Evil, nature of, i. 8.3 (51-1144).Evil, necessary, is lowest degree of being, i. 8.7 (51-1152).Evil, neutral, is matter, vi, 7.28 (38-746).Evil, none unalloyed for the living people, i. 7.3 (54-1210).Evil of the soul, explanation, i. 8.15 (51-1163).Evil only figurative and antagonist of good, i. 8.6 (51-1150).Evil possesses a lower form of being, i. 8.3 (51-1145).Evil primary and secondary defined, i. 8.8 (51-1155).Evil, primary and secondary, of soul, i. 8.5 (51-1148).Evil primary, is evil in itself, i. 8.3 (51-1146).Evil primary is lack of measure, (darkness), i. 8.8 (51-1154).Evil secondary, is accidental formlessness (something obscured), i. 8.8 (51-1155).Evil secondary, is matter, i. 8.4 (51-1146).Evil triumphed over, in faculties not engaged in matter, i. 8.5 (51-1149).Evil universal and unavoidable, i. 8.6 (51-1150).Evil, victory of, accuses Providence, iii. 2.6 (47-1052).Evils are necessary to the perfection of the universe, ii. 3.18 (52-1187).Evils even if corporeal, caused by matter, i. 8.8 (51-1153).Evil, nature and origin of, i. 8 (51-1142).Evils, origin of, i. 1.9 (53-1201).Evils, that the sage can support without disturbing happiness, i. 4.7 (46-1029).Evolution impossible (from imperfect to perfect), iv. 7.8 (2-73).Examination, for it only are parts of a manifold unity apart, vi. 2.3 (43-897).Examination of self, i, 6.9 (1-54).Examination of soul, body must first be dissociated, vi. 3.1 (44-934).Excursion down and up, is procession of intelligence, iv. 8.7 (6-131).Excursion yields the soul's two duties, body management and contemplation, iv. 8.7 (6-131).Exemption of certain classes from divine care, heartless, ii. 9.16 (33-631).Exile, gnostic idea of, opposed, ii. 9.6 (33-609).Existence absolute precedes contingent, vi. 1.26 (42-881).Existence, all kinds and grades of, aim at contemplation, iii. 8.6 (30-538).Existence, category, v. 1.4 (10-180).Existence, descending, graduations of, iv. 3.17 (27-415).Existence, how infinite arrived to it, vi. 6.3 (34-645).Existence in intelligible, before application to multiple beings, is reason, vi. 6.11 (34-659).Existence of darkness may be related to the soul ii. 9.12 (33-625).Existence of divisible things, iv. 2.1 (21-276).Existence of first, necessary. v. 4.1 (7-134).Existence of intelligence, proved, v. 9.3 (5-104).Existence of manifoldness impossible, without something simple, ii. 4.3 (12-198).Existence of memory alter death, and of heaven, iv. 4.5 (28-447).Existence of matter is sure as that of good, i. 8.15 (51-1162).Existence of object implies a previous model, vi. 6.10 (34-658).Existence of other things not precluded by unity, vi. 4.4 (22-290).Existence, primary, will contain thought, existence and life, ii. 4.6 (12-203); v. 6.6 (24-339).Existence real possessed by right thoughts, iii. 5.7 (50-1136).Existence sempiternal is eternity, iii. 7.5 (45-993).Existence the first being supra-cogitative, does not know itself, v. 6.6 (24-340).Existence thought and life contained in primary existence, v. 6.6 (24-338).Existing animal of Plato differs from intelligence, iii. 9.1 (13-220).Experience and action, underlying transmission, reception, and relation, vi. 1.22 (42-875).Experience does not figure among true categories, vi. 2.16 (43-920).Experience necessary to souls not strong enough to do without it, iv. 8.7 (6-131).Experience of ecstasy leads to questions, iv. 8.1 (6-119).Experience of evil yields knowledge of good, iv. 8.7 (6-131).Experiences, sensations are not, but relative actualizations, iv. 6.2 (41-831).Experiment proposed, ii. 9.17 (33-633).Expiation is condition of soul in world, iv. 8.5 (6-128).Expiations, time of, between incarnations, iii. 4.6 (15-240).Extension is merely a sign of participation into the word of life, vi. 4.13 (22-306).Extension, none in beauty or justice, iv. 7.8 (2-69).Extension, none in soul or reason, iv. 7.5 (2-63).Extensions, soul was capable of, before the existence of the body, vi. 4.1 (22-285).External and internal relation of evil, i. 8.5 (51-1149).External circumstances cause wealth, poverty and vice, ii. 3.8 (52-1174).Exuberant fruitfulness of one, (see super-abundance), v. 3.15 (49-1116).Eyes implanted in man by divine foresight, vi. 7.1 (38-697).Eyes impure can see nothing, i. 6.9 (1-53).Eyes of body, close them, is method to achieve ecstasy, i. 6.8 (1-52).Face to face, vision of God, i. 6.7 (1-50).Faces all around the head, simile of, vi. 5.7 (23-320).Faculty, reawakening of, is the memory, not an image, iv. 6.3 (41-833).Faith absent in Supreme, v. 8.7 (31-563).Faith in intelligible, how achieved, vi. 9.5 (9-156).Faith teaches Providence rules the world, iii. 2.7 (47-1054).Fall into generation, due to division into number, iv. 8.4 (6-126).Fall into generation may be partial and recovery from, possible, iv. 4.5 (28-448).Fall not voluntary, but punishment of conduct, iv. 8.5 (6-127).Fall of the soul as descent into matter, i. 8.14 (51-1161).Fall of the soul due to both will and necessity, iv. 8.5 (6-128).Fall of the soul due to guilt, (Pythagorean), iv. 8.1 (6-120).Fate, according to Stoic Chrysippus, iii. 1.2 (3-89).Fate detailed, does not sway stars, iv. 4.31 (28-489).Fate, Heraclitian, constituted by action and passion, iii. 1.4 (3-91).Fate is unpredictable circumstances, altering life currents, iii. 4.6 (15-242).Fate, mastery of, victory