Plotinus is considered to be the founder of Neoplatonism. Taking his

lead from his reading of Plato, Plotinus developed a complex spiritual

cosmology involving three foundational elements: the One, the

Intelligence, and the Soul. It is from the productive unity of these three

Beings that all existence emanates, according to Plotinus. The principal

of emanation is not simply causal, but also contemplative. In his system,

Plotinus raises intellectual contemplation to the status of a productive

principle; and it is by virtue of contemplation that all existents are said

to be united as a single, all-pervasive reality. In this sense, Plotinus is

not a strict pantheist, yet his system does not permit the notion of

creatio ex nihilo (creation out of nothingness). In addition to his

cosmology, Plotinus also developed a unique theory of sense-perception

and knowledge, based on the idea that the mind plays an active role in

shaping or ordering the objects of its perception, rather than passively

receiving the data of sense experience (in this sense, Plotinus may be

said to have anticipated the phenomenological theories of Husserl).

Plotinus' doctrine that the soul is composed of a higher and a lower part

-- the higher part being unchangeable and divine (and aloof from the

lower part, yet providing the lower part with life), while the lower part is

the seat of the personality (and hence the passions and vices) -- led him

to neglect an ethics of the individual human being in favor of a mystical

or soteric doctrine of the soul's ascent to union with its higher part. The

philosophy of Plotinus is represented in the complete collection of his

treatises, collected and edited by his student Porphyry into six books of

nine treatises each. For this reason they have come down to us under the

title of the Enneads.

1. Life and Work

Plotinus was born in 204 C.E. in Egypt, the exact location of which is

unknown. In his mid-twenties Plotinus gravitated to Alexandria, where

he attended the lectures of various philosophers, not finding satisfaction

with any until he discovered the teacher Ammonius Saccas. He

remained with Ammonius until 242, at which time he joined up with the

Emperor Gordian on an expedition to Persia, for the purpose, it seems,

of engaging the famed philosophers of that country in the pursuit of

wisdom. The expedition never met its destination, for the Emperor was

assassinated in Mesopotamia, and Plotinus returned to Rome to set up a

school of philosophy. By this time, Plotinus had reached his fortieth

year. He taught in Rome for twenty years before the arrival of Porphyry,

who was destined to become his most famous pupil, as well as his

biographer and editor. It was at this time that Plotinus, urged by

Porphyry, began to collect his treatises into systematic form, and to

compose new ones. These treatises were most likely composed from the

material gathered from Plotinus' lectures and debates with his students.

The students and attendants of Plotinus' lectures must have varied

greatly in philosophical outlook and doctrine, for the Enneads are filled

with refutations and corrections of the positions of Peripatetics, Stoics,

Epicureans, Gnostics, and Astrologers. Although Plotinus appealed to

Plato as the ultimate authority on all things philosophical, he was known

to have criticized the master himself (cf. Ennead IV.8.1). We should not

make the mistake of interpreting Plotinus as nothing more than a

commentator on Plato, albeit a brilliant one. He was an original and

profound thinker in his own right, who borrowed and re-worked all that

he found useful from earlier thinkers, and even from his opponents, in

order to construct the grand dialectical system presented (although in

not quite systematic form) in his treatises. The great thinker died in

solitude at Campania in 270 C.E.

The Enneads are the complete treatises of Plotinus, edited by his

student, Porphyry. Plotinus wrote these treatises in a crabbed and

difficult Greek, and his failing eyesight rendered his penmanship

oftentimes barely intelligible. We owe a great debt to Porphyry, for

persisting in the patient and careful preservation of these writings.

Porphyry divided the treatises of his master into six books of nine

treatises each, sometimes arbitrarily dividing a longer work into several

separate works in order to fulfill his numerical plan. The standard

citation of the Enneads follows Porphyry's division into book, treatise,

and chapter. Hence 'IV.8.1' refers to book (or Ennead) four, treatise

eight, chapter one.

2. Metaphysics and Cosmology

Plotinus is not a metaphysical thinker in the strict sense of the term. He

is often referred to as a 'mystical' thinker, but even this designation fails

to express the philosophical rigor of his thought. Jacques Derrida has

remarked that the system of Plotinus represents the "closure of

metaphysics" as well as the "transgression" of metaphysical thought

itself (1973: p. 128 note). The cause for such a remark is that, in order to

maintain the strict unity of his cosmology (which must be understood in

the 'spiritual' or noetic sense, in addition to the traditional physical sense

of 'cosmos') Plotinus emphasizes the displacement or deferral of

presence, refusing to locate either the beginning (arkhe) or the end

(telos) of existents at any determinate point in the 'chain of emanations' -

- the One, the Intelligence, and the Soul -- that is the expression of his

cosmological theory; for to predicate presence of his highest principle

would imply, for Plotinus, that this principle is but another being among

beings, even if it is superior to all beings by virtue of its status as their

'begetter'. Plotinus demands that the highest principle or existent be

supremely self-sufficient, disinterested, impassive, etc. However, this

highest principle must still, somehow, have a part in the generation of

the Cosmos. It is this tension between Plotinus' somewhat religious

demand that pure unity and self-presence be the highest form of

existence in his cosmology, and the philosophical necessity of

accounting for the multiplicity among existents, that animates and lends

an excessive complexity and determined rigor to his thought.

Since Being and Life itself, for Plotinus, is characterized by a dialectical

return to origins, a process of overcoming the 'strictures' of multiplicity,

a theory of the primacy of contemplation (theoria) over against any

traditional theories of physically causal beginnings, like what is found in

the Pre-Socratic thinkers, and especially in Aristotle's notion of the

'prime mover,' becomes necessary. Plotinus proceeds by setting himself

in opposition to these earlier thinkers, and comes to align himself, more

or less, with the thought of Plato. However, Plotinus employs allegory

in his interpretation of Plato's Dialogues; and this leads him to a highly

personal reading of the creation myth in the Timaeus (27c ff.), which

serves to bolster his often excessively introspective philosophizing.

Plotinus maintains that the power of the Demiurge ('craftsman' of the

cosmos), in Plato's myth, is derived not from any inherent creative

capacity, but rather from the power of contemplation, and the creative

insight it provides (see Enneads IV.8.1-2; III.8.7-8). According to

Plotinus, the Demiurge does not actually create anything; what he does

is govern the purely passive nature of matter, which is pure passivity

itself, by imposing a sensible form (an image of the intelligible forms

contained as thoughts within the mind of the Demiurge) upon it. The

form (eidos) which is the arkhe or generative or productive principle of

all beings, establishes its presence in the physical or sensible realm not

through any act, but by virtue of the expressive contemplation of the

Demiurge, who is to be identified with the Intelligence or Mind (Nous)

in Plotinus' system. Yet this Intelligence cannot be referred to as the

primordial source of all existents (although it does hold the place, in

Plotinus' cosmology, of first principle), for it, itself, subsists only insofar

as it contemplates a prior -- this supreme prior is, according to Plotinus,

the One, which is neither being nor essence, but the source, or rather, the

possibility of all existence (see Ennead V.2.1). In this capacity, the One

is not even a beginning, nor even an end, for it is simply the

disinterested orientational 'stanchion' that permits all beings to recognize

themselves as somehow other than a supreme 'I'. Indeed, for Plotinus,

the Soul is the 'We' (Ennead I.1.7), that is, the separated yet

communicable likeness (homoiotai) of existents to the Mind or

Intelligence that contemplates the One. This highest level of

contemplation -- the Intelligence contemplating the One -- gives birth to

the forms (eide), which serve as the referential, contemplative basis of

all further existents. The simultaneous inexhaustibility of the One as a

generative power, coupled with its elusive and disinterested

transcendence, makes the positing of any determinate source or point of

origin of existence, in the context of Plotinus' thought, impossible. So

the transgression of metaphysical thought, in Plotinus' system, owes its

achievement to his grand concept of the One.

a. The One

The 'concept' of the One is not, properly speaking, a concept at all, since

it is never explicitly defined by Plotinus, yet it is nevertheless the

foundation and grandest expression of his philosophy. Plotinus does

make it clear that no words can do justice to the power of the One; even

the name, 'the One,' is inadequate, for naming already implies discursive

knowledge, and since discursive knowledge divides or separates its

objects in order to make them intelligible, the One cannot be known

through the process of discursive reasoning (Ennead VI.9.4).

