Customer Reviews (1)

Select Works of Porphyry, by Porphyry of Tyre, Taylor,Thomas
(Now reprinted). This work consists of (1) Abstinence from Animal Food. Far more than a defense of vegetarianism, this work is a significant resource for Pagan religious symbolism. (2) Auxiliaries to the Perception of Intelligible Natures (i.e. the Sententiae) 44 aphoristic formulations, mostly based on Plotinus. (3) Concerning Homer's Cave of the Nymphs is Porphyry's fine allegorical essay upon the Cave of the Nymphs in the Odyssey Book XIII. Thomas Taylor (1758-1835) the `English Platonist,' was the indefatigable translator of Plato, Aristotle, and the Neoplatonists into English. His work remains of great value, not only for its marked influence on the Romantics and various mystical writers (e.g. Shelley, Wordsworth, Blake, Emerson), but also for Taylor's profound empathy and understanding of the Pagan religious background of Neoplatonism. The fact that Taylor's translations are, in many cases, still the only ones ensures the continuing relevance of his work. ... Read more

Book Description
The Introduction to philosophy written by Porphyry at the end of the second century AD is the most successful work of its kind ever to have been published. It was translated into most respectable languages, and for a millennium and a half every student of philosophy read it as his first text in the subject. Porphyry's aim was modest: he intended to explain the meaning of five terms, 'genus', 'species', 'difference', 'property', and 'accident' - terms which he took to be important to Aristotelian logic and metaphysics, and hence to philosophy in general. Thus in principle the Introduction is simple and elementary. In fact, there are sometimes difficulties and doubts on the surface of the text - and beneath the surface there are frequent depths or profundities. The work raises, directly or indirectly, a number of perennial philosophical questions. In addition, the Introduction became, in Boethius's Latin translation, the point of reference for one of the longest-lasting of philosophical disputes - the dispute over the status of 'universals'. This book contains a new English translation of the Introduction, preceded by a study of the life and works of Porphyry, the purpose and nature of the Introduction, and the history of the text. It is accompanied by a discursive commentary the primary aim of which is to analyse and assess the philosophical theses and arguments which the Introduction puts forward. (But there are also numerous notes of a more philological or historical turn.) The twentieth century turned away from Aristotelian logic, and the Introduction lost its position on the syllabus. Barnes does not argue that it should be put back in its old place; but his commentary - the first to be published in English, and the fullest to be published for a century - suggests that there is blood in the old man yet. CLARENDON LATER ANCIENT PHILOSOPHERS General Editors: Jonathan Barnes and A. A. LongThis series, which is modelled on the familiar Clarendon Aristotle and Clarendon Plato series, is designed to encourage philosophers and students of philosophy to explore the fertile terrain of later ancient philosophy. The texts range in date from the first century BC to the fifth century AD, and will cover all the parts and all the schools of philosophy. Each volume contains a substantial introduction, an English translation, and a critical commentary on the philosophical claims and arguments of the text. The translations aim primarily at accuracy and fidelity; but they are also readable and accompanied by notes on textual problems that affect the philosophical interpretation. No knowledge of Greek or Latin is assumed. ... Read more

Customer Reviews (8)

Eye-Opening Reading
This well researched book summarizes the pagan response to the Gospels.It's fascinating and extremely surprising.

A Pagan's Perspective on Christianity
This was an interesting look at Christianity from the perspectives of the Roman/Greek pagans. The only way to remove Porphyry's 15 book work refuting Christianity was to burn them as well as the 30 book reply by Apollnarius and other Christian works which referenced Porphyry directly.

Evidently, Porphyry's work included refutations based on geography referenced in the Gospels, as well as Babylonian law texts 'borrowed' to flesh out the five books of Moses during the Babylonian period, etc. The quotes that have survived have been paraphrased to hide their source and survived in lesser known works. This book is interesting from its historical perspective. I have to admit it was refreshing to hear a defense of Idolatry, the folly of worshiping a criminal and the hypocrasy of celibacy, as since Peter was married (1 Cor. 9:5). Porphyry's criticisms are unique because unlike Celsus, he had studied the gospel writings in significantly more depth (since he was a former convert?).

