Nicaea Library › Library

Plotinus: Complete Works, Vol. 1

The Enneads, in the order written: the One, Intellect and Soul. The Neoplatonism Augustine read before his conversion and the Greek Fathers corrected.

Edition: Project Gutenberg · www.gutenberg.org

Free to read, with no account needed. Public domain or openly licensed, with every source named.

From the opening: VII. Various Disciples of Plotinos

Plotinos had a great number of auditors and disciples, who were attracted to his courses by love of philosophy.

Among this number was Amelius of Etruria, whose true name was Gentilianus. He did indeed insist that in his name the letter "l" should be replaced by "r," so that his name should read "Amerius," from "ameria" (meaning indivisibility, though Suidas states that it was derived from the town of Ameria, in the province of Umbria), and not Amelius, from "amellia" (negligence).

A very zealous disciple of Plotinos was a physician from Scythopolis (or, Bethshean, in Palestine), named Paulinus, whose mind was full of ill-digested information and whom Amelius used to call Mikkalos (the tiny).

Eustochius of Alexandria, also a physician, knew Plotinos at the end of his life, and remained with him until his death, to care for him. Exclusively occupied with the teachings of Plotinos, he himself became a genuine philosopher.

Zoticus, also, attached himself to Plotinos. He was both critic and poet; he corrected the works of Antimachus, and beautifully versified the fable of the Atlantidae. His sight gave out, however, and he died shortly before Plotinos. Paulinus also, died before Plotinos.

Zethus was one of the disciples of Plotinos. He was a native of Arabia, and had married the daughter of Theodosius, friend of Ammonius. He was a physician, and much beloved by Plotinos, who sought to lead him to withdraw from public affairs, for which he had considerable aptitude; and with which he occupied himself with zeal. Plotinos lived in very close relations with him; he even retired to the country estate of Zethus, distant six miles from Minturnae.

Castricius, surnamed Firmus, had once owned this estate. Nobody, in our times, loved virtue more than Firmus. He held Plotinos in the deepest veneration. He rendered Amelius the same services that might have been rendered by a good servant, he displayed for me the attentions natural towards a brother. Nevertheless this man, who was so attached to Plotinos, remained engaged in public affairs.

Several senators, also, came to listen to Plotinos. Marcellus, Orontius, Sabinillus and Rogatianus applied themselves, under Plotinos, to the study of philosophy.

The latter, who also was a member of the senate, had so detached himself from the affairs of life, that he had abandoned all his possessions, dismissed all his attendants, and renounced…

Keep reading in the library →

Contents (432 sections)