over self, ii. 3.15 (52-1182).Fate, may be mastered, ii. 3.15 (52-1182).Fate, obeyed by the soul only when evil, iii, 1.10 (3-98).Fate of the divisible human soul, iii. 4.6 (15-241).Fate of three men in us, is brutalization or divinization. vi. 7.6 (38-708).Fate, possible theories about it, iii. 1.1 (3-86).Fate spindle, significance of, ii. 3.9 (52-1171).Fate, the Heraclitian principle, iii. 1.2 (3-88).Father, v. 1.8 (10-186); v. 5.3 (32-580).Father, dwells in heaven, i. 6.8 (1-53).Father of intelligence, name of first, v. 8.1 (31-551).Fatherland, heaven, i. 6.8 (1-53).Faults are reason's failure to dominate matter, v. 9.10 (5-113).Faults come not from intelligence, but from the generation process, v. 9.10 (5-113).Faults in the details cannot change harmony in universe, ii. 3.16 (52-1185).Faults of the definition, that eternity is at rest while time is in motion, iii. 7.1 (45-987).Faults of the soul, two possible, motive and deeds, iv. 8.5 (6-128).Fear of death, overcoming of, is courage, i. 6.6 (1-49).Feast, divinities seated at, meaning, iii. 5.10 (50-1139).Feeler, the soul implied by sensation i. 1.6 (53-1198).Feeler, who is the, v. 1.1 (53-1191).Feeling is perception by use of body, iv. 4.23 (28-475).Feelings, modes of passions, i. 1.1 (53-1191).Fidelity, kinship to one's own nature, iii. 3.1 (48-1077).Field of truth, intelligence evolves over, vi. 7.13 (38-723).Figurative expressions, reasoning and foresight are only, vi. 7.1 (37-699).Figure, spherical and intelligible is the primitive one, vi. 6.17 (34-675).Figures have characteristic effects, iv. 4.35 (28-498).Figures pre-exist in the intelligible, vi. 6.17 (34-675).Fire and air, action of, not needed by heaven, ii. 1.8 (40-826).Fire and earth contained in the stars, ii. 1.6 (40-821).Fire, and light celestial, nature, ii. 1.7 (40-825).Fire contained in intelligible world, vi. 7.11 (38-719).Fire image of, latent and radiant, v. 1.3 (10-177).Fire, though an apparent exception, conforms to this, ii. 1.3 (40-817).First and other goods, 1.7 (54-1208).First does not contain any thing to be known, v. 6.6 (24-339).First does not know itself, being supra-cogitative, v. 6.6 (24-339).First, existence of, necessary, v. 4.1 (7-134).First impossible to go beyond it, vi. 8.11 (39-791).First must be one exclusively, making the one supra-thinking, v. 6.3 (24-340).First principle has no need of seeing itself, v. 3.10 (49-1106).First principle has no principle, vi. 7.37 (38-762).First principle has no thought, the first actualization of a hypostasis, vi. 7.40 (38-766).First principle is above thought, v. 6.26 (24-338).First principle may not even be said to exist, is super-existence, vi. 7.38 (38-763).Fit itself, the soul must to its part in the skein, iii. 2.17 (47-1072).Fit yourself and understand the world, instead of complaining of it, ii. 9.13 (33-625).Five physical categories of Plotinos, vi. 3.3 (44-937).Five Plotinic categories, why none more can be added, vi. 2.9 (43-907).Fleeing from intelligence, rather than intelligence from soul, v. 5.10 (32-591).Flight from evil, not by locality but virtue, i. 8.7 (51-1152).Flight from here below, i. 2.6 (51-1150); ii. 3.9 (52-1175); i. 6.8 (1-52); iv. 8.5 (6-128).Flight from here below, if prompt, leaves soul unharmed, iv. 8.5 (6-128).Flight from world is assimilation to divinity, i. 2.5 (19-263).Flight is simplification or detachment of ecstasy, vi. 9.11 (9-170).Fluctuation need not interfere with continuance, ii. 1.3 (40-816).Flux, heaven though in, perpetuates itself by form, ii. 1.1 (40-813).Flux of all beauties here below, vi. 7.31 (38-751).Followers of the king are universal stars, ii. 3.13 (52-1179).Foreign accretion is ugliness, i. 6.5 (1-48).Foreign sources, derived from modification, i. 1.9 (53-1202).Foreknowledge of physician like plans of Providence, iii. 3.5 (48-1085).Foresight and reasoning are only figurative expressions, vi. 7.1 (38-699).Foresight by God of misfortunes, not cause of senses in man, vi. 7.1 (38-697).Foresight, eyes implanted in man by it, vi. 7.1 (38-697).Foresight of creation, not result of reason, vi. 7.1 (38-698).Form and light, two methods of sight, v. 5.7 (32-586).Form and matter in all things, iv. 7.1 (2-56).Form and matter intermediary between, is sense-object, iii. 6.17 (26-381).Form as model, for producing principle, v. 8.7 (31-562).Form being unchangeable, so is matter, iii. 6.10 (26-368).Form difference of matter, due to that of their intelligible sources, vi. 3.8 (44-946).Form, disappearance of, implies that of size, ii. 8.2 (35-682).Form exterior is the overshadowed, inactive parts of the soul, iii. 4.2 (15-235).Form improves matter, vi. 7.28 (38-745).Form in itself, none in the good, vi. 7.28 (38-746).Form is not quality but a reason, ii. 6.2 (17-248).Form is second physical category of Plotinos, vi. 3.3 (44-937).Form is the dream of the good, vi. 7.28 (38-745).Form of a thing is its good, vi. 7.27 (38-744).Form of a thing is its whyness, vi. 7.2 (38-702).Form of forms, vi. 7.17 (38-731).Form of good borne by life, intelligence and idea, vi. 7.2 (38-732).Form of good may exist at varying degrees, vi. 7.2 (38-732).Form of the body is the soul, iv. 7.1, 2 (2-57).Form of unity, is principle of numbers, v. 5.5 (32-583).Form of universe, as soul is, would be matter, if a primary principle, iii. 6.18 (26-382).Form only in the sense-world, proceeds from intelligence, v. 9.10 (5-113).Form substantial, the soul must be as she is not simple matter, iv. 7.4 (2-61).Former lives cause present character, iii. 3.4 (48-1083).Formless shape is absolute beauty, vi. 7.33 (38-754).Formlessness in itself and infinite is evil, i. 8.3 (51-1145).Formlessness of one, v. 5.6 (32-584).Formlessness of the Supreme shown by approaching soul's rejection of form, vi. 7.34 (38-756).Forms of governments, various, soul resembles, iv. 4.17 (28-464).Forms rational sense and vegetative, iii. 4.2 (15-234).Forms, though last degree of existence, are faint images, v. 3.7 (49-1102).Fortune, changes of, affect only the outer man, iii. 2.15 (47-1067).Freedom, for the soul, lies in following reason, iii. 1.9 (3-97).Freedom of will, and virtue, are independent of actions, vi. 8.5 (39-775).Freedom of will, on which psychological faculty is it based? vi. 8.2 (39-775).Friends of Plotinos, formerly gnostic, ii. 9.10 (33-620).Functions, if not localized, soul will not seem within us, iv. 3.20 (27-419).Functions, none in the first principle, vi. 7.37 (38-762).Fund of memory, partitioned between both souls, iv. 3.31 (27-439).Fusion forms body and soul, iv. 4.18 (28-465).Fusion with the divinity, result of ecstasy, v. 8.11 (31-569).Future determined, according to prediction, iii. 1.3 (3-90).Future necessary to begotten things not to the intelligible, iii. 7.3 (45-990).Gad-fly, love is, iii. 5.7 (50-1134).Galli, iii. 6.19 (26-385).Garden of Jupiter is the reason that begets everything, iii. 5.9 (50-1137).Garden of Jupiter, meaning of, iii. 5.10 (50-1138).Genera and individuals are distinct, as being actualizations, vi. 2.2 (43-894).Genera exist both in subordinate objects, and in themselves, vi. 2.12 (43-915).Genera, first two, are being and movement, vi. 2.7 (43-902).Genera of essence decided about by "one and many" puzzle, vi. 2.4 (43-898).Genera of the physical are different from those of the intelligible, vi. 3.1 (44-933).Genera, Plotinic five, are primary because nothing can be affirmed of them, vi. 2.9 (43-906).General, simile of Providence, iii. 3.2 (48-1078).Generation, common element with growth and increase, vi. 3.22 (44-975).Generation eternal, iv. 8.4 (6-127); vi. 7.3 (38-703); vi. 8.20 (39-809).Generation falling into, causes trouble, iii. 4.6 (15-241).Generation in the sense-world, is what being is in the intelligible, vi. 3.2 (44-935).Generation is like lighting fire from refraction, iii. 6.14 (26-376).Generation is radiation of an image, v. 1.6 (10-182).Generation of everything is regulated by a number, vi. 6.15 (34-670).Generation of matter, consequences of anterior principles, iv. 4.16 (28-461).Generation of the ungenerated, iii. 5.10 (50-1138).Generation, from the good, is intelligence, v. 1.8 (10-186).Generation's eternal residence is matter, iii. 6.13 (26-373).Generatively, all things contained by intelligence, v. 9.6 (5-109).Gentleness, sign of naturalness as of health and unconsciousness of ecstasy, v. 8.11 (31-570).Genus, another, is stability, vi. 2.7 (43-903).Genus divides in certain animals, iv. 7.5 (2-63).Genus, there is more than one, vi. 2.2 (43-895)Geometry, an intelligible art, v. 9.11 (5-115).Geometry studies quantities, not qualities, vi. 3.15 (44-958).Giving without loss (a Numenian idea), vi. 9.9 (9-165).Gluttonous people who gorge themselves at the ceremonies and leave without mysteries, v. 5.1 (32-592).Gnostic planning of the world by God, refuted, v. 8.7, 12 (31-561,572).God cannot be responsible for our ills, iv. 4.39 (28-503).God not remembered by world-soul continuing to be seen, iv. 4.7 (28-449).God's planning of the world (gnosticism) refuted, v. 8.7 (31-561).God relation with individual and soul, i. 1.8 (53-1200).Golden face of Justice, i. 6.4 (1-45).Good absolute, permanence chief characteristic, i. 7.1 (54-1209).Good, all things depend on by unity, essence and quality, i. 7.1 (54-1209).Good and beauty identical, i. 6.6 (1-50).Good and one, vi. 9 (9-147).Good as consisting in intelligence, i. 4.3 (46-1024).Good, as everything tends toward it, it tends toward the one, vi. 2.12 (43-914).Good, as supra-cogitative, is also supra-active, v. 6.6 (24-340).Good as supreme, neither needs nor possesses intellection, iii. 8.10 (30-548).Good cannot be a desire of the soul, vi. 7.19 (38-734).Good cannot be pleasure, which is changeable and restless, vi. 7.27 (38-754).Good consists in illumination by the Supreme, vi. 7.22 (38-737).Good contains no thought, vi. 7.40 (38-766).Good does not figure among true categories, vi. 2.17 (43-922).Good, even if it thought, there would be need of something superior, vi. 7.40 (38-767).Good, form of, borne by life, intelligence and idea, vi. 7.18 (38-731).Good for the individual is illumination, vi. 7.24 (38-740).Good has no need of beauty, while beauty has of the good, v. 5.12 (32-594).Good, if it is a genus, must be one of the posterior ones, vi. 2.17 (43-921).Good, implied by scorn of life, vi. 7.29 (38-748).Good implies evil because matter is necessary to the world, i. 8.7 (51-1152).Good, in what does it consist,iv. 1.Good, inseparable from evil, iii. 3.7 (48-1088).Good, intelligence and soul, are like light, sun and moon, v. 6.4 (24-337).Good is a nature that possesses no kind of form in itself, vi. 7.28 (38-746).Good