The Epilogue wasn't bad - it was carefully written and researched, though more footnoting would help.

The book gave me a new perspective on the debate. It is regrettable a form of Graeco-Roman polytheism did not survive to the modern era. Its debate adds new depth to religious thought.Its disappointing to hear from other reviewers that this book would only appeal to 'Christian haters'. This accessment is wrong. However, if you have a hard time reading opposing ideas about 'biblical difficulties', you probably should not read the book.

Because of the dilution of Porphyry's words, and the selection of words design to annoy rather than enlighten, the quotes are not as razor sharp as they should be. You get what survived the intellectual purge and the reason why to evaluate them afresh.

Masterful and Ancient, debunking of Christianity
A priceless refutation of both Christianity and Judaism by one of the most astute minds of the third century A.D. Mid-East. Given Christianity's indelible record of death and destruction, its refreshing to examine opposing views of the religion of Christ, from a period before the west completely succumbed to Christianity's barbarous hordes. The pagans have been so maligned in Christian literature and practice, most people are unaware of the depth of their philosophical insight and the logical clarity by which they dismantled the blind faith based Christian religion and its equally questionable parent, Judaism. Read this book and learn how an accomplished thinker of this era viewed these then revolutionary religions, as they bludgeoned and conspired their way to the dominant positions they occupy today.

A unique ancient perspective
This book presents a reconstruction of Porphyry's third century work "Against the Christians" taken from the (probably 4th century) text of Macarius Magnes.The excerpts by Porphyry are divided thematically and are accompanied by references to the biblical passages he was referring to.Because almost no anti-Christian works survive from antiquity, this reconstruction is particularly valuable as an insight into how 'pagan' or non-Christian philosophers may have viewed Christianity.Porphyry was obviously familiar with Christian teaching and scriptures, and composed a sophisticated refutation of its doctrine.There were clearly many who were deeply familiar with Christian doctrine and did not reject it out of ignorance.This book would primarily be important for studies on early Christianity, the persecutions and the religion's spread, as well as for philosophy.Because this is one of the only extant philosophical sources that was directed against Christianity. the work is essential reading for Christian-'pagan' relations in the empire.The epilogue to the book may provide a useful background for someone unfamiliar with the context.The translation is good, and the book well-organized and easy to go through. Definitely recommended.

the fraud exposed
Porphyry is one of history's most astute minds. Our understanding of Aristotle (for instance his Categories) would be much poorer without Porphyry's commentaries. His employment of Alexandrian critical methodology utilised historical analysis to arrive at an understanding of mythical & pseudo historical texts. One such critique by Porphyry exposed a popular book on Persian religious practice, the"Zosimus", to be a recent book and therefore a fraud. He also analysed the Odysseyconcluding that its stories were to be interpreted as allegories. Employing this very same technique, he demonstrated christian mythology to be a series of unhistorical myths. Where-as the god of Greek philosophy (as posited by Aristotle for instance), employed logic and argument to arrive at the "unmoved mover", the Christians demanded that their god be accepted solely on the basis of unquestioning and blind acceptance. In this world of Greek thought, the bible's myths had no chance of survival. (It is not without reason that the Christian's holy book states in 1 Corinthians 1:22-25 "Jews demand miraculous signs and the Greeks look for wisdom, but we teach Christ crucified... the foolishness of God is wiser than man's wisdom"and 1 Corinthians 3:19-20 "For the wisdom of this world is foolishness in God's sight... 'The Lord knows that the thoughts of the wise are futile.'")