  1. Opening
  2. Opening (continued)
  3. Opening (continued)
  4. Preface 1
  5. In Sources, Development and Influence
  6. Concordance of Enneads and Chronological Numbers
  7. Concordance of Chronological Numbers and Enneads
  8. I. Plotinos, Like Porphyry, Despised His Physical Nature, but a Picture of Him Was Secured
  9. II. Sickness and Death of Plotinos; His Birthday Unknown
  10. III. Plotinos's Early Education
  11. The School of Ammonius
  12. Plotinos an Unsystematic Teacher
  13. Amelius, Plotinos's First Secretary
  14. IV. How Porphyry Came to Plotinos for the First Time, in 253
  15. Plotinos's Books of the First Period (the Amelian Period)
  16. V. How Porphyry Came to Plotinos for the Second Time (a. D. 263-269)
  17. Plotinos's Books of the Second Period (the Porphyrian Period)
  18. VI. Plotinos's Books of the Third Period (the Eustochian Period)
  19. VII. Various Disciples of Plotinos
  20. VIII. Personal Characteristics of Plotinos
  21. IX. Plotinos as Guardian and Arbitrator
  22. X. How Plotinos Treated His Adversary, Olympius
  23. Homage to Plotinos from a Visiting Egyptian Priest
  24. Plotinos's Attitude Towards the Public Mysteries
  25. XI. Plotinos as Detective and as Prophet; Porphyry Saved from Suicide
  26. XII. the Project of a Platonopolis Comes to Naught
  27. XIII. Personal Characteristics of Plotinos's Delivery
  28. XIV. Philosophical Relations of Plotinos
  29. XV. Porphyry Earned Recognition at the School of Plotinos
  30. XVI. Plotinos's Polemic against the Gnostics
  31. XVII. Start of the Amelio-Porphyrian Controversy, Over Numenius
  32. XVIII. Polemic Between Amelius and Porphyry; Amelius Teaches Porphyry
  33. XIX. How the Works of Plotinos Were Put into Shape
  34. XX. Opinion of Longinus, the Great Critic, About Plotinos
  35. XXI. Results of Longinus's Criticism and Vindication of Plotinos's Originality
  36. XXII. the Apollonian Oracle About Plotinos
  37. XXIII. Personal Characteristics of Plotinos; the Ecstatic Trances
  38. XXIV. Contents of the Various Enneads
  39. The First Ennead contains the writings that treat of Morals. They are
  40. The Fourth Ennead, therefore, contains all that relates to Psychology
  41. Life of Plotinos, by Eunapius
  42. Life of Plotinos, by Suidas
  43. First Ennead, Book Sixth
  44. Review of Beauty of Daily Life
  45. Problems concerning Higher Beauty
  46. What Is the Principle by Participation in Which the Body Is Beautiful?
  47. Polemic against Symmetry, the Stoic Definition of Beauty
  48. Beauty Consists in Kinship to the Soul
  49. Beauty Consists in Participation in a Form
  50. The Soul Appreciates the Beautiful by an Aesthetic Sense
  51. Instances of Correspondence of Outer Sense Beauty with Its Idea
  52. Transition from Sense Beauty to Intellectual Beauty
  53. Interior Beauties Could Not Be Appreciated Without an Interior Model
  54. Moral Beauties More Delightful Than Sense-Beauties
  55. They Who Feel These Sentiments Most Keenly Are Called Lovers
  56. The Cause of These Emotions Is the Invisible Soul
  57. Love of Beauty Explained by Aversion for Opposite
  58. Ugliness Is Only a Foreign Accretion
  59. Virtues Are Only Purifications
  60. The Soul's Welfare Is to Resemble the Divinity
  61. Approach to the Good Consists in Simplification
  62. The Supreme Purpose of Life Is the Ecstatical Vision of God
  63. The Method to Achieve Ecstasy Is to Close the Eyes of the Body
  64. How to Fly to Our Fatherland
  65. How to Train This Interior Vision
  66. The Landmarks of the Path to Ecstasy
  67. Fourth Ennead, Book Seven
  68. Is the Soul Immortal?
  69. The Body as the Instrument of the Soul
  70. The Body Is Composite, and Therefore Perishable
  71. The Soul Is the Individuality, as Its Form, and as a Skilled Workman
  72. If the Soul Is Incorporeal, We Must Study Incorporeality
  73. A. — the Soul Is Not Corporeal (as the Stoics Thought)
  74. Neither Mixture nor Its Principle Will Explain Life as a Body
  75. No Atomic Aggregation Could Produce a Self-Harmonizing Unity
  76. Soul Is a Simple Substance, While Every Body Is Composed of Matter and Form
