Chapter 13

201As thought Heraclitus, Diog. Laert. ix. 8; Plato, Timaeus, p. 31; Cary, 11; Arist. Heaven, 1, 8, 9.202Such as Heraclitus.203In the Cratylus, p. 402; Cary, 41.204Rep. vi., p. 498; Cary, 11.205See Apuleius, de Mundo, p. 708; Ravaisson, E.M.A. ii. 150; Plato, Epinomis, c. 5.206Which would render it unfit for fusion with the Soul, Arist., Meteorology, i. 4; Plato, Tim., p. 58; Cary, 33.207See ii. 9.3; iii. 2.1; iv. 3.9.208Phaedo, p. 109; Cary, 134; that is, the universal Soul is here distinguished into the celestial Soul, and the inferior Soul, which is nature, the generative power.209The inferior soul, or nature.210See ii. 3.9–15.211See i. 1.7–10.212As is the vegetative soul, which makes only the animal part of us; see i. 1.7–10.213In his Timaeus, p. 31; Cary, 11.214Timaeus, p. 56; Cary, 30.215See i. 8.9.216Plato, Epinomis, p. 984; Cary, 8.217In the Timaeus, p. 31, 51; Cary 11, 24, 25.218See ii. 7.219Who in his Timaeus says, p. 39; Cary, 14.220See ii. 2.221As thought Heraclitus and the Stoics, who thought that the stars fed themselves from the exhalations of the earth and the waters; see Seneca, Nat. Quest. vi. 16.222See ii. 1.5.223See iii. 7; Plotinos may have already sketched the outline of this book (number 45), and amplified it only later.224See ii. 9.6, or 33; another proof of the chronological order.225In his Timaeus, p. 69; Cary, 44.226As the Stoics think, Plutarch, Plac. Phil. iv. 11.227As Aristotle would say, de Anima, iii. 3.228Aristotle, de Sensu, 6.229v. 3.230Porphyry, Principles, 24.231Arist., Mem. et Rec., 2.232Porphyry, Principles, 25.233Aristotle, Mem. et Rec., 2.234Porphyry, Treatise, Psych.235Locke's famous "tabula rasa."236Substance, Quantity, Quality, Relation, When, Where, Action-and-Reaction, to Have, and Location. Aristotle's treatment thereof in his Categories, and Metaphysics.237Met. v. 7.238Or, substance, "ousia."239Cat. i. 1, 2; or, mere label in common.240Aristotle, Met. vii. 3, distinguished many different senses of Being; at least four principal ones: what it seems, or the universal, the kind, or the subject. The subject is that of which all the rest is an attribute, but which is not the attribute of anything. Being must be the first subject. In one sense this is matter; in another, form; and in the third place, the concretion of form and matter.241See ii. 4.6–16, for intelligible matter, and ii. 4.2–5 for sense-matter.242Arist., Met. vii. 3.243Arist., Cat. 2.5.25.244Arist., Cat. ii. 5.15.245Arist., Met. vii. 1; Cat. ii. 5.246Categ. ii. 5.1, 2.247Cat. ii. 5.16, 17.248Cat. ii. 6.1, 2.249Met. v. 13.250Met. xiii. 6.251Met. xiii. 3.252Categ. ii. 6.18–23.253See vi. 6.254Categ. ii. 6.4.255Arist., Hermeneia, 4.256See iii. 7.8.257Categ. ii. 6.26.258Categ. ii. 7.1; Met. v. 15.259Categ. ii. 7.17–19.260See Categ. viii.261Arist., Categ. ii. 8.3, 7, 8, 13, 14.262See ii. 6.3.263See ii. 6.3.264See ii. 6.1.265These are: 1, capacity and disposition; 2, physical power or impotence; 3, affective qualities; 4, the figure and exterior form.266Met. v. 14.267Categ. ii. 8.268See i. 6.2.269Categ. ii. 8.15.270Among whom Plotinos is not; see vi. 1.10.271The reader is warned that the single Greek word "paschein" is continually played upon in meanings "experiencing," "suffering," "reacting," or "passion."272Met. xi. 9.273That is, "to move" and "to cut" express an action as perfect as "having moved" and "having cut."274As Aristotle says, Categ. ii. 7.1.275Plotinos proposes to divide verbs not as transitive and intransitive, but as verbs expressing a completed action or state, (as to think), and those expressing successive action, (as, to walk). The French language makes this distinction by using with these latter the auxiliary "être." Each of these two classes are subdivided into some verbs expressing an absolute action, by which the subject alone is modified; and into other verbs expressing relative action, referring to, or modifying an exterior object. These alone are used to form the passive voice, and Plotinos does not want them classified apart.276In Greek the three words are derived from the same root.277See i. v.278See iii. 6.1.279Categ. iii. 14.280For this movement did not constitute reaction in the mover.281That is, the Greek word for "suffering."282A Greek pun, "kathexis."283A Greek pun, "hexis" also