Knowledge of the One is achieved through the experience of its 'power'

(dunamis) and its nature, which is to provide a 'foundation' (arkhe) and

location (topos) for all existents (VI.9.6). The 'power' of the One is not a

power in the sense of physical or even mental action; the power of the

One, as Plotinus speaks of it, is to be understood as the only adequate

description of the 'manifestation' of a supreme principle that, by its very

nature, transcends all predication and discursive understanding. This

'power,' then, is capable of being experienced, or known, only through

contemplation (theoria), or the purely intellectual 'vision' of the source

of all things. The One transcends all beings, and is not itself a being,

precisely because all beings owe their existence and subsistence to their

eternal contemplation of the dynamic manifestation(s) of the One. The

One can be said to be the 'source' of all existents only insofar as every

existent naturally and (therefore) imperfectly contemplates the various

aspects of the One, as they are extended throughout the cosmos, in the

form of either sensible or intelligible objects or existents. The perfect

contemplation of the One, however, must not be understood as a return

to a primal source; for the One is not, strictly speaking, a source or a

cause, but rather the eternally present possibility -- or active making-

possible -- of all existence, of Being (V.2.1). According to Plotinus, the

unmediated vision of the 'generative power' of the One, to which

existents are led by the Intelligence (V.9.2), results in an ecstatic dance

of inspiration, not in a satiated torpor (VI.9.8); for it is the nature of the

One to impart fecundity to existents -- that is to say: the One, in its

regal, indifferent capacity as undiminishable potentiality of Being,

permits both rapt contemplation and ecstatic, creative extension. These

twin poles, this 'stanchion,' is the manifested framework of existence

which the One produces, effortlessly (V.1.6). The One, itself, is best

understood as the center about which the 'stanchion,' the framework of

the cosmos, is erected (VI.9.8). This 'stanchion' or framework is the

result of the contemplative activity of the Intelligence.

i. Emanation and Multiplicity

The One cannot, strictly speaking, be referred to as a source or a cause,

since these terms imply movement or activity, and the One, being totally

self-sufficient, has no need of acting in a creative capacity (VI.9.8). Yet

Plotinus still maintains that the One somehow 'emanates' or 'radiates'

existents. This is accomplished because the One effortlessly "'overflows'

and its excess begets an other than itself" (V.2.1, tr. O'Brien 1964) --

this 'other' is the Intelligence (Nous), the source of the realm of

multiplicity, of Being. However, the question immediately arises as to

why the One, being so perfect and self-sufficient, should have any need

or even any 'ability' to emanate or generate anything other than itself. In

attempting to answer this question, Plotinus finds it necessary to appeal,

not to reason, but to the non-discursive, intuitive faculty of the soul; this

he does by calling for a sort of prayer, an invocation of the deity, that

will permit the soul to lift itself up to the unmediated, direct, and

intimate contemplation of that which exceeds it (V.1.6). When the soul

is thus prepared for the acceptance of the revelation of the One, a very

simple truth manifests itself: that what, from our vantage-point, may

appear as an act of emanation on the part of the One, is really the effect,

the necessary life-giving supplement, of the disinterested self-

sufficiency that both belongs to and is the One. "In turning toward itself

The One sees. It is this seeing that constitutes The Intelligence" (V.1.7,

tr. O'Brien). Therefore, since the One accomplishes the generation or

emanation of multiplicity, or Being, by simply persisting in its state of

eternal self-presence and impassivity, it cannot be properly called a 'first

principle,' since it is at once beyond number, and that which makes

possible all number or order (cf. V.1.5).

ii. Presence

Since the One is self-sufficient, isolated by virtue of its pure self-

presence, and completely impassive, it cannot properly be referred to as

an 'object' of contemplation -- not even for the Intelligence. What the

Intelligence contemplates is not, properly speaking, the One Itself, but

rather the generative power that emanates, effortlessly, from the One,

which is beyond all Being and Essence (epikeina tes ousias) (cf. V.2.1).

It has been stated above that the One cannot properly be referred to as a

first principle, since it has no need to divide itself or produce a

multiplicity in any manner whatsoever, since the One is purely self-

contained. This leads Plotinus to posit a secondary existent or emanation

of the One, the Intelligence or Mind (Nous) which is the result of the

One's direct 'vision' of itself (V.1.7). This allows Plotinus to maintain,

within his cosmological schema, a power of pure unity or presence -- the

One -- that is nevertheless never purely present, except as a trace in the

form of the power it manifests, which is known through contemplation.

Pure power and self-presence, for Plotinus, cannot reside in a being

capable of generative action, for it is a main tenet of Plotinus' system

that the truly perfect existent cannot create or generate anything, since

this would imply a lack on the part of that existent. Therefore, in order

to account for the generation of the cosmos, Plotinus had to locate his

first principle at some indeterminate point outside of the One and yet

firmly united with it; this first principle, of course, is the Intelligence,

which contains both unity and multiplicity, identity and difference -- in

other words, a self-presence that is capable of being divided into

manifestable and productive forms or 'intelligences' (logoi spermatikoi)

without, thereby, losing its unity. The reason that the Intelligence, which

is the truly productive 'first principle' (proton arkhon) in Plotinus'

system, can generate existents and yet remain fully present to itself and

at rest, is because the self-presence and nature of the Intelligence is

derived from the One, which gives of itself infinitely, and without

diminishing itself in any way. Furthermore, since every being or existent

within Plotinus' Cosmos owes its nature as existent to a power that is

prior to it, and which it contemplates, every existent owes its being to

that which stands over it, in the capacity of life-giving power. Keeping

this in mind, it is difficult, if not impossible, to speak of presence in the

context of Plotinus' philosophy; rather, we must speak of varying

degrees or grades of contemplation, all of which refer back to the pure

trace of infinite power that is the One.

b. The Intelligence

The Intelligence (Nous) is the true first principle -- the determinate,

referential 'foundation' (arkhe) -- of all existents; for it is not a self-

sufficient entity like the One, but rather possesses the ability or capacity

to contemplate both the One, as its prior, as well as its own thoughts,

which Plotinus identifies with the Platonic Ideas or Forms (eide). The

purpose or act of the Intelligence is twofold: to contemplate the 'power'