Porphyry's work it should be noted was written in the context of the philosophical debates of his times, like those of Stoics refuting Epicureans (& vice versa), even the debates between (pagan) Simplicius and (Christian) Philoponus (later) in the fifth & sixth centuries.That Christianity is a fraud was evidently already known in antiquity. Had Porphyry been heeded humanity may have been spared considerable suffering. One amazon reviewer suggests emotively that it is anti-semitic - one suspects solely on the grounds that it critiques what are essentially jewish myths. The same critic even goes so far as to claim that this book will only be appreciated by "Christian-haters". These claims need to be seriously addressed and corrected.
Criticism of Christianity cannot ever make Porphyry's text anti-semitic. Indeed it was on Christianity's exhortation that the greatest acts of anti-semitism have been perpetrated because the christian religion is founded on anti-semitism, refer: 1 Thessalonians 2:14-16.
(One can go further; Hitler's entire campaign to eliminate Jews was a Christian one. Hitler wrote in his Mein Kampf that it was his Christian duty not to tolerate Jews or breed with them; that it "is a sin against the will of the Eternal creator" (p.391 the Manheim translation of Mein Kampf); and that Christian intolerance has been Christianity's greatest strength - and begrudgingly acknowledges this intolerance to itself be Jewish (pp. 412-413, Manheim translation of Mein Kampf).Hitler's Mein Kampf does not name the actual biblical passages that demand intolerance, but they can be found in the Old Testament (especially Deuteronomy 20:16 - as well as other passages, eg, Numbers 33: 51-56, Deuteronomy 12:2-3, etc); and the passages on racial purity can be found inEzra 9:1-2 & Ezra 10:1-4. In p. 598 (of the Manheim translation) Hitler stated that his aim was to re-start where the Germans left off 600 years earlier - that is, restart the Christian Crusades of the Teutonic Knights!)
It pays to remember that a translation of any writingcarries with it certain conventions. One convention that was thankfully abandoned centuries ago is the "de verbo ad verbum" (word for word) translation which rendered texts unintelligible in translation. On this basis, for instance, a modern translation of Plato's use of the greek word "idea" instead now translates "idea" as "forms" to render its greek meaning unencumbered by modern english assumptions on the word. Similarly, the greek word "historia" although literally "history" (in english) would lose the greek meaning of the word: that the history itself has either been WITNESSED by the author (eg Herodotus/ Thucydides), or those the author is quoting from (eg Polibius).

That Porphyry successfully exposed Christian doctrine to be a fraud can possibly be best attested to by the scurrilous reactions to his doing so. It should be noted that Theodosius' edict to have the book burnt was an act emulated in the book-burnings by that other Christian embarrassment, Hitler, (over) one and a half millennia later.

It should be embarrassing to christians that most of Porphyry's other writings on logic were used without interruption by both christians and non-christians: thus Porphyry's logic was sound when used in non-Christiansubjects, but the same logic applied to Christianity was flawed!









... Read more

Customer Reviews (1)

Stunning Introduction to the Complex Medieval Theory of 'Universals'
"It is easy to motivate the problem of universals.Consider these two capital letters: A A. Ignore everything else about them and for now observe only that they are of the same color; they are both black.... Isn't it obvious that you see two colors here, two blacknesses: the blackness of the first A, this blackness, and then the blackness of the second A, that blackness?... But aren't they visually as distinct as the two letters themselves?... The problem of universals is in effect the problem of deciding between these answers" (pg vii).

The reason I included this long quote is to show how wonderful Paul Vincent Spade's introduction is for this quote illustrates in a nutshell the underling problem of Universals in a clear and precise way (the actual writers on the theory never manage to explain themselves this precisely).The importance of clarity and concise analysis is vital since the Medieval dialogue about the nature of Universals is complex, sometimes excruciatingly difficult, and an introduction which lays out the basic premises and questions is the first step of comprehension!Also, the introduction briefly summarizes each text EXCERPT and their author present in the volume.Portions from Porhyry's 'Isagoge,' Boethius 'Second Commentary on Porphyry's Isagoge,' Peter Abelard's Glosses on Porphyry in his 'Logica 'ingredientibus,'' John Duns Scotus 'Ordinatio,' and William of Ockham's 'Ordinatio' are in the volume.These excerpts trace in chronological order the main philosophers involved with the question of Universals starting with the questions posed by Porphyry.