  77. If Soul Is Only an Affection of Matter, Whence That Affection?
  78. No Body Could Subsist Without the Power of the Universal Soul
  79. If the Soul Is Not Simple Matter, She Must Be a Substantial Form
  80. The Body Exerts a Uniform Action, While the Soul Exerts a Varied One
  81. Three More Proofs of the Incorporeity of the Soul
  82. Bodies Can Lose Parts, Not So the Soul
  83. The Soul Is Everywhere Entire; That Is Not the Case with the Body
  84. The Body Could Not Possess Sensation
  85. Impossibility for the Body to Have Sensation
  86. Against the Stoics, Sensations Are Not Impressions of a Seal on Wax
  87. Sensation Cannot Be Relayed from Sense-Organ to Directing Principle
  88. The Body Cannot Think
  89. The Body Cannot Possess Virtue
  90. If Virtue Were Corporeal It Would Be Perishable
  91. Bodies Are Active Only by Means of Incorporeal Powers
  92. Why Bodies Are Activated by Incorporeal Powers
  93. The Soul Can Penetrate the Body; but Two Bodies Cannot Penetrate Each Other
  94. The Stoic Development from Habit to Soul and Intelligence Would Make the Perfect Arise…
  95. II. the Soul Is Neither the Harmony nor Entelechy of the Body — the Soul Is the Harmony…
  96. Why the Soul Is Not a Harmony
  97. The Soul Is Not the Entelechy of the Body (Polemic against Aristotle). Aristotle's…
  98. If the Soul Is an Entelechy, She Is a Different One Than Aristotle's
  99. If an Entelechy Be Granted, It Is Inseparable from the Body
  100. Neither Could the Soul of Growth Be an Entelechy
  101. The Entelechy Is Not a Form of the Body, as the Soul Transmigrates
  102. The Soul Is an Incorporeal and Immortal Essence. the Soul Being None of Corporeal…
  103. The Persistence of the Changeable Implies the Eternal in the Background
  104. The Soul Is Incorporeal Because of Her Kinship with the Divine
  105. The Soul, Like Other Things, Should Be Judged in Her Purest Condition
  106. Even on the Stoic Hypothesis the Soul Must Be Immortal
  107. There Is No Conceivable Way in Which Soul Could Perish
  108. Descent into the Body Need Not Conflict with the Eternity of Soul
  109. The Soul as the Artist of the Universe
  110. All Souls Have Immortality, Even If Sunk into Animals or Plants
  111. Even If the Soul Has Different Parts, the Original Parts Survive
  112. The Historic Evidence for Immortality of the Soul
  113. Third Ennead, Book First
  114. Possible Theories About Fate
  115. Except the First, All Things Are Caused
  116. Stoic and Epicurean Causeless Origin Really the Utmost Determinism
  117. Every Good Thing Has Some Cause; Nature Being the Ultimate Cause
  118. Proximate Causes Are Unsatisfactory; We Must Seek the Ultimate Ones
  119. Materialists Support Determinism
  120. Heraclitus, Though More Spiritual, Is Also Determinist
  121. The Astrologers Make Cosmic Deductions from Prognostication
  122. The Stoic Determinism Is Based on Various Theories
  123. The Physical Theories Are Absurd
  124. The Stoic Polemic against the Epicureans
  125. Application of This Polemic to the Physicists
  126. Restatement of Heraclitus's Position
  127. This Would Interfere with Self-Consciousness and Responsibility
  128. Restatement of the Astrological Theory of Fate
  129. Refutation of the Astrological System
  130. Horoscopes Questioned; They Do Not Account for Simultaneous Differences
  131. Heredity More Important Than Star-Influence; Continuation
  132. Stars Affect the Physical, Not the Mental Being
  133. Irrational Claims of Astrologers
  134. Stars Serve as Letters in Which to Read Nature
  135. Restatement of the Stoic Doctrine, and the Heraclitian
  136. Alexander of Aphrodisia's Polemic against the Stoics
  137. The Human Soul as an Independent Principle
  138. The Soul Is Free When Following Reason
  139. The Soul Obeys Fate Only When Evil
  140. Fourth Ennead, Book First
  141. Fifth Ennead, Book Nine
  142. The Sensual Man, the Moral, and the Spiritual
  143. The Higher Region Reached Only by Those Who Are Born Philosophers
  144. Love Is Transformed into Progressively Higher Stages