(dunamis) of the One, which the Intelligence recognizes as its source,

and to meditate upon the thoughts that are eternally present to it, and

which constitute its very being. The Intelligence is distinct from the One

insofar as its act is not strictly its own (or an expression of self-

sufficiency as the 'act' of self-reflection is for the One) but rather results

in the principle of order and relation that is Being -- for the Intelligence

and Being are identical (V.9.8). The Intelligence may be understood as

the storehouse of potential being(s), but only if every potential being is

also recognized as an eternal and unchangeable thought in the Divine

Mind (Nous). As Plotinus maintains, the Intelligence is an independent

existent, requiring nothing outside of itself for subsistence; invoking

Parmenides, Plotinus states that "to think and to be are one and the

same" (V.9.5; Parmenides, fragment 3). The being of the Intelligence is

its thought, and the thought of the Intelligence is Being. It is no accident

that Plotinus also refers to the Intelligence as God (theos) or the

Demiurge (I.1.8), for the Intelligence, by virtue of its primal duality --

contemplating both the One and its own thought -- is capable of acting

as a determinate source and point of contemplative reference for all

beings. In this sense, the Intelligence may be said to produce creative or

constitutive action, which is the provenance of the Soul.

i. The Ideas and the 'Seminal Reasons'

Since the purpose or act of the Intelligence is twofold (as described

above), that which comprises the being or essence of the Intelligence

must be of a similar nature. That which the Intelligence contemplates,

and by virtue of which it maintains its existence, is the One in the

capacity of overflowing power or impassive source. This power or

effortless expression of the One, which is, in the strictest sense, the

Intelligence itself, is manifested as a coherency of thoughts or perfect

intellectual objects that the Intelligence contemplates eternally and fully,

and by virtue of which it persists in Being -- these are the Ideas (eide).

The Ideas reside in the Intelligence as objects of contemplation. Plotinus

states that: "No Idea is different from The Intelligence but is itself an

intelligence" (V.9.8, tr. O'Brien). Without in any way impairing the

unity of his concept of the Intelligence, Plotinus is able to locate both

permanence and eternality, and the necessary fecundity of Being, at the

level of Divinity. He accomplishes this by introducing the notion that

the self-identity of each Idea, its indistinguishability from Intelligence

itself, makes of each Idea at once a pure and complete existent, as well

as a potentiality or 'seed' capable of further extending itself into

actualization as an entity distinct from the Intelligence (cf. V.9.14).

Borrowing the Stoic term logos spermatikos or 'seminal reason,' Plotinus

elaborates his theory that every determinate existent is produced or

generated through the contemplation by its prior of a higher source, as

we have seen that the One, in viewing itself, produces the Intelligence;

and so, through the contemplation of the One via the Ideas, the

Intelligence produces the logoi spermatikoi ('seminal reasons') that will

serve as the productive power or essence of the Soul, which is the active

or generative principle within Being (cf. V.9.6-7).

ii. Being and Life

Being, for Plotinus, is not some abstract, amorphous pseudo-concept

that is somehow pre-supposed by all thinking. In the context of Plotinus'

cosmological schema, Being is given a determined and prominent place,

even if it is not given, explicitly, a definition; though he does relate it to

the One, by saying that the One is not Being, but "being's begetter"

(V.2.1). Although Being does not, for Plotinus, pre-suppose thought, it

does pre-suppose and make possible all 're-active' or causal generation.

Being is necessarily fecund -- that is to say, it generates or actualizes all

beings, insofar as all beings are contained, as potentialities, in the

'rational seeds' which are the results of the thought or contemplation of

the Intelligence. Being differentiates the unified thought of the

Intelligence -- that is, makes it repeatable and meaningful for those

existents which must proceed from the Intelligence as the Intelligence

proceeds from the One. Being is the principle of relation and

distinguishability amongst the Ideas, or rather, it is that rational

principle which makes them logoi spermatikoi. However, Being is not

simply the productive capacity of Difference; it is also the source of

independence and self-sameness of all existents proceeding from the

Intelligence; the productive unity accomplished through the rational or

dialectical synthesis of the Dyad -- of the Same (tauton) and the

Different (heteron) (cf. V.1.4-5). We may best understand Being, in the

context of Plotinus' thought, by saying that it differentiates and makes

indeterminate the Ideas belonging to the Intelligence, only in order to

return these divided or differentiated ideas, now logoi spermatikoi, to

Sameness or Unity. It is the process of returning the divided and

differentiated ideas to their original place in the chain of emanation that

constitutes Life or temporal existence. The existence thus produced by

or through Being, and called Life, is a mode of intellectual existence

characterized by discursive thought, or that manner of thinking which

divides the objects of thought in order to categorize them and make

them knowable through the relational process of categorization or

'orderly differentiation'. The existents that owe their life to the process

of Being are capable of knowing individual existents only as they relate

to one another, and not as they relate to themselves (in the capacity of

'self-sameness'). This is discursive knowledge, and is an imperfect

image of the pure knowledge of the Intelligence, which knows all beings

in their essence or 'self-sameness' -- that is, as they are purely present to

the Mind, without the articulative mediation of Difference.

c. The Soul

The power of the One, as explained above, is to provide a foundation

(arkhe) and location (topos) for all existents (VI.9.6). The foundation

provided by the One is the Intelligence. The location in which the

cosmos takes objective shape and determinate, physical form, is the

Soul (cf. IV.3.9). Since the Intelligence, through its contemplation of the

One and reflection on its own contents, the Ideas (eide), is both one and

many, the Soul is both contemplative and active: it contemplates the

Intelligence, its prior in the 'chain of existents,' and also extends itself,

through acting upon or actualizing its own thoughts (the logoi

spermatikoi), into the darkness or indeterminacy of multiplicity or

Difference (which is to be identified in this sense with Matter); and by

so doing, the Soul comes to generate a separate, material cosmos that is

the living image of the spiritual or noetic Cosmos contained as a unified

thought within the Intelligence (cp. Plato, Timaeus 37d). The Soul, like

the Intelligence, is a unified existent, in spite of its dual capacity as

contemplator and actor. The purely contemplative part of the Soul,

which remains in constant contact with the Intelligence, is referred to by

Plotinus as the 'higher part' of the Soul, while that part which actively

descends into the changeable (or sensible) realm in order to govern and

directly craft the Cosmos, is the 'lower part,' which assumes a state of

division as it enters, out of necessity, material bodies. It is at the level of

the Soul that the drama of existence unfolds; the Soul, through coming

into contact with its inferior, that is, matter or pure passivity, is

temporarily corrupted, and forgets the fact that it is one of the

Intelligibles, owing its existence to the Intelligence, as its prior, and

ultimately, to the power of the One. It may be said that the Soul is the

'shepherd' or 'cultivator' of the logoi spermatikoi, insofar as the Soul's

task is to conduct the differentiated ideas from the state of fecund

multiplicity that is Being, through the drama of Life, and at last, to

return these ideas to their primal state or divine status as thoughts within

the Intelligence. Plotinus, holding to his principle that one cannot act

without being affected by that which one acts upon, declares that the

Soul, in its lower part, undergoes the drama of existence, suffers,

forgets, falls into vice, etc., while the higher part remains unaffected,

and persists in governing, without flaw, the Cosmos, while ensuring that

all individual, embodied souls return, eventually, to their divine and true

state within the Intelligible Realm. Moreover, since every embodied

soul forgets, to some extent, its origin in the Divine Realm, the drama of

return consists of three distinct steps: the cultivation of Virtue, which

reminds the soul of the divine Beauty; the practice of Dialectic, which

instructs or informs the soul concerning its priors and the true nature of

existence; and finally, Contemplation, which is the proper act and mode

of existence of the soul.

i. Virtue

The Soul, in its highest part, remains essentially and eternally a being in

the Divine, Intelligible Realm. Yet the lower (or active), governing part

of the Soul, while remaining, in its essence, a divine being and identical

to the Highest Soul, nevertheless, through its act, falls into forgetfulness

of its prior, and comes to attach itself to the phenomena of the realm of

change, that is, of Matter. This level at which the Soul becomes

fragmented into individual, embodied souls, is Nature (phusis). Since

the purpose of the soul is to maintain order in the material realm, and

since the essence of the soul is one with the Highest Soul, there will

necessarily persist in the material realm a type of order (doxa) that is a

pale reflection of the Order (logos) persisting in the Intelligible Realm.