translated "habit," and "habitude."284See Chaignet, Hist. of Greek Psychology, and Simplicius, Commentary on Categories.285See iv. 7.14. This is an Aristotelian distinction.286See ii. 4.1.287By verbal similarity, or homonymy, a pun.288See ii. 4.1.289See ii. 5.5.290For Plato placed all reality in the Ideas.291Logically, their conception of matter breaks down.292Cicero, Academics, i. 11.293See ii. 4.10.294See Enn. ii. 4, 5; iii. 6. Another proof of the chronological order.295Plotinos was here in error; Aristotle ignored them, because he did not admit existence.296This refers to the Hylicists, who considered the universe as founded on earth, water, air or fire; or, Anaxagoras, who introduced the category of mind.297Plotinos's own categories are developed from the thought of Plato, found in his "Sophists," for the intelligible being; and yet he harks back to Aristotle's Categories and Metaphysics, for his classification of the sense-world.298See vi. 4, 6, 9.299In his "Sophist." p. 248 e-250; Cary, 72–76.300In vi. 3.301See vi. 3.6.302See vi. 3.3.303See iii. 2.16.304That is, the higher part, the principal power of the soul; see ii. 3.17, 18.305Here "being" and "essence" have had to be inverted.306Verbal similarity, homonymy, or pun.307See Plato's Sophists, p. 250 c; Cary, 75.308Sophists, p. 254 d; Cary, 86.309As said Aristotle, Met. iv. 2.310Plato, Sophist, p. 245; Cary, 63.311See vi. 9.1.312See vi. 4.313Arist., Met. xiv. 6.314Aristotle. Met. xiv. 6.315See ii. 6.2.316See vi. 7.3–6.317As said Aristotle. Eth. Nic. i. 6.2.318Against Aristotle.319See vi. 1.14.320See iii. 7.11.321To ti ên einai.322See i. 6.323See v. 8.324Counting identity and difference as a composite one? See note 11.325See iv. 9.5.326See iv. 8.3.327See iii. 2.16.328See iv. 8.8.329See iii. 8.7.330See iii. 8.2.331See iii. 2.2.332See iii. 9.1.333See 3.9.1; Timaeus, p. 39; Cary, 14.334See ii. 9.1.335See v. 3.4.336Plato, Philebus, p. 18; Cary, 23.337Plato, Philebus, p. 17 e; Cary, 21.338See iii. 4.1.339See iv. 8.3–7.340See iv. 8.8.341See iv. 4.29.342Here Plotinos purposely mentions Numenius's name for the divinity (fr. 20.6), and disagrees with it, erecting above it a supreme Unity. This, however, was only Platonic, Rep. vi. 19, 509 b., so that Plotinos should not be credited with it as is done by the various histories of philosophy. Even Numenius held the unity, fr. 14.343This means, by mere verbal similarity, "homonymy," or, punning.344As said Plato, in his Philebus, p. 18, Cary, 23.345See i. 1.7.346See Bouillet, vol. 1, p. 380.347See iii. 6.1–5.348See sect. 16.349See ii. 1.2.350Or, mortal nature, or, decay; see i. 8.4; ii. 4.5–6.351See vi. 2.7, 8.352See ii. 4.6.353See vi. 1.13, 14.354In vi. 3.11, and vi. 1.13, 14, he however subsumes time and place under relation.355According to Aristotle, Met. vii. 3.356Aristotle, Met. viii. 5.6.357Aristotle, Categ. ii. 5.358See ii. 5.4.359Met. vii. 11.360Met. vii. 17.361See ii. 4.3–5.362See iii. 6.363Categ. ii. 5.364See iii. 7.8.365See sect. 11.366Arist. Met. vii. 1.367See vi. 1.26.368See ii. 4.10.369See Met. vii. 3.370See vi. 1.2, 3.371See iii. 8.7.372Matter is begotten by nature, which is the inferior power of the universal Soul, iii. 4.1.; and the form derives from Reason, which is the superior power of the same Soul, ii. 3.17.373Met. v. 8.374Being an accident, Met. v. 30,see434.375See iii. 6.12.376See Categ. ii. 5.1–2.377Plotinos is here defending Plato's valuation of the universal, against Aristotle, in Met. vii. 13.378Arist. de Anima, ii. 1.379See sect. 8.380Plotinos follows Aristotle in his definition of quantity, but subsumes time and place under relation. Plot., vi. 1.4; Arist. Categ. ii. 6.1, 2.381Arist. Met. v. 13.382See vi. 3.5; iii. 6.17.383Categ. ii. 6.384Quoted by Plato in his Hippias, p. 289, Cary, 20.385See Categ. 2.6.386See vi. 1.5.387See sect. 11.388See vi. 6.389Met. v. 6.390Categ. iii. 6.26.391Met. v. 14.392Categ. ii. 6.26.393In speaking of quality, Categ. ii. 8.30.394Following the Latin version of Ficinus.395Bouillet remarks that Plotinos intends to demonstrate this by explaining the term "similarity" not only of identical quality, but also of two beings of which one is the image of the other, as the portrait is the image of the corporeal form, the former that of the "seminal reason," and the latter that of the Idea.