The introduction and Excerpts form an amazing (yet still somewhat difficult) text for a student interested in Medieval Philosophy.However, volume's wonderful index of the main terms is a great tool for easy clarification and reference.This is simply an invaluable resource and a great starting point for the study of the Medieval problem of Universals! ... Read more

Book Description

Plotinus (204/5-270 CE) was the first and greatest of Neoplatonic philosophers. His writings were edited by his disciple Porphyry, who published them many years after his master's death in six sets of nine treatises each (the Enneads).

Plotinus regarded Plato as his master, and his own philosophy is a profoundly original development of the Platonism of the first two centuries of the Christian era and the closely related thought of the Neopythagoreans, with some influences from Aristotle and his followers and the Stoics, whose writings he knew well but used critically. He is a unique combination of mystic and Hellenic rationalist. His thought dominated later Greek philosophy and influenced both Christians and Moslems, and is still alive today because of its union of rationality and intense religious experience.

In his acclaimed edition of Plotinus, Armstrong provides excellent introductions to each treatise. His invaluable notes explain obscure passages and give reference to parallels in Plotinus and others.

Customer Reviews (5)

A mystical and spiritual genius who still speaks with wisdom
One scholar once called Plotinus 'The most brilliant and original Philosopher after Plato.'While one could also perhaps give that same title to Aristotle or another Philosopher (i.e. Epicurus reached similar speculative heights but in materialism rather than the spiritual side of philosophy), it must be acknowledged that Plotinus is one of the world's most brilliant spiritual teachers, mystics and philosophers, all in one man.

Plotinus was taught by a fellow called Ammonius Saccas, the same man who taught the outstanding Christian Philosopher Origen.Plotinus found Saccas at the age of 26 (so his biographer Porphyry tells us) and proclaimed 'this is the man I have been looking for!'Plotinus is also said to have remarked about not wanting to have his portrait painted because he was in a material body, and telling his students 'to unite the divine in you with the Divine in the universe.'

By the accounts we have Plotinus was a very gentle, intelligent and humble man, probably from the Aristocratic class.While highly virtuous and shunning material wealth, he had many aristocratic friends and also looked after the raising of children and orphans.

Plotinus was a Platonist through and through, regarding all of Plato's works essentially as divinely inspired truth about both the visible and invisible realms of reality.However, Plotinus was also very much in his own right, an original speculative philosopher and mystic of immense creative power.Plotinus was also deeply rational, and was averse to any kind of fanatical adherence to religious beliefs or claims salvation was found by irrational means, such as by magic, divination or worshipping a saviour figure.Plotinus looked sympathetically upon such practices for those who needed the emotional in religion, but for Plotinus, the main goal was to find and unite with the Absolute in so far as it was possible in this mortal body.

Plotinus's cooly rational system is extremely abstract and difficult to fathom.A.H. Armstrong's translation is the best I've seen in English, but even so Plotinus does not write well stylistically and often repeats himself or goes on long digressions over the same point when he doesn't need to.But even so, Plotinus has immense and profound insight into both himself and the Absolute, rarely matched anywhere in the world's mystical or religious literature.

To summarise, the aim and goal of man on Earth is to unite with the highest reality which exists, which Plotinus calls 'The One.'The One is the source of all being, life, and existence, and the creator of the universe, however at the same time it is so transcendant we can't say what it is, only what it isn't.Plotinus identifies the One with the Good and the Beautiful as it occurs in Plato's works, and also says it is unlimited, infinite, and beyond being.

From the One comes the Soul, and from Soul comes Nous or Intellect.From this triad everything in existence rests, comes into being, and returns in a grand procession which never ends.