is a simple perception of itself; a touch, vi. 7.39 (38-764).Good is creator and preserver, vi. 7.23 (38-740).Good is free, but not merely by chance, vi. 8.7 (39-783).Good is not for itself, but for the natures below it, vi. 7.41 (38-769).Good is intelligence and primary life, vi. 7.21 (38-737).Good, is it a common label or a common quality? vi. 7.18 (38-733).Good is not only cause, but intuition of being, vi. 7.16 (38-728).Good is such, just because it has no attributes worthy of it, v. 5.13 (32-595).Good is superior to all its possessions, as result of its being supreme, v. 5.12 (32-595).Good is superior to beautiful and is cognized by mind, v. 5.12 (32-594).Good is super-thinking, v. 6.5 (24-338).Good is super-thought, iii. 9.9 (13-225).Good is supreme, because of its supremacy, vi. 7.23 (38-739).Good is desirable in itself, vi. 8.8 (39-783).Good is the whole, though containing evil parts, iii. 2.17 (47-1070).Good is lower form of evil, iii. 2.7 (47-1053).Good leaves the soul serene, beauty troubles it, v. 5.12 (32-594).Good may accompany the pleasure, but it is independent of it, vi. 7.27 (38-745).Good may neglect natural laws that carry revolts, iii, 2.9 (47-1057).Good, multitude of ideas of, vi. 7 (38-697).Good must be superior to intelligence and life, v. 3.16 (49-1117).Good not to be explained by Aristotelian intelligence, vi. 7.20 (38-736).Good not to be explained by Pythagorean oppositions, vi. 7.20 (38-735).Good not to be explained by Stoic characteristic virtue, vi. 7.20 (38-736).Good of a thing is its intimacy with itself, vi. 7.27 (38-744).Good only antagonistic and figurative of evil, i. 8.6 (51-1150).Good, Platonic discussed, vi. 7.25 (38-741).Good related to intelligence and soul as light, sun and moon, v. 6.4 (24-337).Good, self-sufficient, does not need self consciousness, vi. 7.38 (38-763).Good, slavery of, accuses Providence, iii. 2.6 (47-1052).Good, study, vi. 7.15 sqq., (38-726).Good superior to beauty, i. 6.9 (1-55).Good supreme, Aristotelian, vi. 7.25 (38-742).Good the first and other goods, i. 7 (54-1208).Good, therefore also supra-active, v. 6.5 (24-338).Good, true, implies counterfeit, vi. 7.26 (38-743).Goods, all, can be described as a form, i. 8.1 (51-1142); i. 6.2 (1-43).Goods, independence from pleasure is temperate man, vi. 7.29 (38-747).Goods of three ranks, i. 8.2 (51-1144).Goods, Plato's opinion interpreted in two ways, vi. 7.30 (38-749).Goods, supreme as end of all other ones, i. 7.1 (54-1208).Gorge with food, v. 5.11 (32-592).Governing principle, Stoic, iii. 1.2, 4 (3-89,91).Governments, soul resembles all forms of, iv. 4.17 (28-464).Gradations, descending of existence, iv. 3.7 (27-415).Grades of thought and life, iii. 8.7 (30-540).Grand Father supreme, v. 5.3 (32-581).Grasp more perfect, increases happiness, i. 5.3 (36-685).Gravitation, iv. 5.2 (29-517).Greatness of soul, nothing to do with size of body, vi. 4.5 (22-293).Grotto, Empedoclean simile of world, iv. 8.1 (6-120).Group, v. 5.4 (32-581).Group unites, all lower, adjusted to supreme unity, vi. 6.11 (34-660).Groups-of-four, or tens, Pythagorean, vi. 6.5 (34-649).Growth, common elements with increase and generation, vi. 3.22 (44-975).Growth, localized in liver, iv. 3.23 (27-426).Growth power, relation of to the desire function, iv. 4.22 (28-470).Growth, sense and emotions, tend towards divisibility, iv. 3.19 (27-418).Growth-soul derived from world-soul, not ours, iv. 9.3 (8-143).Guidance of Daemon does not interfere with responsibility, iii. 4.5 (15-238).Guilt cause of fall of souls, (Pythagorean), iv. 8.1 (6-120).Guilt not incurred by soul in toleration, iii. 1.8 (3-97).Gymnastics, v. 9.11 (5-114).Habit intellectualizing, that liberates the soul, is virtue, vi. 8.5 (39-780).Habit, Stoic, ii. 4.16 (12-218); iv. 7.8 (2-73).Habit, Stoic, as start of evolution to soul, impossible, iv. 7.8 (2-73).Habituation, ii. 5.2 (25-345).Habituation, active, immediate, and remote, distinction between, vi. 1.8 (42-849),Habituation or substantial act is hypostasis, vi. 1.6 (42-845).Habituation, Stoic, must be posterior to reasons as archetypes, v. 9.5 (5-108).Habituations are reasons which participate in form, vi. 1.9 (42-850).Hades, chastisements, i. 7.3 (54-1210).Hades, what it means for the career of the soul, vi. 4.16 (22-312).Happiness according to Aristotle, i. 4.1 (46-1019).Happiness as sensation, does not hinder search for higher, i. 4.2 (1021).Happiness defined, i. 4.1, 3 (46-1019,1023).Happiness dependent upon interior characteristics, i. 4.3 (46-1023).Happiness, does it increase with duration of time? 1.5 (36-684).Happiness has nothing to do with duration, i. 5.1, 5 (36-684,685).Happiness has nothing to do with pleasure, i. 5.4 (36-685).Happiness in goal of each part of their natures, i. 4.5 (46-1026).Happiness increased would result only from more grasp, i. 5.3 (36-685).Happiness is actualized wisdom, i. 4.9 (46-1033).Happiness is desiring nothing further, i. 4.4 (46-1026).Happiness is human (must be something), i. 4.4 (46-1025).
Evil, nature of, i. 8.3 (51-1144).
Evil, necessary, is lowest degree of being, i. 8.7 (51-1152).
Evil, neutral, is matter, vi, 7.28 (38-746).
Evil, none unalloyed for the living people, i. 7.3 (54-1210).
Evil of the soul, explanation, i. 8.15 (51-1163).
Evil only figurative and antagonist of good, i. 8.6 (51-1150).