It is this secondary or derived order (doxa) that gives rise to what

Plotinus calls the "civic virtues" (aretas politikas) (I.2.1). The "civic

virtues" may also be called the 'natural virtues' (aretas phusikas) (I.3.6),

since they are attainable and recognizable by reflection upon human

nature, without any explicit reference to the Divine. These 'lesser'

virtues are possible, and attainable, even by the soul that has forgotten

its origin within the Divine, for they are merely the result of the

imitation of virtuous men -- that is, the imitation of the Nature of the

Divine Soul, as it is actualized in living existents, yet not realizing that it

is such. There is nothing wrong, Plotinus tells us, with imitating noble

men, but only if this imitation is understood for what it is: a preparation

for the attainment of the true Virtue that is "likeness to God as far as

possible" (cf. I.1.2; and Plato, Theaetetus 176b). Plotinus makes it clear

that the one who possesses the civic virtues does not necessarily possess

the Divine Virtue, but the one who possesses the latter will necessarily

possess the former (I.2.7). Those who imitate virtuous men, for

example, the heroes of old, like Achilles, and take pride in this virtue,

run the risk of mistaking the merely human for the Divine, and therefore

committing the sin of hubris. Furthermore, the one who mistakes the

human for the Divine virtue remains firmly fixed in the realm of opinion

(doxa), and is unable to rise to true knowledge of the Intelligible Realm,

which is also knowledge of one's true self. The exercise of the civic

virtues makes one just, courageous, well-tempered, etc. -- that is, the

civic virtues result in sophrosune, or a well-ordered and cultivated mind.

It is easy to see, however, that this virtue is simply the ability to remain,

to an extent, unaffected by the negative intrusions upon the soul of the

affections of material existence. The highest Virtue consists, on the

other hand, not in a rearguard defense, as it were, against the attack of

violent emotions and disruptive desires, but rather in a positively active

and engaged effort to regain one's forgotten divinity (I.2.6). The highest

virtue, then, is the preparation for the exercise of Dialectic, which is the

tool of divine ordering wielded by the individual soul.

ii. Dialectic

Dialectic is the tool wielded by the individual soul as it seeks to attain

the unifying knowledge of the Divinity; but dialectic is not, for that

matter, simply a tool. It is also the most valuable part of philosophy

(I.3.5), for it places all things in an intelligible order, by and through

which they may be known as they are, without the contaminating

diversity characteristic of the sensible realm, which is the result of the

necessary manifestation of discursive knowledge -- language. We may

best understand dialectic, as Plotinus conceives it, as the process of

gradual extraction, from the ordered multiplicity of language, of a

unifying principle conducive to contemplation. The soul accomplishes

this by alternating "between synthesis and analysis until it has gone

through the entire domain of the intelligible and has arrived at the

principle" (I.3.4, tr. O'Brien). This is to say, on the one hand, that

dialectic dissolves the tension of differentiation that makes each existent

a separate entity, and therefore something existing apart from the

Intelligence; and, on the other hand, that dialectic is the final flourish of

discursive reasoning, which, by 'analyzing the synthesis,' comes to a full

realization of itself as the principle of order among all that exists -- that

is, a recognition of the essential unity of the Soul (cf. IV.1). The

individual soul accomplishes this ultimate act by placing itself in the

space of thinking that is "beyond being" (epekeina tou ontos) (I.3.5). At

this point, the soul is truly capable of living a life as a being that is "at

one and the same time ... debtor to what is above and ... benefactor to

what is below" (IV.8.7, tr. O'Brien). This the soul accomplishes through

the purely intellectual 'act' of Contemplation.

iii. Contemplation

Once the individual soul has, through its own act of will -- externalized

through dialectic -- freed itself from the influence of Being, and has

arrived at a knowledge of itself as the ordering principle of the cosmos,

it has united its act and its thought in one supreme ordering principle

(logos) which derives its power from Contemplation (theoria). In one

sense, contemplation is simply a vision of the things that are -- a

viewing of existence. However, for Plotinus, contemplation is the single

'thread' uniting all existents, for contemplation, on the part of any given

individual existent, is at the same time knowledge of self, of

subordinate, and of prior. Contemplation is the 'power' uniting the One,

the Intelligence, and the Soul in a single all-productive intellectual force

to which all existents owe their life. 'Vision' (theoria), for Plotinus,

whether intellectual or physical, implies not simply possession of the

viewed object in or by the mind, but also an empowerment, given by the

object of vision to the one who has viewed it. Therefore, through the

'act' of contemplation the soul becomes capable of simultaneously

knowing its prior (the source of its power, the Intelligence) and, of

course, of ordering or imparting life to that which falls below the soul in

the order of existence. The extent to which Plotinus identifies

contemplation with a creative or vivifying act is expressed most

forcefully in his comment that: "since the supreme realities devote

themselves to contemplation, all other beings must aspire to it, too,

because the origin of all things is their end as well" (III.8.7, tr. O'Brien).

This means that even brute action is a form of contemplation, for even

the most vulgar or base act has, at its base and as its cause, the impulse

to contemplate the greater. Since Plotinus recognizes no strict principle

of cause and effect in his cosmology, he is forced, as it were, to posit a

strictly intellectual process -- contemplation -- as a force capable of

producing the necessary tension amongst beings in order for there to be

at once a sort of hierarchy and, also, a unity within the cosmos. The

tension, of course, is always between knower and known, and manifests

itself in the form of a 'fall' that is also a forgetting of source, which

requires remedy. The remedy is, as we have seen, the exercise of virtue

and dialectic (also, see above). For once the soul has walked the ways of

discursive knowledge, and accomplished, via dialectic, the necessary

unification, it (the soul) becomes the sole principle of order within the

realm of changeable entities, and, through the fragile synthesis of

differentiation and unity accomplished by dialectic, and actualized in

contemplation, holds the cosmos together in a bond of purely

intellectual dependence, as of thinker to thought. The tension that makes

all of this possible is the simple presence of the pure passivity that is

Matter.