Despite the fact the One is essentially incomprehensible and ineffable and there is really no way we can rationally understand it as it is, Plotinus believed union with the Absolute was possible by looking within the Self.For Plotinus, this marvelous 'vision', which is the highest happiness to be held in this life, happened four times in his life and references to this estatic mystical experience occur throughout the Enneads.The ascent to the highest reality occurs by looking in oneself once the philosopher has 'purified' himself through the practice of virtue, or by contemplation of the Forms.All help in the ascent to the highest, the One itself.

Plotinus's brilliant mystical philosophy is not only a work of genius in itself, but also had an immense impact on Christianity, Judaism and Islam.St Augustine and many other Church fathers were very deeply influenced by his mysticism, and adopted many elements of Plotinus in their own theological and mystical systems.Plotinus also influenced Islam through the so called 'Book of Causes', attributed to Aristotle, but which in fact was a mixture of the Enneads and Proclus (another Neo-Platonist) in Arabic, especially in Sufi mystical thought.

Today in our age, when the spiritual seems to have less relevance because so much can be explained by material causes, laws and forces through the application of Science, Plotinus can at times seem to be an archaic remnant of an age where irrational belief in magic and the unseen held a superstitious hold over the mind of humans.But, if one tries to read Plotinus not as a master of science but of the spirit, then his striking genius radiates from every page.

Any seeker should try to read and understand Plotinus and listen to what this calm and sagely philosopher has to say.

Most intelligent collection of philosophy on earth
Plotinus' logic is second to none. I personally found more from reading Plotinus than from 6 years in college. the Emanationism as illuminated by Plotinus is the only philosophically logical description of the cosmos, opposite to both creationism and Nihilism/athiesm, as well as opposed to Pantheism and Gnosticism, the philosophy of Plotinus is pithy, intense and has NO EQUAL in intelligence and breadth, period.

Having myself many 1000s of books on philosophy and as an translator of ancient pali philosophical texts, I must say i find that most of which I have read in life to be utter trash, or worthless at best, save for Plotinus.

I personally find the Enneads of Plotinus to be my "Bible", his concise and laser-like accuracy to logic and emphasis of "Union with the One" to be the Paramount of metaphysical writtings.

Its unfortunate that so many Christians seek 'God-talk' in the works of Plotinus, when in fact there are none, for Plotinus, an Emanationist who speaks of the insentient Absolute, the Divine, is utterly opposed to a sentient self-aware Creationistic GOD who holds the fate of mankind in his hand.

Its absolutely unreal that Plotinus' works are so unknown, by and large, having read from all the Presocratics, and other Neoplatonists, and Plato and the rest, none approach the intelligent and insight that Plotinus reaches in the Enneads.

A.H. Armstrongs translation is the best available, the work by Mr. Steven MacKenna is poor at best, and that of T. Taylor is incomplete and far too lose.

I cherish this 7 Vol. translation with the Greek more than any other set of works, the metaphysical emphasis of wisdom and Union (EPISTROPHE) with the One in this collection is the best of its kind which exists. Buy this collection and youll never regret it.

The ultimate net. Web of the universe!
While Plotinus has always had his devotees -(Neo-)Platonism has received a heavy bashing in our times, chiefly a legacy of Nietzsche's and Heidegger's strictures. According to them, it was all something of a mistake.

However, the fact remains that 'Platonism' of a certain sort has to be thanked for some of the most inspired - and inspiring elements of Western culture. Meister Eckhart - for instance, who has certainly been back on the map - is an heir to the Platonist tradition. Nietzsche's view of the Renaissance as a kind of 'inversion' of Platonist thought was entirely mistaken. People like Ficino and members of the Florentine Academy were ardent students of Platonism - especially as re-stated by Plotinus.

Walk round any classic Italian city - and the beauty you see is very much a legacy of Neo-Platonism. It isn't - and wasn't, the 'dead' claptrap Nietzsche and Heidegger spoke of. One upshot of the contemporary disdain for 'traditional' Western philosophy is to look at 'Oriental' teachings. That is a fine and meaningful enterprise. Yet Meister Eckhart - highly infuenced by Platonism, is frequently cited as a Western 'thinker' who is in tune with 'Oriental' thought.