Evil possesses a lower form of being, i. 8.3 (51-1145).
Evil primary and secondary defined, i. 8.8 (51-1155).
Evil, primary and secondary, of soul, i. 8.5 (51-1148).
Evil primary, is evil in itself, i. 8.3 (51-1146).
Evil primary is lack of measure, (darkness), i. 8.8 (51-1154).
Evil secondary, is accidental formlessness (something obscured), i. 8.8 (51-1155).
Evil secondary, is matter, i. 8.4 (51-1146).
Evil triumphed over, in faculties not engaged in matter, i. 8.5 (51-1149).
Evil universal and unavoidable, i. 8.6 (51-1150).
Evil, victory of, accuses Providence, iii. 2.6 (47-1052).
Evils are necessary to the perfection of the universe, ii. 3.18 (52-1187).
Evils even if corporeal, caused by matter, i. 8.8 (51-1153).
Evil, nature and origin of, i. 8 (51-1142).
Evils, origin of, i. 1.9 (53-1201).
Evils, that the sage can support without disturbing happiness, i. 4.7 (46-1029).
Evolution impossible (from imperfect to perfect), iv. 7.8 (2-73).
Examination, for it only are parts of a manifold unity apart, vi. 2.3 (43-897).
Examination of self, i, 6.9 (1-54).
Examination of soul, body must first be dissociated, vi. 3.1 (44-934).
Excursion down and up, is procession of intelligence, iv. 8.7 (6-131).
Excursion yields the soul's two duties, body management and contemplation, iv. 8.7 (6-131).
Exemption of certain classes from divine care, heartless, ii. 9.16 (33-631).
Exile, gnostic idea of, opposed, ii. 9.6 (33-609).
Existence absolute precedes contingent, vi. 1.26 (42-881).
Existence, all kinds and grades of, aim at contemplation, iii. 8.6 (30-538).
Existence, category, v. 1.4 (10-180).
Existence, descending, graduations of, iv. 3.17 (27-415).
Existence, how infinite arrived to it, vi. 6.3 (34-645).
Existence in intelligible, before application to multiple beings, is reason, vi. 6.11 (34-659).
Existence of darkness may be related to the soul ii. 9.12 (33-625).
Existence of divisible things, iv. 2.1 (21-276).
Existence of first, necessary. v. 4.1 (7-134).
Existence of intelligence, proved, v. 9.3 (5-104).
Existence of manifoldness impossible, without something simple, ii. 4.3 (12-198).
Existence of memory alter death, and of heaven, iv. 4.5 (28-447).
Existence of matter is sure as that of good, i. 8.15 (51-1162).
Existence of object implies a previous model, vi. 6.10 (34-658).
Existence of other things not precluded by unity, vi. 4.4 (22-290).
Existence, primary, will contain thought, existence and life, ii. 4.6 (12-203); v. 6.6 (24-339).
Existence real possessed by right thoughts, iii. 5.7 (50-1136).
Existence sempiternal is eternity, iii. 7.5 (45-993).
Existence the first being supra-cogitative, does not know itself, v. 6.6 (24-340).
Existence thought and life contained in primary existence, v. 6.6 (24-338).
Existing animal of Plato differs from intelligence, iii. 9.1 (13-220).
Experience and action, underlying transmission, reception, and relation, vi. 1.22 (42-875).
Experience does not figure among true categories, vi. 2.16 (43-920).
Experience necessary to souls not strong enough to do without it, iv. 8.7 (6-131).
Experience of ecstasy leads to questions, iv. 8.1 (6-119).
Experience of evil yields knowledge of good, iv. 8.7 (6-131).
Experiences, sensations are not, but relative actualizations, iv. 6.2 (41-831).
Experiment proposed, ii. 9.17 (33-633).
Expiation is condition of soul in world, iv. 8.5 (6-128).
Expiations, time of, between incarnations, iii. 4.6 (15-240).
Extension is merely a sign of participation into the word of life, vi. 4.13 (22-306).
Extension, none in beauty or justice, iv. 7.8 (2-69).
Extension, none in soul or reason, iv. 7.5 (2-63).
Extensions, soul was capable of, before the existence of the body, vi. 4.1 (22-285).
External and internal relation of evil, i. 8.5 (51-1149).
External circumstances cause wealth, poverty and vice, ii. 3.8 (52-1174).
Exuberant fruitfulness of one, (see super-abundance), v. 3.15 (49-1116).
Eyes implanted in man by divine foresight, vi. 7.1 (38-697).
Eyes impure can see nothing, i. 6.9 (1-53).
Eyes of body, close them, is method to achieve ecstasy, i. 6.8 (1-52).
Face to face, vision of God, i. 6.7 (1-50).
Faces all around the head, simile of, vi. 5.7 (23-320).
Faculty, reawakening of, is the memory, not an image, iv. 6.3 (41-833).
Faith absent in Supreme, v. 8.7 (31-563).
Faith in intelligible, how achieved, vi. 9.5 (9-156).
Faith teaches Providence rules the world, iii. 2.7 (47-1054).
Fall into generation, due to division into number, iv. 8.4 (6-126).
Fall into generation may be partial and recovery from, possible, iv. 4.5 (28-448).
Fall not voluntary, but punishment of conduct, iv. 8.5 (6-127).
Fall of the soul as descent into matter, i. 8.14 (51-1161).
Fall of the soul due to both will and necessity, iv. 8.5 (6-128).
Fall of the soul due to guilt, (Pythagorean), iv. 8.1 (6-120).
Fate, according to Stoic Chrysippus, iii. 1.2 (3-89).
Fate detailed, does not sway stars, iv. 4.31 (28-489).
Fate, Heraclitian, constituted by action and passion, iii. 1.4 (3-91).
Fate is unpredictable circumstances, altering life currents, iii. 4.6 (15-242).
Fate, mastery of, victory over self, ii. 3.15 (52-1182).
Fate, may be mastered, ii. 3.15 (52-1182).
Fate, obeyed by the soul only when evil, iii, 1.10 (3-98).
Fate of the divisible human soul, iii. 4.6 (15-241).