  145. Proofs for the Existence and Nature of Intelligence
  146. In the Human World Everything Is a Composite of Form and Matter
  147. The World-Soul Also Is a Compound of Form and Matter
  148. Why Our Ascent Cannot Stop with the Soul
  149. Intelligence Is in Actualization Because Its Thought Is Identical with Its Essence or…
  150. Reasons, as Archetypes, Must Have Existed Before Stoic "Habit," Nature or Soul
  151. Intelligence Is Postulated by the General Necessities of the World
  152. Intelligence Contains All Beings Generatively
  153. There Are Scientific Notions That Are Posterior, but Some That Are Prior
  154. Thought Is the Form, Shape the Actualization of the Being
  155. Intelligence Contains the Universal Archetype
  156. In the Sense-World Only Those Things That Are Forms Proceed from Intelligence
  157. Natural Characteristics Are Derived from the Categories in the Intelligible
  158. The Intelligible World Fails to Contain Earthly Imperfections
  159. Some Arts Are Purely Earthly; Others, Like Music, Intelligible
  160. There Are Many Auxiliary Arts Which Help the Progress of Nature
  161. Other Arts Are Intelligible When Applied to the Intelligible
  162. The Intelligible World Contains Only Universal Ideas; Particularities Are Derived from…
  163. Besides Ideas of Individual Souls and Intelligence, the Intelligible World Contains the…
  164. The Supreme Being Entirely One Does Not Explain the Origin of the Manifold
  165. The Soul Receives Accidents from Matter, but Defects Are Not in the Intelligible
  166. Not All Earthly Entities Have Corresponding Ideas
  167. Even the Arts Are Dependent on the Soul
  168. Fourth Ennead, Book Eighth
  169. The Experience of Ecstasy Leads to Questions
  170. Heraclitus, the Originator of These Questions, Answers Them Obscurely
  171. Empedocles, as a Poet, Tells of Pythagorean Myths
  172. Plato Says Many Contradictory Things That Are Beautiful and True
  173. Questions Raised by Plato's Theories
  174. Human Bodies Are More Difficult to Manage Than the World-Body
  175. How the Two-Fold Soul Exerts a Two-Fold Providence
  176. Star-Souls, Like Unincarnate Souls, Govern the World Untroubledly
  177. Differences Between Human and Cosmic Incarnation
  178. The Rational Soul Possesses Also an Individuality
  179. Incarnate Souls Weaken Because They Contemplate the Individual
  180. This Process Explains the Classic Expressions About Her Condition
  181. Souls as Amphibians
  182. Souls Descending to Help Are Sent by God
  183. The Two Possible Faults of the Soul
  184. Prompt Flight Here Below Leaves the Soul Unharmed by Her Stay Here
  185. Continuous Procession Necessary to the Supreme
  186. Sense-Objects Are Necessary as Revealers of the Eternal
  187. The Soul's Nature Is of an Intermediate Kind
  188. The Procession of Intelligence Is an Excursion Downwards and Upwards
  189. The Universal Soul, However, Is Not Disturbed by the Urgencies Below Her
  190. The Soul Does Not Entirely Enter into the Body
  191. Fifth Ennead, Book Four
  192. Necessity of the Existence of the First
  193. The First Necessarily Begets a Second, Which Must Be Perfect
  194. Intelligence Cannot Be the First, and Ranks All Else
  195. The First and Second as Higher and Lower Intelligible Entities
  196. The Second Is the Actualization of the Potentiality of the First
  197. How the First Is Above All Being
  198. Fourth Ennead, Book Nine
  199. If All Souls Be One in the World-Soul, Why Should They Not Together Form One?
  200. Souls May Not Form a Numeric Unity, but May Form a Generic Unity
  201. The Unity of the Principle of Several Souls Need Not Imply Their Being Identical
  202. Sympathy Does Not Force Identity of Sensation
  203. Unity of All Beings Implied by Sympathy, Love, and Magic Enchantment
  204. What of the Differences of Rationality, If the Soul Be One?
  205. The Powers of the Soul Are Not Exercised Everywhere Because They Differ
  206. The Body's Power of Growth Is Derived from the Whole, and the Soul; but Not from Our Soul
  207. The Unity of the Souls Is a Condition of Their Multiplicity