Read Plotinus carefully, and you'll be in for some pleasant surprises. He hints about a process called 'henosis' - becoming 'one'd' with the action of the divine energeia. For him, this was not just something inside the cranium, but an actual experience - like a Zen 'satori.' We are no longer accustomed to the kind of terms and language employed by Plotinus, but the effort to recapture his terms of thinking
brings all sorts of precious intuitions. The most dualistic elements of the Western tradition are relatively recent - a legacy of Cartesian philosophy, modern rationalism and the Industrial Revolution.

It is nothing more than a shallow generalisation to 'lump' all the bad elements of Western philosophy together - as a legacy of Platonism. There is much sublimity and beauty in it, and you will find both in good measure - if you digest the writings of Plotinus.

An Excellent Edition of Plotinus
As is typical for the Loeb classical library books, the volumes are physically small, and the original text (Greek, for Plotinus) is given on the left hand page, with the English translation on the right.

The Preface describes the historical context within which Plotinus wrote, offers a summary of this thought, and a survey of Plotinus translations, commentaries, and studies. This material is supplemented by short introductions and synopses at the start of each chapter, and by abundant and detailed footnotes. The footnotes explain translation difficulties (not uncommon with Plotinus), and also identify the sources of Plotinus' references to other writers. These materials are excellent.

The only thing that this edition lacks is an index. The editors plead the difficulty of indexing Plotinus, and recommend "Lexicon Plotinianum" by J. H. Sleeman and Gilbert Pollet as an alternative. This work is, however, out of print (is it even in English? I am not sure) so it is not a very helpful suggestion. As it is, given Plotinus' rather scattered way of writing, an index is missed.

The Enneads are a collection of Plotinus' writings from fairly late in his life. Porphyry, his student, encouraged him in writing down his teachings, and acted as his posthumous editor (he also wrote a short biography of Plotinus which is included in the first volume). The works as they exist today are as they were received from Porphyry. As editor, Porphyry created his own organization for the works based on subject matter. This order is completely different from the order in which Plotinus wrote them. Porphyry, however, did document the original ordering.

From my own experience, however, I would recommend strongly reading Plotinus' writings in the order Plotinus wrote them rather than the order in which Porphyry arranged them. The major advantage I found was that it was much easier to follow the reasons why Plotinus believed what he did, even if the subject matter does jump around a bit. I tried Porphyry's order first, and almost gave up in despair before trying again in Plotinus' order. I have come to the conclusion that much of Plotinus' reputation as a bad writer is due to unfortunate but well-intended editorial decisions by Porphyry. Given that the Loeb edition presents Plotinus' writings in Porphyry's order, and that the Loeb edition is in multiple volumes, reading Plotinus this way does have a certain entertaining quality as well (first get volume IV, read a treatise, then get volume VI, read another, then get volume I, read another, and so on).

An important recommendation I would make for the reader is that he be properly prepared in his background reading. All of Aristotle and all of Plato would be ideal (as well as a worthwhile activity in its own right), but if the would-be reader of Plotinus finds that a little daunting and wants to get started sooner, there are still a few works that he should make a particular effort to read: Plato's "Phaedo", "Republic" (Books VI, VII), "Parmenides", and "Timaeus"; Aristotle's "Physics", "On the Heavens", "On the Soul", and "Metaphysics". Plato, as the earlier writer, should be read first (by the way - don't be discouraged when you find you don't understand the second half of "Parmenides", Plotinus is going to tell you what he thinks it means in due course, so all you need to do is understand the references). If you don't have Plato or Aristotle, for Plato, Cooper's "Plato: Complete Works" (in one volume), and for Aristotle, Barnes' "Complete Works of Aristotle" (in two volumes), are excellent.