Fate of three men in us, is brutalization or divinization. vi. 7.6 (38-708).
Fate, possible theories about it, iii. 1.1 (3-86).
Fate spindle, significance of, ii. 3.9 (52-1171).
Fate, the Heraclitian principle, iii. 1.2 (3-88).
Father, v. 1.8 (10-186); v. 5.3 (32-580).
Father, dwells in heaven, i. 6.8 (1-53).
Father of intelligence, name of first, v. 8.1 (31-551).
Fatherland, heaven, i. 6.8 (1-53).
Faults are reason's failure to dominate matter, v. 9.10 (5-113).
Faults come not from intelligence, but from the generation process, v. 9.10 (5-113).
Faults in the details cannot change harmony in universe, ii. 3.16 (52-1185).
Faults of the definition, that eternity is at rest while time is in motion, iii. 7.1 (45-987).
Faults of the soul, two possible, motive and deeds, iv. 8.5 (6-128).
Fear of death, overcoming of, is courage, i. 6.6 (1-49).
Feast, divinities seated at, meaning, iii. 5.10 (50-1139).
Feeler, the soul implied by sensation i. 1.6 (53-1198).
Feeler, who is the, v. 1.1 (53-1191).
Feeling is perception by use of body, iv. 4.23 (28-475).
Feelings, modes of passions, i. 1.1 (53-1191).
Fidelity, kinship to one's own nature, iii. 3.1 (48-1077).
Field of truth, intelligence evolves over, vi. 7.13 (38-723).
Figurative expressions, reasoning and foresight are only, vi. 7.1 (37-699).
Figure, spherical and intelligible is the primitive one, vi. 6.17 (34-675).
Figures have characteristic effects, iv. 4.35 (28-498).
Figures pre-exist in the intelligible, vi. 6.17 (34-675).
Fire and air, action of, not needed by heaven, ii. 1.8 (40-826).
Fire and earth contained in the stars, ii. 1.6 (40-821).
Fire, and light celestial, nature, ii. 1.7 (40-825).
Fire contained in intelligible world, vi. 7.11 (38-719).
Fire image of, latent and radiant, v. 1.3 (10-177).
Fire, though an apparent exception, conforms to this, ii. 1.3 (40-817).
First and other goods, 1.7 (54-1208).
First does not contain any thing to be known, v. 6.6 (24-339).
First does not know itself, being supra-cogitative, v. 6.6 (24-339).
First, existence of, necessary, v. 4.1 (7-134).
First impossible to go beyond it, vi. 8.11 (39-791).
First must be one exclusively, making the one supra-thinking, v. 6.3 (24-340).
First principle has no need of seeing itself, v. 3.10 (49-1106).
First principle has no principle, vi. 7.37 (38-762).
First principle has no thought, the first actualization of a hypostasis, vi. 7.40 (38-766).
First principle is above thought, v. 6.26 (24-338).
First principle may not even be said to exist, is super-existence, vi. 7.38 (38-763).
Fit itself, the soul must to its part in the skein, iii. 2.17 (47-1072).
Fit yourself and understand the world, instead of complaining of it, ii. 9.13 (33-625).
Five physical categories of Plotinos, vi. 3.3 (44-937).
Five Plotinic categories, why none more can be added, vi. 2.9 (43-907).
Fleeing from intelligence, rather than intelligence from soul, v. 5.10 (32-591).
Flight from evil, not by locality but virtue, i. 8.7 (51-1152).
Flight from here below, i. 2.6 (51-1150); ii. 3.9 (52-1175); i. 6.8 (1-52); iv. 8.5 (6-128).
Flight from here below, if prompt, leaves soul unharmed, iv. 8.5 (6-128).
Flight from world is assimilation to divinity, i. 2.5 (19-263).
Flight is simplification or detachment of ecstasy, vi. 9.11 (9-170).
Fluctuation need not interfere with continuance, ii. 1.3 (40-816).
Flux, heaven though in, perpetuates itself by form, ii. 1.1 (40-813).
Flux of all beauties here below, vi. 7.31 (38-751).
Followers of the king are universal stars, ii. 3.13 (52-1179).
Foreign accretion is ugliness, i. 6.5 (1-48).
Foreign sources, derived from modification, i. 1.9 (53-1202).
Foreknowledge of physician like plans of Providence, iii. 3.5 (48-1085).
Foresight and reasoning are only figurative expressions, vi. 7.1 (38-699).
Foresight by God of misfortunes, not cause of senses in man, vi. 7.1 (38-697).
Foresight, eyes implanted in man by it, vi. 7.1 (38-697).
Foresight of creation, not result of reason, vi. 7.1 (38-698).
Form and light, two methods of sight, v. 5.7 (32-586).
Form and matter in all things, iv. 7.1 (2-56).
Form and matter intermediary between, is sense-object, iii. 6.17 (26-381).
Form as model, for producing principle, v. 8.7 (31-562).
Form being unchangeable, so is matter, iii. 6.10 (26-368).
Form difference of matter, due to that of their intelligible sources, vi. 3.8 (44-946).
Form, disappearance of, implies that of size, ii. 8.2 (35-682).
Form exterior is the overshadowed, inactive parts of the soul, iii. 4.2 (15-235).
Form improves matter, vi. 7.28 (38-745).
Form in itself, none in the good, vi. 7.28 (38-746).
Form is not quality but a reason, ii. 6.2 (17-248).
Form is second physical category of Plotinos, vi. 3.3 (44-937).
Form is the dream of the good, vi. 7.28 (38-745).
Form of a thing is its good, vi. 7.27 (38-744).
Form of a thing is its whyness, vi. 7.2 (38-702).
Form of forms, vi. 7.17 (38-731).
Form of good borne by life, intelligence and idea, vi. 7.2 (38-732).
Form of good may exist at varying degrees, vi. 7.2 (38-732).
Form of the body is the soul, iv. 7.1, 2 (2-57).
Form of unity, is principle of numbers, v. 5.5 (32-583).
Form of universe, as soul is, would be matter, if a primary principle, iii. 6.18 (26-382).
