, 7, and 8. Ennead IV concerns the soul; V Intellect or and VI being, numbers, and the One. The thematic unity of Enneads I, IV, and V is somewhat greater than the rest.
Plotinus (/plɒˈtaɪnəs/; Greek: Πλωτῖνος; c. 204/5 - 270) was a major Greek-speaking philosopher of the ancient world. In his philosophy there are three principles: the One, the Intellect, and the Soul. His teacher was Ammonius Saccas and he is of the Platonic tradition. Historians of the 19th century invented the term Neoplatonism and applied it to him and his philosophy which was influential in Late Antiquity. Much of the biographical information about Plotinus comes from Porphyry's preface to his edition of Plotinus' Enneads. His metaphysical writings have inspired centuries of Pagan, Islamic, Jewish, Christian, and Gnostic metaphysicians and mystics.Plotinus taught that there is a supreme, totally transcendent "One", containing no division, multiplicity or distinction; beyond all categories of being and non-being. His "One" "cannot be any existing thing", nor is it merely the sum of all things, but "is prior to all existents". Plotinus identified his "One" with the concept of 'Good' and the principle of 'Beauty'. His "One" concept encompassed thinker and object. Even the self-contemplating intelligence (the noesis of the nous) must contain duality. "Once you have uttered 'The Good,' add no further thought: by any addition, and in proportion to that addition, you introduce a deficiency." Plotinus denies sentience, self-awareness or any other action (ergon) to the One. Rather, if we insist on describing it further, we must call the One a sheer potentiality (dynamis) or without which nothing could exist. As Plotinus explains in both places and elsewhere, it is impossible for the One to be Being or a self-aware Creator God. Plotinus compared the One to "light", the Divine Nous (first will towards Good) to the "Sun", and lastly the Soul to the "Moon" whose light is merely a "derivative conglomeration of light from the 'Sun'". The first light could exist without any celestial body.