d. Matter

Matter, for Plotinus, may be understood as an eternally receptive

substratum (hupokeimenon), in and by which all determinate existents

receive their form (cf. II.4.4). Since Matter is completely passive, it is

capable of receiving any and all forms, and is therefore the principle of

differentiation among existents. According to Plotinus, there are two

types of Matter -- the intelligible and the sensible. The intelligible type

is identified as the palette upon which the various colors and hues of

intelligible Being are made visible or presented, while the sensible type

is the 'space of the possible,' the excessively fecund 'darkness' or depth

of indeterminacy into which the soul shines its vivifying light. Matter,

then, is the ground or fundament of Being, insofar as the entities within

the Intelligence (the logoi spermatikoi) depend upon this defining or

delimiting principle for their articulation or actualization into

determinate and independent intelligences; and even in the sensible

realm, where the soul achieves its ultimate end in the 'exhaustion' that is

brute activity -- the final and lowest form of contemplation (cf. III.8.2) -

- Matter is that which receives and, in a passive sense, 'gives form to' the

act. Since every existent, as Plotinus tells us, must produce another, in a

succession of dependence and derivation (IV.8.6) which finally ends,

simultaneously, in the passivity and formlessness of Matter, and the

desperation of the physical act, as opposed to purely intellectual

contemplation (although, it must be noted, even brute activity is a form

of contemplation, as described above), Matter, and the result of its

reception of action, is not inherently evil, but is only so in relation to the

soul, and the extent to which the soul becomes bound to Matter through

its act (I.8.14). Plotinus also maintains, in keeping with Platonic

doctrine, that any sensible thing is an image of its true and eternal

counterpart in the Intelligible Realm. Therefore, the sensible matter in

the cosmos is but an image of the purely intellectual Matter existing or

persisting, as noetic substratum, within the Intelligence (nous). Since

this is the case, the confusion into which the soul is thrown by its

contact with pure passivity is not eternal or irremediable, but rather a

necessary and final step in the drama of Life, for once the soul has

experienced the 'chaotic passivity' of material existence, it will yearn

ever more intensely for union with its prior, and the pure contemplation

that constitutes its true existence (IV.8.5).

i. Evil

The Soul's act, as we have seen (above), is dual -- it both contemplates

its prior, and acts, in a generative or, more properly, a governing

capacity. For the soul that remains in contact with its prior, that is, with

the highest part of the Soul, the ordering of material existence is

accomplished through an effortless governing of indeterminacy, which

Plotinus likens to a light shining into and illuminating a dark space (cf.

I.8.14); however, for the soul that becomes sundered, through

forgetfulness, from its prior, there is no longer an ordering act, but a

generative or productive act -- this is the beginning of physical

existence, which Plotinus recognizes as nothing more than a misplaced

desire for the Good (cf. III.5.1). The soul that finds its fulfillment in

physical generation is the soul that has lost its power to govern its

inferior while remaining in touch with the source of its power, through

the act of contemplation. But that is not all: the soul that seeks its end in

the means of generation and production is also the soul that becomes

affected by what it has produced -- this is the source of unhappiness, of

hatred, indeed, of Evil (kakon). For when the soul is devoid of any

referential or orientational source -- any claim to rulership over matter --

it becomes the slave to that over which it should rule, by divine right, as

it were. And since Matter is pure impassivity, the depth or darkness

capable of receiving all form and of being illuminated by the light of the

soul, of reason (logos), when the soul comes under the sway of Matter,

through its tragic forgetting of its source, it becomes like this substratum

-- it is affected by any and every emotion or event that comes its way,

and all but loses its divinity. Evil, then, is at once a subjective or

'psychic' event, and an ontological condition, insofar as the soul is the

only existent capable of experiencing evil, and is also, in its highest

form, the ruler or ordering principle of the material cosmos. In spite of

all this, however, Evil is not, for Plotinus, a meaningless plague upon

the soul. He makes it clear that the soul, insofar as it must rule over

Matter, must also take on certain characteristics of that Matter in order

to subdue it (I.8.8). The onto-theological problem of the source of Evil,

and any theodicy required by placing the source of Evil within the

godhead, is avoided by Plotinus, for he makes it clear that Evil affects

only the soul, as it carries out its ordering activity within the realm of

change and decay that is the countenance of Matter. Since the soul is,

necessarily, both contemplative and active, it is also capable of falling,

through weakness or the 'contradiction' of its dual functions, into

entrapment or confusion amidst the chaos of pure passivity that is

Matter. Evil, however, is not irremediable, since it is merely the result of

privation (the soul's privation, through forgetfulness, of its prior); and so

Evil is remedied by the soul's experience of Love.

ii. Love and Happiness

Plotinus speaks of Love in a manner that is more 'cosmic' than what we

normally associate with that term. Love (eros), for Plotinus, is an

ontological condition, experienced by the soul that has forgotten its true

status as divine governor of the material realm and now longs for its true

condition. Drawing on Plato, Plotinus reminds us that Love (Eros) is the

child of Poverty (Penia) and Possession (Poros) (cf. Plato, Symposium

203b-c), since the soul that has become too intimately engaged with the

material realm, and has forgotten its source, is experiencing a sort of

'poverty of being,' and longs to possess that which it has 'lost'. This

amounts to a spiritual desire, an 'existential longing,' although the result

of this desire is not always the 'instant salvation' or turnabout that

Plotinus recognizes as the ideal (the epistrophe described in Ennead

IV.8.4, for example); oftentimes the soul expresses its desire through

physical generation or reproduction. This is, for Plotinus, but a pale and

inadequate reflection or imitation of the generative power available to

the soul through contemplation. Now Plotinus does not state that human

affection or even carnal love is an evil in itself -- it is only an evil when

the soul recognizes it as the only expression or end (telos) of its desire

(III.5.1). The true or noble desire or love is for pure beauty, i.e., the

intelligible Beauty (noetos kalon) made known by contemplation

(theoria). Since this Beauty is unchangeable, and the source of all

earthly or material, i.e., mutable, beauty, the soul will find true

happiness (eudaimonia) when it attains an unmediated vision (theoria)

of Beauty. Once the soul attains not only perception of this beauty

(which comes to it only through the senses) but true knowledge of the

source of Beauty, it will recognize itself as identical with the highest

Soul, and will discover that its embodiment and contact with matter was

a necessary expression of the Being of the Intelligence, since, as

Plotinus clearly states, as long as there is a possibility for the existence

and engendering of further beings, the Soul must continue to act and

bring forth existents (cf. IV.8.3-4) -- even if this means a temporary

lapse into evil on the part of the individual or 'fragmented' souls that

actively shape and govern matter. However, it must be kept in mind that

even the soul's return to recognition of its true state, and the resultant

happiness it experiences, are not merely episodes in the inner life of an

individual existent, but rather cosmic events in themselves, insofar as

the activities and experiences of the souls in the material realm

contribute directly to the maintenance of the cosmos. It is the individual

soul's capacity to align itself with material existence, and through its

experiences to shape and provide an image of eternity for this purely

passive substance, that constitutes Nature (phusis). The soul's turnabout

or epistrophe, while being the occasion of its happiness, reached

through the desire that is Love, is not to be understood as an

apokatastasis or 'restoration' of a fragmented cosmos. Rather, we must

understand this process of the Soul's fragmentation into individual souls,

its resultant experiences of evil and love, and its eventual attainment of

happiness, as a necessary and eternal movement taking place at the final

point of emanation of the power that is the One, manifested in the

Intelligence, and activated, generatively, at the level of Soul.

iii. A Note on Nature (phusis)