Form only in the sense-world, proceeds from intelligence, v. 9.10 (5-113).
Form substantial, the soul must be as she is not simple matter, iv. 7.4 (2-61).
Former lives cause present character, iii. 3.4 (48-1083).
Formless shape is absolute beauty, vi. 7.33 (38-754).
Formlessness in itself and infinite is evil, i. 8.3 (51-1145).
Formlessness of one, v. 5.6 (32-584).
Formlessness of the Supreme shown by approaching soul's rejection of form, vi. 7.34 (38-756).
Forms of governments, various, soul resembles, iv. 4.17 (28-464).
Forms rational sense and vegetative, iii. 4.2 (15-234).
Forms, though last degree of existence, are faint images, v. 3.7 (49-1102).
Fortune, changes of, affect only the outer man, iii. 2.15 (47-1067).
Freedom, for the soul, lies in following reason, iii. 1.9 (3-97).
Freedom of will, and virtue, are independent of actions, vi. 8.5 (39-775).
Freedom of will, on which psychological faculty is it based? vi. 8.2 (39-775).
Friends of Plotinos, formerly gnostic, ii. 9.10 (33-620).
Functions, if not localized, soul will not seem within us, iv. 3.20 (27-419).
Functions, none in the first principle, vi. 7.37 (38-762).
Fund of memory, partitioned between both souls, iv. 3.31 (27-439).
Fusion forms body and soul, iv. 4.18 (28-465).
Fusion with the divinity, result of ecstasy, v. 8.11 (31-569).
Future determined, according to prediction, iii. 1.3 (3-90).
Future necessary to begotten things not to the intelligible, iii. 7.3 (45-990).
Gad-fly, love is, iii. 5.7 (50-1134).
Galli, iii. 6.19 (26-385).
Garden of Jupiter is the reason that begets everything, iii. 5.9 (50-1137).
Garden of Jupiter, meaning of, iii. 5.10 (50-1138).
Genera and individuals are distinct, as being actualizations, vi. 2.2 (43-894).
Genera exist both in subordinate objects, and in themselves, vi. 2.12 (43-915).
Genera, first two, are being and movement, vi. 2.7 (43-902).
Genera of essence decided about by "one and many" puzzle, vi. 2.4 (43-898).
Genera of the physical are different from those of the intelligible, vi. 3.1 (44-933).
Genera, Plotinic five, are primary because nothing can be affirmed of them, vi. 2.9 (43-906).
General, simile of Providence, iii. 3.2 (48-1078).
Generation, common element with growth and increase, vi. 3.22 (44-975).
Generation eternal, iv. 8.4 (6-127); vi. 7.3 (38-703); vi. 8.20 (39-809).
Generation falling into, causes trouble, iii. 4.6 (15-241).
Generation in the sense-world, is what being is in the intelligible, vi. 3.2 (44-935).
Generation is like lighting fire from refraction, iii. 6.14 (26-376).
Generation is radiation of an image, v. 1.6 (10-182).
Generation of everything is regulated by a number, vi. 6.15 (34-670).
Generation of matter, consequences of anterior principles, iv. 4.16 (28-461).
Generation of the ungenerated, iii. 5.10 (50-1138).
Generation, from the good, is intelligence, v. 1.8 (10-186).
Generation's eternal residence is matter, iii. 6.13 (26-373).
Generatively, all things contained by intelligence, v. 9.6 (5-109).
Gentleness, sign of naturalness as of health and unconsciousness of ecstasy, v. 8.11 (31-570).
Genus, another, is stability, vi. 2.7 (43-903).
Genus divides in certain animals, iv. 7.5 (2-63).
Genus, there is more than one, vi. 2.2 (43-895)
Geometry, an intelligible art, v. 9.11 (5-115).
Geometry studies quantities, not qualities, vi. 3.15 (44-958).
Giving without loss (a Numenian idea), vi. 9.9 (9-165).
Gluttonous people who gorge themselves at the ceremonies and leave without mysteries, v. 5.1 (32-592).
Gnostic planning of the world by God, refuted, v. 8.7, 12 (31-561,572).
God cannot be responsible for our ills, iv. 4.39 (28-503).
God not remembered by world-soul continuing to be seen, iv. 4.7 (28-449).
God's planning of the world (gnosticism) refuted, v. 8.7 (31-561).
God relation with individual and soul, i. 1.8 (53-1200).
Golden face of Justice, i. 6.4 (1-45).
Good absolute, permanence chief characteristic, i. 7.1 (54-1209).
Good, all things depend on by unity, essence and quality, i. 7.1 (54-1209).
Good and beauty identical, i. 6.6 (1-50).
Good and one, vi. 9 (9-147).
Good as consisting in intelligence, i. 4.3 (46-1024).
Good, as everything tends toward it, it tends toward the one, vi. 2.12 (43-914).
Good, as supra-cogitative, is also supra-active, v. 6.6 (24-340).
Good as supreme, neither needs nor possesses intellection, iii. 8.10 (30-548).
Good cannot be a desire of the soul, vi. 7.19 (38-734).
Good cannot be pleasure, which is changeable and restless, vi. 7.27 (38-754).
Good consists in illumination by the Supreme, vi. 7.22 (38-737).
Good contains no thought, vi. 7.40 (38-766).
Good does not figure among true categories, vi. 2.17 (43-922).
Good, even if it thought, there would be need of something superior, vi. 7.40 (38-767).
Good, form of, borne by life, intelligence and idea, vi. 7.18 (38-731).
Good for the individual is illumination, vi. 7.24 (38-740).
Good has no need of beauty, while beauty has of the good, v. 5.12 (32-594).
Good, if it is a genus, must be one of the posterior ones, vi. 2.17 (43-921).
Good, implied by scorn of life, vi. 7.29 (38-748).
Good implies evil because matter is necessary to the world, i. 8.7 (51-1152).
Good, in what does it consist,iv. 1.
Good, inseparable from evil, iii. 3.7 (48-1088).
Good, intelligence and soul, are like light, sun and moon, v. 6.4 (24-337).
Good is a nature that possesses no kind of form in itself, vi. 7.28 (38-746).