201As thought Heraclitus, Diog. Laert. ix. 8; Plato, Timaeus, p. 31; Cary, 11; Arist. Heaven, 1, 8, 9.

202Such as Heraclitus.

203In the Cratylus, p. 402; Cary, 41.

204Rep. vi., p. 498; Cary, 11.

205See Apuleius, de Mundo, p. 708; Ravaisson, E.M.A. ii. 150; Plato, Epinomis, c. 5.

206Which would render it unfit for fusion with the Soul, Arist., Meteorology, i. 4; Plato, Tim., p. 58; Cary, 33.

207See ii. 9.3; iii. 2.1; iv. 3.9.

208Phaedo, p. 109; Cary, 134; that is, the universal Soul is here distinguished into the celestial Soul, and the inferior Soul, which is nature, the generative power.

209The inferior soul, or nature.

210See ii. 3.9–15.

211See i. 1.7–10.

212As is the vegetative soul, which makes only the animal part of us; see i. 1.7–10.

213In his Timaeus, p. 31; Cary, 11.

214Timaeus, p. 56; Cary, 30.

215See i. 8.9.

216Plato, Epinomis, p. 984; Cary, 8.

217In the Timaeus, p. 31, 51; Cary 11, 24, 25.

218See ii. 7.

219Who in his Timaeus says, p. 39; Cary, 14.

220See ii. 2.

221As thought Heraclitus and the Stoics, who thought that the stars fed themselves from the exhalations of the earth and the waters; see Seneca, Nat. Quest. vi. 16.

222See ii. 1.5.

223See iii. 7; Plotinos may have already sketched the outline of this book (number 45), and amplified it only later.

224See ii. 9.6, or 33; another proof of the chronological order.

225In his Timaeus, p. 69; Cary, 44.

226As the Stoics think, Plutarch, Plac. Phil. iv. 11.

227As Aristotle would say, de Anima, iii. 3.

228Aristotle, de Sensu, 6.

229v. 3.

230Porphyry, Principles, 24.

231Arist., Mem. et Rec., 2.

232Porphyry, Principles, 25.

233Aristotle, Mem. et Rec., 2.

234Porphyry, Treatise, Psych.

235Locke's famous "tabula rasa."

236Substance, Quantity, Quality, Relation, When, Where, Action-and-Reaction, to Have, and Location. Aristotle's treatment thereof in his Categories, and Metaphysics.