One final statement must be made, before we exit this section on

Plotinus' Metaphysics and Cosmology, concerning the status of Nature

in this schema. Nature, for Plotinus, is not a separate power or principle

of Life that may be understood independently of the Soul and its relation

to Matter. Also, since the reader of this article may find it odd that I

would choose to discuss 'Love and Happiness' in the context of a general

metaphysics, let it be stated clearly that the Highest Soul, and all the

individual souls, form a single, indivisible entity, The Soul (psuche)

(IV.1.1), and that all which affects the individual souls in the material

realm is a direct and necessary outgrowth of the Being of the Intelligible

Cosmos (I.1.8). Therefore, it follows that Nature, in Plotinus' system, is

only correctly understood when it is viewed as the result of the

collective experience of each and every individual soul, which Plotinus

refers to as the 'We' (emeis) (I.1.7) -- an experience, moreover, which is

the direct result of the souls fragmentation into bodies in order to govern

and shape Matter. For Matter, as Plotinus tells us, is such that the divine

Soul cannot enter into contact with it without taking on certain of its

qualities; and since it is of the nature of the Highest Soul to remain in

contemplative contact with the Intelligence, it cannot descend, as a

whole, into the depths of material differentiation. So the Soul divides

itself, as it were, between pure contemplation and generative or

governing act -- it is the movement or moment of the soul's act that

results in the differentiation of the active part of Soul into bodies. It

must be understood, however, that this differentiation does not

constitute a separate Soul, for as we have already seen, the nature and

essence of all intelligible beings deriving from the One is twofold -- for

the Intelligence, it is the ability to know or contemplate the power of the

One, and to reflect upon that knowledge; for the Soul it is to

contemplate the Intelligence, and to give active form to the ideas

derived from that contemplation. The second part of the Soul's nature or

essence involves governing Matter, and therefore becoming an entity at

once contemplative and unified, and active and divided. So when

Plotinus speaks of the 'lower soul,' he is not speaking of Nature, but

rather of that ability or capacity of the Soul to be affected by its actions.

Since contemplation, for Plotinus, can be both purely noetic and

accomplished in repose, and 'physical' and carried out in a state of

external effort, so reflection can be both noetic and physical or affective.

Nature, then, is to be understood as the Soul reflecting upon the active

or physical part of its eternal contemplation. The discussion of Plotinus'

psychological and epistemological theories, which now follows, must be

read as a reflection upon the experiences of the Soul, in its capacity or

state as fragmented and active unity.

3. Psychology and Epistemology

Plotinus' contributions to the philosophical understanding of the

individual psyche, of personality and sense-perception, and the essential

question of how we come to know what we know, cannot be properly

understood or appreciated apart from his cosmological and metaphysical

theories. However, the Enneads do contain more than a few treatises and

passages that deal explicitly with what we today would refer to as

psychology and epistemology. Plotinus is usually spurred on in such

investigations by three over-arching questions and difficulties: (1) how

the immaterial soul comes to be united with a material body, (2) whether

all souls are one, and (3) whether the higher part of the soul is to be held

responsible for the misdeeds of the lower part. Plotinus responds to the

first difficulty by employing a metaphor. The Soul, he tells us, is like an

eternal and pure light whose single ray comes to be refracted through a

prism; this prism is matter. The result of this refraction is that the single

ray is 'fragmented' into various and multi-colored rays, which give the

appearance of being unique and separate rays of light, but yet owe their

source to the single pure ray of light that has come to illumine the

formerly dark 'prism' of matter.

If the single ray of light were to remain the same, or rather, if it were to

refuse to illuminate matter, its power would be limited. Although

Plotinus insists that all souls are one by virtue of owing their being to a

single source, they do become divided amongst bodies out of necessity -

- for that which is pure and perfectly impassive cannot unite with pure

passivity (matter) and still remain itself. Therefore, the Higher Soul

agrees, as it were, to illuminate matter, which has everything to gain and

nothing to lose by the union, being wholly incapable of engendering

anything on its own. Yet it must be remembered that for Plotinus the

Higher Soul is capable of giving its light to matter without in any way

becoming diminished, since the Soul owes its own being to the

Intelligence which it contemplates eternally and effortlessly. The

individual souls -- the 'fragmented rays of light' -- though their source is

purely impassive, and hence not responsible for any misdeeds they may

perform, or any misfortunes that may befalls them in their incarnation,

must, themselves, take on certain characteristics of matter in order to

illuminate it, or as Plotinus also says, to govern it. One of these

characteristics is a certain level of passivity, or the ability to be affected

by the turbulence of matter as it groans and labors under the vivifying

power of the soul, as though in the pangs of childbirth (cf. Plato, Letter

II. 313a). This is the beginning of the individual soul's personality, for it

is at this point that the soul is capable of experiencing such emotions

like anger, fear, passion, love, etc. This individual soul now comes to be

spoken of by Plotinus as if it were a separate entity by. However, it must

be remembered that even the individual and unique soul, in its

community (koinon) with a material body, never becomes fully divided

from its eternal and unchanging source. This union of a unique,

individual soul (which owes its being to its eternal source) with a

material body is called by Plotinus the living being (zoon). The living

being remains, always, a contemplative being, for it owes its existence

to a prior, intelligible principle; but the mode of contemplation on the

part of the living being is divided into three distinct stages, rising from a

lesser to a greater level of intelligible ordering. These stages are: (1)

pathos, or the immediate disturbance undergone by the soul through the

vicissitudes of its union with matter, (2) the moment at which the

disturbance becomes an object of intelligible apprehension (antilepsis),

and (3) the moment at which the intelligible object (tupon) becomes

perceived through the reasoning faculty (dianoia) of the soul, and duly

ordered or judged (krinein). Plotinus call this three-fold structure, in its

unity, sense- perception (aisthesis).

We may best understand Plotinus' theory of perception by describing it

as a 'creation' of intelligible objects, or forms, from the raw material

(hule) provided by the corporeal realm of sensation. The individual

souls then use these created objects as tools by which to order or govern

the turbulent realm of vivified matter. The problem arises when the soul

is forced to think 'through' or with the aid of these constructed images of

the forms (eide), these 'types' (tupoi). This is the manner of discursive

reasoning that Plotinus calls dianoia, and which consists in an act of

understanding that owes its knowledge (episteme) to objects external to

the mind, which the mind, through sense-perception, has come to 'grasp'

(lepsis). Now since the objects which the mind comes to 'grasp' are the

product of a soul that has mingled, to a certain extent, with matter, or

passivity, the knowledge gained by dianoia can only be opinion (doxa).

The opinion may indeed be a correct one, but if it is not subject to the

judgment of the higher part of the soul, it cannot properly be called true

knowledge (alethes gnosis). Furthermore, the reliance on the products of

sense-perception and on dianoia may lead the soul to error and to

forgetfulness of its true status as one with its source, the Higher Soul.