Good is a simple perception of itself; a touch, vi. 7.39 (38-764).
Good is creator and preserver, vi. 7.23 (38-740).
Good is free, but not merely by chance, vi. 8.7 (39-783).
Good is not for itself, but for the natures below it, vi. 7.41 (38-769).
Good is intelligence and primary life, vi. 7.21 (38-737).
Good, is it a common label or a common quality? vi. 7.18 (38-733).
Good is not only cause, but intuition of being, vi. 7.16 (38-728).
Good is such, just because it has no attributes worthy of it, v. 5.13 (32-595).
Good is superior to all its possessions, as result of its being supreme, v. 5.12 (32-595).
Good is superior to beautiful and is cognized by mind, v. 5.12 (32-594).
Good is super-thinking, v. 6.5 (24-338).
Good is super-thought, iii. 9.9 (13-225).
Good is supreme, because of its supremacy, vi. 7.23 (38-739).
Good is desirable in itself, vi. 8.8 (39-783).
Good is the whole, though containing evil parts, iii. 2.17 (47-1070).
Good is lower form of evil, iii. 2.7 (47-1053).
Good leaves the soul serene, beauty troubles it, v. 5.12 (32-594).
Good may accompany the pleasure, but it is independent of it, vi. 7.27 (38-745).
Good may neglect natural laws that carry revolts, iii, 2.9 (47-1057).
Good, multitude of ideas of, vi. 7 (38-697).
Good must be superior to intelligence and life, v. 3.16 (49-1117).
Good not to be explained by Aristotelian intelligence, vi. 7.20 (38-736).
Good not to be explained by Pythagorean oppositions, vi. 7.20 (38-735).
Good not to be explained by Stoic characteristic virtue, vi. 7.20 (38-736).
Good of a thing is its intimacy with itself, vi. 7.27 (38-744).
Good only antagonistic and figurative of evil, i. 8.6 (51-1150).
Good, Platonic discussed, vi. 7.25 (38-741).
Good related to intelligence and soul as light, sun and moon, v. 6.4 (24-337).
Good, self-sufficient, does not need self consciousness, vi. 7.38 (38-763).
Good, slavery of, accuses Providence, iii. 2.6 (47-1052).
Good, study, vi. 7.15 sqq., (38-726).
Good superior to beauty, i. 6.9 (1-55).
Good supreme, Aristotelian, vi. 7.25 (38-742).
Good the first and other goods, i. 7 (54-1208).
Good, therefore also supra-active, v. 6.5 (24-338).
Good, true, implies counterfeit, vi. 7.26 (38-743).
Goods, all, can be described as a form, i. 8.1 (51-1142); i. 6.2 (1-43).
Goods, independence from pleasure is temperate man, vi. 7.29 (38-747).
Goods of three ranks, i. 8.2 (51-1144).
Goods, Plato's opinion interpreted in two ways, vi. 7.30 (38-749).
Goods, supreme as end of all other ones, i. 7.1 (54-1208).
Gorge with food, v. 5.11 (32-592).
Governing principle, Stoic, iii. 1.2, 4 (3-89,91).
Governments, soul resembles all forms of, iv. 4.17 (28-464).
Gradations, descending of existence, iv. 3.7 (27-415).
Grades of thought and life, iii. 8.7 (30-540).
Grand Father supreme, v. 5.3 (32-581).
Grasp more perfect, increases happiness, i. 5.3 (36-685).
Gravitation, iv. 5.2 (29-517).
Greatness of soul, nothing to do with size of body, vi. 4.5 (22-293).
Grotto, Empedoclean simile of world, iv. 8.1 (6-120).
Group, v. 5.4 (32-581).
Group unites, all lower, adjusted to supreme unity, vi. 6.11 (34-660).
Groups-of-four, or tens, Pythagorean, vi. 6.5 (34-649).
Growth, common elements with increase and generation, vi. 3.22 (44-975).
Growth, localized in liver, iv. 3.23 (27-426).
Growth power, relation of to the desire function, iv. 4.22 (28-470).
Growth, sense and emotions, tend towards divisibility, iv. 3.19 (27-418).
Growth-soul derived from world-soul, not ours, iv. 9.3 (8-143).
Guidance of Daemon does not interfere with responsibility, iii. 4.5 (15-238).
Guilt cause of fall of souls, (Pythagorean), iv. 8.1 (6-120).
Guilt not incurred by soul in toleration, iii. 1.8 (3-97).
Gymnastics, v. 9.11 (5-114).
Habit intellectualizing, that liberates the soul, is virtue, vi. 8.5 (39-780).
Habit, Stoic, ii. 4.16 (12-218); iv. 7.8 (2-73).
Habit, Stoic, as start of evolution to soul, impossible, iv. 7.8 (2-73).
Habituation, ii. 5.2 (25-345).
Habituation, active, immediate, and remote, distinction between, vi. 1.8 (42-849),
Habituation or substantial act is hypostasis, vi. 1.6 (42-845).
Habituation, Stoic, must be posterior to reasons as archetypes, v. 9.5 (5-108).
Habituations are reasons which participate in form, vi. 1.9 (42-850).
Hades, chastisements, i. 7.3 (54-1210).
Hades, what it means for the career of the soul, vi. 4.16 (22-312).
Happiness according to Aristotle, i. 4.1 (46-1019).
Happiness as sensation, does not hinder search for higher, i. 4.2 (1021).
Happiness defined, i. 4.1, 3 (46-1019,1023).
Happiness dependent upon interior characteristics, i. 4.3 (46-1023).
Happiness, does it increase with duration of time? 1.5 (36-684).
Happiness has nothing to do with duration, i. 5.1, 5 (36-684,685).
Happiness has nothing to do with pleasure, i. 5.4 (36-685).
Happiness in goal of each part of their natures, i. 4.5 (46-1026).
Happiness increased would result only from more grasp, i. 5.3 (36-685).
Happiness is actualized wisdom, i. 4.9 (46-1033).
Happiness is desiring nothing further, i. 4.4 (46-1026).
Happiness is human (must be something), i. 4.4 (46-1025).