The Loeb Edition Table of Contents
This Loeb Classical Library edition of the works of Plotinus is in seven volumes. The titles are as follows:

Plotinus I: Porphyry on Plotinus, Ennead I (Loeb Classical Library, 440)

Plotinus II: Ennead II (Loeb Classical Library, 441)

Plotinus III: Ennead III (Loeb Classical Library, 442)

Plotinus IV: Ennead IV (Loeb Classical Library, 443)

Plotinus V: Ennead V (Loeb Classical Library, 444)

Plotinus VI: Ennead VI, Books 1-5 (Loeb Classical Library, 445)

Plotinus VII: Ennead VI, Books 6-9 (Loeb Classical Library, 468)

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Below is the combined table of contents for those volumes:

TABLE OF CONTENTS FOR VOLUME I:

Preface (editors)

Sigla (editors)

On the Life of Plotinus and the Order of his Books (Porphyry)

Ennead I:

1. What is the Living Being, and What is Man? (53)

2. On Virtues (19)

3. On Dialectic (20)

4. On Well-being (46)

5. On Whether Well-being Increases with Time (36)

6. On Beauty (1)

7. On the Primal Good and the Other Goods (54)

8. On What Are and Whence Come Evils (51)

9. On Going Out of the Body (16)

TABLE OF CONTENTS FOR VOLUME II:

Sigla (editors)

Ennead II:

1. On Heaven (40)

2. On the Movement of Heaven (14)

3. On Whether the Stars are Causes (52)

4. On Matter (12)

5. On What Exists Actually and What Potentially (25)

6. On Substance, or On Quality (17)

7. On Complete Transfusion (37)

8. On Sight, or How Distant Objects Appear Small (35)

9. Against the Gnostics (33)

TABLE OF CONTENTS FOR VOLUME III:

Sigla (editors)

Ennead III:

1. On Destiny (3)

2. On Providence I (47)

3. On Providence II (48)

4. On Our Allotted Guardian Spirit (15)

5. On Love (50)

6. On the Impassibility of Things without Body (26)

7. On Eternity and Time (45)

8. On Nature and Contemplation and the One (30)

9. Various Considerations (13)

TABLE OF CONTENTS FOR VOLUME IV:

Preface to the Loeb Plotinus IV-V (A. H. Armstrong)

Sigla (editors)

Ennead IV:

1. [2] On the Essence of the Soul I (4)

2. [1] On the Essence of the Soul II (21)

3. On Difficulties About of the Soul I (27)

4. On Difficulties About of the Soul I (28)

5. On Difficulties About of the Soul III, Or On Sight (29)

6. On Sense Perception and Memory (41)

7. On the Immortality of the Soul (2)

8. On the Descent of the Soul into Bodies (6)

9. If All Souls are One (8)

TABLE OF CONTENTS FOR VOLUME V:

Preface to the Loeb Plotinus IV-V (A. H. Armstrong)

Sigla (editors)

Ennead V:

1. On the Three Primary Hypostases (10)

2. On the Origin and Order of the Beings Which Come After the First (11)

3. On the Knowing Hypostases and That Which is Beyond (49)

4. How That Which is After the First Comes From the First, And on the One (7)

5. That the Intelligibles are not Outside the Intellect, and on the Good (32)

6. On the Fact that that Which is Beyond Being does not Think, and on What is the Primary and What the Secondary Thinking Principle (24)

7. On the Question Whether there are Ideas of Particular Things (18)

8. On the Intelligible Beauty (31)

9. On Intellect, the Forms, and Being (5)

TABLE OF CONTENTS FOR VOLUME VI:

Preface to the Loeb Plotinus VI, VII (A. H. Armstrong)

Sigla (editors)

Ennead VI (continued in volume VII):

1. On the Kinds of Being I (42)

2. On the Kinds of Being II (43)

3. On the Kinds of Being III (44)

4. On the Presence of Being, One and the Same, Everywhere as a Whole I (22)

5. On the Presence of Being, One and the Same, Everywhere as a Whole II (23)

TABLE OF CONTENTS FOR VOLUME VII:

Preface to the Loeb Plotinus VI, VII (A. H. Armstrong)

Sigla (editors)

Ennead VI (continued from volume VI):

6. On Numbers (34)

7. How the Multitude of Forms Came into Being, and on the Good (38)

8. On Free Will and the Will of the One (39)

9. On the Good or the One (9)

The numbers in parentheses indicate Plotinus' order of composition, which differs from the order given them by Porphyry and which this edition follows.