237Met. v. 7.

238Or, substance, "ousia."

239Cat. i. 1, 2; or, mere label in common.

240Aristotle, Met. vii. 3, distinguished many different senses of Being; at least four principal ones: what it seems, or the universal, the kind, or the subject. The subject is that of which all the rest is an attribute, but which is not the attribute of anything. Being must be the first subject. In one sense this is matter; in another, form; and in the third place, the concretion of form and matter.

241See ii. 4.6–16, for intelligible matter, and ii. 4.2–5 for sense-matter.

242Arist., Met. vii. 3.

243Arist., Cat. 2.5.25.

244Arist., Cat. ii. 5.15.

245Arist., Met. vii. 1; Cat. ii. 5.

246Categ. ii. 5.1, 2.

247Cat. ii. 5.16, 17.

248Cat. ii. 6.1, 2.

249Met. v. 13.

250Met. xiii. 6.

251Met. xiii. 3.

252Categ. ii. 6.18–23.

253See vi. 6.

254Categ. ii. 6.4.

255Arist., Hermeneia, 4.

256See iii. 7.8.

257Categ. ii. 6.26.

258Categ. ii. 7.1; Met. v. 15.

259Categ. ii. 7.17–19.

260See Categ. viii.

261Arist., Categ. ii. 8.3, 7, 8, 13, 14.

262See ii. 6.3.

263See ii. 6.3.

264See ii. 6.1.

265These are: 1, capacity and disposition; 2, physical power or impotence; 3, affective qualities; 4, the figure and exterior form.

266Met. v. 14.

267Categ. ii. 8.

268See i. 6.2.

269Categ. ii. 8.15.

270Among whom Plotinos is not; see vi. 1.10.

271The reader is warned that the single Greek word "paschein" is continually played upon in meanings "experiencing," "suffering," "reacting," or "passion."

272Met. xi. 9.

273That is, "to move" and "to cut" express an action as perfect as "having moved" and "having cut."

274As Aristotle says, Categ. ii. 7.1.

275Plotinos proposes to divide verbs not as transitive and intransitive, but as verbs expressing a completed action or state, (as to think), and those expressing successive action, (as, to walk). The French language makes this distinction by using with these latter the auxiliary "être." Each of these two classes are subdivided into some verbs expressing an absolute action, by which the subject alone is modified; and into other verbs expressing relative action, referring to, or modifying an exterior object. These alone are used to form the passive voice, and Plotinos does not want them classified apart.

276In Greek the three words are derived from the same root.

277See i. v.

278See iii. 6.1.

279Categ. iii. 14.

280For this movement did not constitute reaction in the mover.

281That is, the Greek word for "suffering."

282A Greek pun, "kathexis."

283A Greek pun, "hexis" also translated "habit," and "habitude."

284See Chaignet, Hist. of Greek Psychology, and Simplicius, Commentary on Categories.

285See iv. 7.14. This is an Aristotelian distinction.

286See ii. 4.1.

287By verbal similarity, or homonymy, a pun.

288See ii. 4.1.

289See ii. 5.5.

290For Plato placed all reality in the Ideas.

291Logically, their conception of matter breaks down.

292Cicero, Academics, i. 11.

293See ii. 4.10.

294See Enn. ii. 4, 5; iii. 6. Another proof of the chronological order.

295Plotinos was here in error; Aristotle ignored them, because he did not admit existence.

296This refers to the Hylicists, who considered the universe as founded on earth, water, air or fire; or, Anaxagoras, who introduced the category of mind.

297Plotinos's own categories are developed from the thought of Plato, found in his "Sophists," for the intelligible being; and yet he harks back to Aristotle's Categories and Metaphysics, for his classification of the sense-world.

298See vi. 4, 6, 9.

299In his "Sophist." p. 248 e-250; Cary, 72–76.

300In vi. 3.

301See vi. 3.6.

302See vi. 3.3.

303See iii. 2.16.

304That is, the higher part, the principal power of the soul; see ii. 3.17, 18.

305Here "being" and "essence" have had to be inverted.