And although even the soul that falls the furthest into error and

forgetfulness is still, potentially, one with the Higher Soul, it will be

subject to judgment and punishment after death, which takes the form,

for Plotinus, of reincarnation. The soul's salvation consists of bringing

its mind back into line with the reasoning power (logos) of its source,

which it also is -- the Soul. All order in the physical cosmos proceeds

from the power of the Soul, and the existence of individual souls is

simply the manner in which the Soul exercises its governing power over

the realm of passive nature. When the individual soul forgets this primal

reality or truth -- that it is the principle of order and reason in the

cosmos -- it will look to the products of sense-perception for its

knowledge, and will ultimately allow itself to be shaped by its

experiences, instead of using its experiences as tools for shaping the

cosmos.

a. The Living Being

What Plotinus calls the "living being" (zoon) is what we would refer to,

roughly, as the human-being, or the individual possessed of a distinct

personality. This being is the product of the union of the lower or active

part of the soul with a corporeal body, which is in turn presided over by

the Higher Soul, in its capacity as reasoning power, imparted to all

individual souls through their ceaseless contemplation of their source

(I.1.5-7). The "living being," then, may be understood as a dual nature

comprising a lower or physically receptive part, which is responsible for

transferring to the perceptive faculty the sensations produced in the

lower or 'irrational' part of the soul through its contact with matter (the

body), and a higher or 'rational' part which perceives these sensations

and passes judgment on them, as it were, thereby producing that lower

form of knowledge called episteme in Greek, that is contrasted with the

higher knowledge, gnosis, which is the sole possession of the Higher

Soul. Plotinus also refers to this dual nature as the 'We' (emeis), for

although the individual souls are in a sense divided and differentiated

through their prismatic fragmentation (cf. I.1.8, IV.3.4, and IV.9.5), they

remain in contact by virtue of their communal contemplation of their

prior -- this is the source of their unity. One must keep in mind,

however, that the individual souls and the Higher Soul are not two

separate orders or types of soul, nor is the "living being" a third entity

derived from them. These terms are employed by Plotinus for the sole

purpose of making clear the various aspects of the Soul's governing

action, which is the final stage of emanation proceeding from the

Intelligence's contemplation of the power of the One. The "living being"

occupies the lowest level of rational, contemplative existence. It is the

purpose of the "living being" to govern the fluctuating nature of matter

by receiving its impressions, and turning them into intelligible forms for

the mind of the soul to contemplate, and make use of, in its ordering of

the cosmos. Now in order to receive the impressions or sensations from

material existence, the soul must take on certain characteristics of matter

(I.8.8-9) -- the foremost characteristic being that of passivity, or the

ability to undergo disruptions in one's being, and remain affected by

these disturbances. Therefore, a part of the "living being" will, of

necessity, descend too far into the material or changeable realm, and

will come to unite with its opposite (that is, pure passivity) to the point

that it falls away from the vivifying power of the Soul, or the reasoning

principle of the 'We.' In order to understand how this occurs, how it is

remedied, and what are the consequences for the Soul and the cosmos

that it governs, a few words must be said concerning sense-perception

and memory.

b. Sense-Perception and Memory

Sense-perception, as Plotinus conceives it, may be described as the

production and cultivation of images (of the forms residing in the

Intelligence, and contemplated by the Soul). These images aid the soul

in its act of governing the passive, and for that reason disorderly, realm

of matter. The soul's experience of bodily sensation (pathos) is an

experience of something alien to it, for the soul remains always what it

is: an intellectual being. However, as has already been stated, in order

for the soul to govern matter, it must take on certain of matter's

characteristics. The soul accomplishes this by 'translating' the immediate

disturbances of the body -- i.e., physical pain, emotional disturbances,

even physical love or lust -- into intelligible realties (noeta) (cf. I.1.7).

These intelligible realities are then contemplated by the soul as 'types'

(tupoi) of the true images (eidolon) 'produced' through the Soul's eternal

contemplation of the Intelligence, by virtue of which the cosmos persists

and subsists as a living image of the eternal Cosmos that is the

Intelligible Realm. The individual souls order or govern the material

realm by bringing these 'types' before the Higher Soul in an act of

judgment (krinein), which completes the movement or moment of

sense-perception (aisthesis). This perception, then, is not a passive

imprinting or 'stamping' of a sensible image upon a receptive soul;

rather, it is an action of the soul, indicative of the soul's natural,

productive power (cf. IV.6.3). This 'power' is indistinguishable from

memory (mnemes), for it involves, as it were, a recollection, on the part

of the lower soul, of certain 'innate' ideas, by which it is able to perceive

what it perceives -- and most importantly, by virtue of which it is able to

know what it knows. The soul falls into error only when it 'falls in love'

with the 'types' of the true images it already contains, in its higher part,

and mistakes these 'types' for realities. When this occurs, the soul will

make judgments independently of its higher part, and will fall into 'sin'

(hamartia), that is, it will 'miss the mark' of right governance, which is

its proper nature. Since such a 'fallen' soul is almost a separate being (for

it has ceased to fully contemplate its 'prior,' or higher part), it will be

subject to the 'judgment' of the Higher Soul, and will be forced to endure

a chain of incarnations in various bodies, until it finally remembers its

'true self,' and turns its mind back to the contemplation of its higher part,

and returns to its natural state (cf. IV.8.4). This movement is necessary

for the maintenance of the cosmos, since, as Plotinus tells us, "the

totality of things cannot continue limited to the intelligible so long as a

succession of further existents is possible; although less perfect, they

necessarily are because the prior existent necessarily is" (IV.8.3, tr.

O'Brien). No soul can govern matter and remain unaffected by the

contact. However, Plotinus assures us that the Highest Soul remains

unaffected by the fluctuations and chaotic affections of matter, for it

never ceases to productively contemplate its prior -- which is to say: it

never leaves its proper place. It is for this reason that even the souls that

'fall' remain part of the unity of the 'We,' for despite any forgetfulness

that may occur on their part, they continue to owe their persistence in

being to the presence of their higher part -- the Soul (cf. IV.1 and IV.2,

"On the Essence of the Soul").

c. Individuality and Personality

The individual souls that are disseminated throughout the cosmos, and

the Soul that presides over the cosmos, are, according to Plotinus, an

essential unity. This is not to say that he denies the unique existence of

the individual soul, nor what we would call a personality. However,

personality, for Plotinus, is something accrued, an addition of alien

elements that come to be attached to the pure soul through its

assimilative contact with matter (cf. IV.7.10, and cp. Plato, Republic

611b-612a). In other words, we may say that the personality is, for

Plotinus, a by-product of the soul's governance of matter -- a governance

that requires a certain degree of affectivity between the vivifying soul

and its receptive substratum (hupokeimenon). The soul is not really

'acted upon' by matter, but rather receives from the matter it animates,

certain unavoidable impulses (horme) which come to limit or bind

(horos) the soul in such a way as to make of it a "particular being,"

possessing the illusory quality of being distinct from its source, the Soul.

Plotinus does, however, maintain that each "particular being" is the

product, as it were, of an intelligence (a logos spermatikos), and that the

essential quality of each 'psychic manifestation' is already inscribed as a

thought with the cosmic Mind (Nous); yet he makes it clear that it is

only the essence (ousia) of the individual soul that is of Intelligible

origin (V.7.1-3). The peculiar qualities of each individual, derived from

contact with matter, are discardable accruements that only serve to

distort the true nature of the soul. It is for this reason that the notion of

the 'autonomy of the individual' plays no part in the dialectical onto-

theology of Plotinus. The sole purpose of the individual soul is to order

the fluctuating representations of the material realm, through the proper

exercise of sense-perception, and to remain, as far as is possible, in

imperturbable contact with its prior. The lower part of the soul, the seat

of the personality, is an unfortunate but necessary supplement to the

Soul's actualization of the ideas it contemplates. Through the soul's 'gift'

of determinate order to the pure passivity that is matter, this matter

comes to 'exist' in a state of ever-changing receptivity, of chaotic

malleability. This malleability is mirrored in and by the accrued

'personality' of the soul. When this personality is experienced as

something more than a conduit between pure sense-perception and the

act of judgment that makes the perception(s) intelligible, then the soul

has fallen into forgetfulness. At this stage, the personality serves as a

surrogate to the authentic existence provided by and through

contemplation of the Soul.