  208. The Soul Can Beget Many Because She Is an Incorporeal Essence
  209. How an Essence Can Be One in a Multitude of Souls Is Illustrated by Seed
  210. This Miracle Is Explained by the Use of the Conception of Potentiality
  211. Difficult as These Explanations Are, They Are Clear Intelligibly
  212. Sixth Ennead, Book Nine
  213. Unity Necessary to Existence of All Beings
  214. The Soul May Impart Unity, but Is Not Unity
  215. Being and Essence Identical with Unity
  216. Unity Is Not a Numbering Device, but Is Identical with Existence
  217. Even Universal Essence Contains Manifoldness
  218. Besides, Absolute Unity Is the First, Which Intelligence Is Not
  219. Unity as Above All Things, Intelligence and Essence
  220. Unity Is Difficult to Ascertain Because the Soul Is Fearful of Such Abstruse Researches
  221. The Path of Simplification to Unity
  222. Unity as the Uniform in Itself and Formless Superform
  223. Why It Is Not Stable, Though It Does Not Move
  224. Being a Primary Cause, Unity Is Nothing Contingent
  225. Unity Cannot Be Defined; We Can Only Refer to It by Our Feelings of It
  226. We Cannot Comprehend Unity, Which We Approach Only by a Presence
  227. Those Who See God Without Emotion Have Failed to Rid Themselves of Physical Hindrances…
  228. How Such as Rise as Far as the Soul May Achieve Faith in the Intelligible
  229. The Supreme Is One Only in a Figurative Sense
  230. The One May Be Conceived of as Indivisible and Infinite
  231. The One Is Self-Sufficient and Needs Nothing for Establishment
  232. The Supreme, as Supergoodness, Could Not Aspire to Anything Else
  233. The One Is Not Thinker but Thought Itself
  234. The Soul Must Be Stripped of Form to Be Illuminated by Primary Nature
  235. On Self-Knowledge Depends Recognition of Divine Kinship
  236. To Be Attached to the Centre Constitutes Divinity
  237. The Celebrated Simile of the Man Whose Feet Are in a Bath-Tub
  238. The Famous Illustration of the Cosmic Choral Ballet
  239. Following Numenius, Plotinos Describes the Supreme as Giver
  240. Following Numenius, Plotinos Describes the Supreme as Giver (continued)
  241. Why Does the Soul After Reaching Yonder Not Stay There?
  242. Illustration from the Secrecy of the Mystery-Rites
  243. The Trance or Entheasm of Ecstasy
  244. Above Beauty and Above Virtue This Ecstatic Simplification Is a Communion
  245. The Spiritual Truth of the Ancient Mysteries
  246. Subsequent Ecstatic Experiences of the Soul
  247. The Soul's Ultimate Fate Is Detachment and Flight
  248. Fifth Ennead, Book One
  249. Audacity the Cause of Human Apostasy from the Divinity
  250. Conversion Is Effected by Depreciation of Externalities, and Appreciation of the Soul…
  251. Kinship of the Human Soul with the Divine
  252. Souls Are Divine Because the World Was Created by the Universal Soul
  253. Soul-Power Revealed in the Simultaneity of Control Over the World
  254. As Life Transfigures Matter, So the Universal Soul Glorifies Us
  255. The Soul as the Hypostatic Actualization of Intelligence
  256. The Soul's Relation to Intelligence Is That of Matter to Form
  257. The Intelligible World Is the Archetype of Ours
  258. Above Intelligence and Existence Is Their Simultaneous Principle
  259. The Six Categories from Which All Things Are Derived
  260. The Soul as Number Connected with Intelligence
  261. Thought Is Actualization of Sight, and Both Form but One Thing
  262. Mystery or Derivation of Second from First
  263. Generation Is the Radiation of an Image
  264. Intelligible Rest Is the Determination and Form by Which They Subsist
  265. Myths of Saturn, Jupiter and Rhea
  266. Plato Teaches Three Spheres of Existence
  267. This Doctrine Taught by Parmenides
  268. Anaxagoras Teaches the Same Thing
  269. Heraclitus Also Taught the Same Thing
  270. Empedocles Taught the Same Thing
  271. Aristotle Taught the Same Thing
  272. What the Pythagoreans Taught on the Subject
  273. To the Three Principles in the Universe Must Correspond Three Principles in Us
  274. There Must Be an Objective Justice and Beauty to Which We Are Intimately United