The bracketed numbers for the first two chapters of Ennead IV are an alternate ordering for them. ... Read more

Book Description
George Karamanolis breaks new ground in the study of later ancient philosophy by examining the interplay of the two main schools of thought, Platonism and Aristotelianism, from the first century BC to the third century AD. From the time of Antiochus and for the next four centuries Platonists were strongly preoccupied with the question of how Aristotle's philosophy compared with the Platonic model. Scholars have usually classified Platonists into two groups, the orthodox ones and the eclectics or syncretists, depending on whether Platonists rejected Aristotle's philosophy as a whole or accepted some Peripatetic doctrines. Karamanolis argues against this dichotomy. He argues that Platonists turned to Aristotle only in order to discover and elucidate Plato's doctrines and thus to reconstruct Plato's philosophy, and they did not hesitate to criticize Aristotle when judging him to be at odds with Plato. For them, Aristotle was merely auxlilary to their accessing and understanding Plato.Platonists were guided in their judgement about Aristotle's proximity to, or distance from, Plato by their own assumptions about what Plato's doctrines were. Also crucial for their judgement were their views about which philosophical issues particularly mattered. Given the diversity of views rehearsed in Plato's works, Platonists were flexible enough to decide which were Plato's own doctrines. The real reason behind the rejection of Aristotle's testimony was not to defend the purity of Plato's philosophy, as Platonists sometimes argued in a rhetorical fashion. Aristotle's testimony was rejected, rather, because Platonists assumed that Plato's doctrines were views found in Plato's work which Aristotle had discarded or criticized. The evaluation of Aristotle's testimony on the part of the Platonists also depends on their interpretation of Aristotle himself. This is particularly clear in the case of Porphyry, with whom the ancient discussion reaches a conclusion which most later Platonists accepted. While essentially in agreement with Plotinus's interpretation of Plato, Porphyry interpreted Aristotle in such a way that the latter appeared to agree essentially with Plato on all significant philosophical questions, a view which was dominant until the Renaissance. Karamanolis argues that Porphyry's view of Aristotle's philosophy guided him to become the first Platonist to write commentaries on Aristotle's works. Plato and Aristotle in Agreement? offers much food for thought to ancient philosophers and classicists. ... Read more

Customer Reviews (1)

Neo-Platonic Ethos at its Finest
Porphyry was a man of colossal genius and learning; and his wisdom and piety transcended that of the common lot of philosophers who thrived during his time, excepting, of course, the sublime Plotinus and the august theologian, Origen.And presented here in this fine piece of Platonic moral philosophy is an enduring testament to Porphyry's genuineness and gravity as a man and an author.As will be experienced when reading this letter, Porphyry's care for his wife and step-children is so utterly noble and pious that one will be warmly moved by his sincere compassion for them.Now, at the opening of the epistle, Porphyry expresses his hope to educate his wife Marcella's children so that they may "embrace right philosophy." Although Porphyry, while away from home, obviously cannot execute his educational program, so he instructs Marcella in the way of the Platonic sage with the purpose that she will in turn exemplify those virtues and instill them in their children until his return.In essence, then, Porphyry admonishes Marcella to detach herself from the excesses of the world and the body so that her true, soulful inner-self may rise above the specious superficiality of the created realm to be translated to the pure realm of the Intellect, where she may be united with the One blessed and supernal Deity.The overall effect of this epistle is didactic, consolatory and therapeutic; and the profound wisdom found in this concise letter will be an inspiration to Platonic-minded philosophers and will encourage general readers to consider the value and magnitude of the often criticized and underestimated philosophy of the Neo-Platonists. ... Read more