4. Ethics

The highest attainment of the individual soul is, for Plotinus, "likeness

to God as far as is possible" (I.2.1; cf. Plato, Theaetetus 176b). This

likeness is achieved through the soul's intimate state of contemplation of

its prior -- the Higher Soul -- which is, in fact, the individual soul in its

own purified state. Now since the Soul does not come into direct contact

with matter like the 'fragmented,' individual souls do, the purified soul

will remain aloof from the disturbances of the realm of sense (pathos)

and will no longer directly govern the cosmos, but leave the direct

governance to those souls that still remain enmeshed in matter (cf.

VI.9.7). The lower souls that descend too far into matter are those souls

which experience most forcefully the dissimilative, negative affectivity

of vivified matter. It is to these souls that the experience of Evil falls.

For this reason, Plotinus was unable to develop a rigorous ethical system

that would account for the responsibilities and moral codes of an

individual living a life amidst the fluctuating realm of the senses.

According to Plotinus, the soul that has descended too far into matter

needs to "merely think on essential being" in order to become reunited

with its higher part (IV.8.4). This seems to constitute Plotinus' answer to

any ethical questions that may have been posed to him. In fact, Plotinus

develops a radical stance vis-a-vis ethics, and the problem of human

suffering. In keeping with his doctrine that the higher part of the soul

remains wholly unaffected by the disturbances of the sense-realm,

Plotinus declares that only the lower part of the soul suffers, is subject to

passions, and vices, etc. In order to drive the point home, Plotinus

makes use of a striking illustration. Invoking the ancient torture device

known as the Bull of Phalaris (a hollow bronze bull in which a victim

was placed; the bull was then heated until it became red hot), he tells us

that only the lower part of the soul will feel the torture, while the higher

part remains in repose, in contemplation (I.4.13). Although Plotinus

does not explicitly say so, we may assume that the soul that has reunited

with its higher part will not feel the torture at all. Since the higher part

of the soul is (1) the source and true state of existence of all souls, (2)

cannot be affected in any way by sensible affections, and (3) since the

lower soul possesses of itself the ability to free itself from the bonds of

matter, all particular questions concerning ethics and morality are

subsumed, in Plotinus' system, by the single grand doctrine of the soul's

essential imperturbability. The problems plaguing the lower soul are not,

for Plotinus, serious issues for philosophy. His general attitude may be

summed up by a remark made in the course of one of his discussions of

'Providence':

"A gang of lads, morally neglected, and in that respect inferior to the

intermediate class, but in good physical training, attack and overthrow

another set, trained neither physically nor morally, and make off with

their food and their dainty clothes. What more is called for than a

laugh?" (III.2.8, tr. MacKenna).

Of course, Plotinus was no anarchist, nor was he an advocate of

violence or lawlessness. Rather, he was so concerned with the welfare

and the ultimate salvation of each individual soul, that he elevated

philosophy -- the highest pursuit of the soul -- to the level of a divine

act, capable of purifying each and every soul of the tainting accruements

of sensual existence. Plotinus' last words, recorded by Porphyry, more

than adequately summarize the goal of his philosophy: "Strive to bring

back the god in yourselves to the God in the All" (Life of Plotinus 2).

5. References and Further Reading

Elmer O'Brien, S. J. (1964) tr., The Essential Plotinus: Representative Treatises From The Enneads (Hackett Publishing).

This fine translation of the more accessible, if not always most relevant,

treatises of Plotinus serves as a valuable introduction to the work of a

difficult and often obscure thinker. The Introduction by O'Brien is

invaluable.

Plotinus, The Enneads, tr. Stephen MacKenna, with Introduction and Notes by John Dillon (Penguin Books: 1991).

Stephen MacKenna's rightly famous translation of Plotinus is more

interpretive than literal, and often less clear to a modern English reader

than what is to be found in O'Brien's translation. However, before

delving into the original Greek of Plotinus, one would do well to

familiarize oneself with the poetic lines of MacKenna. The Penguin

edition, although unfortunately abridged, contains an excellent

Introduction by John Dillon, as well as a fine article by Paul Henry, S.

J., "The Place of Plotinus in the History of Thought." Also included is

MacKenna's translation of Porphyry's Life of Plotinus.

Plotinus, The Enneads, tr. A. H. Armstrong, including the Greek, in 7 volumes (Loeb Classical Library, Harvard-London: 1966-1968).

This is a readily available edition of Plotinus' Greek text. Armstrong's

translation is quite literal, but for that reason, often less than helpful in

rendering the subtleties of Plotinus' thought. For the reader who is ready

to tackle Plotinus' difficult Greek, it is recommended that she make use

of the Loeb edition in conjunction with the translations of O'Brien and

MacKenna, relying only marginally on Armstrong for guidance.

Porphyry, Launching-Points to the Realm of Mind, tr. Kenneth Guthrie (Phanes Press: 1988). [A translation of Pros ta noeta aphorismoi]

This little introduction to Plotinus' philosophy by his most famous

student is highly interesting, and quite valuable for an understanding of

Plotinus' influence on later Platonists. However, as an accurate

representation of Plotinus' thought, this treatise falls short. Porphyry

often develops his own unique interpretations and arguments under the

guise of a commentary on Plotinus. But that is as it should be. The

greatest student is often the most violently original interpreter of his

master's thought.

Frederick Copleston, S. J. A History of Philosophy: Volume 1, Greece and Rome, Part II (Image Books: 1962).

This history of philosophy is considered something of a classic in the

field, and the section on Plotinus is well worth reading. However,

Copleston's analysis of Plotinus' system represents the orthodox

scholarly interpretation of Plotinus that has persisted up until the present

day, with all its virtues and flaws. The account in the history book is no

substitute for a careful study of Plotinus' text, although it does provide

useful pointers for the beginner.

Kathleen Freeman, Ancilla to the Pre-Socratic Philosophers (Harvard University Press: 1970).

This is a complete English translation of the Fragments in Diels,

Fragmente der Vorsokratiker, the standard edition of the surviving

fragments of the Pre-Socratic philosophers. The study of these

fragments, especially Parmenides, Heraclitus, Empedocles, and

Anaxagoras, provides an essential background for the study of Plotinus.

Jacques Derrida, Speech and Phenomena, tr. David B. Allison (Northwestern University Press: 1973).

The essay "Form and Meaning: A Note on the Phenomenology of

Language," in this edition, literally has Plotinus written all 'oeuvre' it.

To understand Plotinus in the fullest fashion, don't forget to familiarize

yourself with Plato's Symposium, Phaedrus, Phaedo, the Republic, and

the Letters (esp. II and VII), not to mention Aristotle, the Stoics and the

Epicureans, the Hellenistic Astrologers, the Gnostics, the Hermetic

Corpus, Philo and Origen.