306Verbal similarity, homonymy, or pun.

307See Plato's Sophists, p. 250 c; Cary, 75.

308Sophists, p. 254 d; Cary, 86.

309As said Aristotle, Met. iv. 2.

310Plato, Sophist, p. 245; Cary, 63.

311See vi. 9.1.

312See vi. 4.

313Arist., Met. xiv. 6.

314Aristotle. Met. xiv. 6.

315See ii. 6.2.

316See vi. 7.3–6.

317As said Aristotle. Eth. Nic. i. 6.2.

318Against Aristotle.

319See vi. 1.14.

320See iii. 7.11.

321To ti ên einai.

322See i. 6.

323See v. 8.

324Counting identity and difference as a composite one? See note 11.

325See iv. 9.5.

326See iv. 8.3.

327See iii. 2.16.

328See iv. 8.8.

329See iii. 8.7.

330See iii. 8.2.

331See iii. 2.2.

332See iii. 9.1.

333See 3.9.1; Timaeus, p. 39; Cary, 14.

334See ii. 9.1.

335See v. 3.4.

336Plato, Philebus, p. 18; Cary, 23.

337Plato, Philebus, p. 17 e; Cary, 21.

338See iii. 4.1.

339See iv. 8.3–7.

340See iv. 8.8.

341See iv. 4.29.

342Here Plotinos purposely mentions Numenius's name for the divinity (fr. 20.6), and disagrees with it, erecting above it a supreme Unity. This, however, was only Platonic, Rep. vi. 19, 509 b., so that Plotinos should not be credited with it as is done by the various histories of philosophy. Even Numenius held the unity, fr. 14.

343This means, by mere verbal similarity, "homonymy," or, punning.

344As said Plato, in his Philebus, p. 18, Cary, 23.

345See i. 1.7.

346See Bouillet, vol. 1, p. 380.

347See iii. 6.1–5.

348See sect. 16.

349See ii. 1.2.

350Or, mortal nature, or, decay; see i. 8.4; ii. 4.5–6.

351See vi. 2.7, 8.

352See ii. 4.6.

353See vi. 1.13, 14.

354In vi. 3.11, and vi. 1.13, 14, he however subsumes time and place under relation.

355According to Aristotle, Met. vii. 3.

356Aristotle, Met. viii. 5.6.

357Aristotle, Categ. ii. 5.

358See ii. 5.4.

359Met. vii. 11.

360Met. vii. 17.

361See ii. 4.3–5.

362See iii. 6.

363Categ. ii. 5.

364See iii. 7.8.

365See sect. 11.

366Arist. Met. vii. 1.

367See vi. 1.26.

368See ii. 4.10.

369See Met. vii. 3.

370See vi. 1.2, 3.

371See iii. 8.7.

372Matter is begotten by nature, which is the inferior power of the universal Soul, iii. 4.1.; and the form derives from Reason, which is the superior power of the same Soul, ii. 3.17.

373Met. v. 8.

374Being an accident, Met. v. 30,see434.

375See iii. 6.12.

376See Categ. ii. 5.1–2.

377Plotinos is here defending Plato's valuation of the universal, against Aristotle, in Met. vii. 13.

378Arist. de Anima, ii. 1.

379See sect. 8.

380Plotinos follows Aristotle in his definition of quantity, but subsumes time and place under relation. Plot., vi. 1.4; Arist. Categ. ii. 6.1, 2.

381Arist. Met. v. 13.

382See vi. 3.5; iii. 6.17.

383Categ. ii. 6.

384Quoted by Plato in his Hippias, p. 289, Cary, 20.

385See Categ. 2.6.

386See vi. 1.5.

387See sect. 11.

388See vi. 6.

389Met. v. 6.

390Categ. iii. 6.26.

391Met. v. 14.

392Categ. ii. 6.26.

393In speaking of quality, Categ. ii. 8.30.

394Following the Latin version of Ficinus.

395Bouillet remarks that Plotinos intends to demonstrate this by explaining the term "similarity" not only of identical quality, but also of two beings of which one is the image of the other, as the portrait is the image of the corporeal form, the former that of the "seminal reason," and the latter that of the Idea.

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