  275. These Principles Last Ever; Even Though We Are Distracted from Them
  276. Fifth Ennead, Book Two
  277. Why from Unity This Manifold World Was Able to Come Forth
  278. By Similar Effusion of Superabundance Intelligence Created the Soul
  279. Similarly the Universal Soul, by Procession, Begets Nature
  280. Procession Is Universal from Highest to Lowest
  281. The Soul Is Nowhere but in a Principle That Is Everywhere and Nowhere
  282. The Soul May Remain in an Intermediate Life
  283. All These Things Are in Intelligence, Without Constituting It
  284. The Whole Universe Is One Immense Concatenation of All Things
  285. Second Ennead, Book Four
  286. Matter as Substrate and Residence of Forms
  287. The Stoic Conception of Matter
  288. Matter According to the Pythagoreans, Platonists and Aristotelians
  289. The Aristotelian Intelligible Matter
  290. Intelligible Matter Is Not Shapeless
  291. The Nature of Ideas Implies an Individual Form, Which Again Implies a Substrate
  292. Relying on the Pun Between World and Adornment, Plotinos Concludes That If the…
  293. The Bottom of Everything Is Matter, Which Is Relative Darkness
  294. Intelligible Matter Consists of Real Being, Especially as Shaped
  295. The Categories of Movement and Difference Applied to Intelligibles
  296. Substrate Is Demanded by Transformation of Elements, by Their Destruction and Dissolution
  297. The Views of Empedocles and Anaxagoras on Matter
  298. Refutation of Anaximander's Views About Matter
  299. Refutation of Democritus's Atoms as Explanations of Matter
  300. Matter Is Nothing Composite, but by Nature Simple and One
  301. Matter and the Informing Principle Must Be Contemporaries to Account for Their Mutual…
  302. Anti-Stoic Polemic, against the Corporeity of Matter and Quantity
  303. By Abstraction, the Soul Can Find and Descry the Quality-Less Thing-In-Itself: This…
  304. Difference Between Mental Blank and Impression of the Shapeless
  305. The Composition of a Body Needs a Substrate
  306. Matter as the Image of Extension, Can Yet Be Residence of Form
  307. Polemic against Moderatus of Gades, Forms Demand a Residence, Vase, or Location
  308. Not Even Corporeity Inheres in Matter Which Is Reached by Bastard Reasoning
  309. The Substrate Is Not a Quality Common to All Elements; for Thus It Would Not Be…
  310. Even This Privation Might Be Considered a Quality; but Such a Use of the Term Would…
  311. By a Pun Between "Difference" and "Otherness," Plotinos Defines the Characteristic of…
  312. Privation Is a Form of Matter
  313. Privation Is Nonentity, and Adds No New Concept
  314. Being Substantially Identical, but Logically Distinct Is Nonsense
  315. Matter as the Infinite in Itself
  316. The Infinite May Be Either Ideal or Real, Infinite or Indefinite
  317. Matter as the Infinite in Itself
  318. Matter Is Nonessential Otherness
  319. Indigence Is Necessarily Evil
  320. The Relation of Both Kinds of Matter to Essence
  321. Third Ennead, Book Nine
  322. Difference Between Intelligence and the Existing Animal
  323. Relation Between Intelligence and the Intelligible
  324. The World-Soul Is the Conceiving-Principle
  325. How the Soul Ascends to the Intelligible World. the Intelligible Is Possessed by Touching…
  326. Of the Descent of the Soul into the Body. the Soul Is Not in the Body; but the Body Is in…
  327. Individual Souls, However, May Be Said to Come and Go
  328. The Universal Soul Ever Remains in the Intelligible
  329. How the Soul Incarnates
  330. By Its Power, the One Is Everywhere
  331. The Soul Receives Her Form from Intelligence
  332. We Think an Intellectual Nature by Thinking Ourselves
  333. The One Is Superior to Rest and Motion
  334. Of Actuality and Potentiality
  335. The Good Is Superior to Thought; the Highest Divinities Are Not the Supreme
  336. The Good Is Superior Even to Self-Consciousness and Life
  337. The Supreme Is Therefore Above Thought
  338. Second Ennead, Book Two
  339. Questions About the Movements of the Heavens
  340. Three Kinds of Movement
  341. Fire Moves Straight Only Preliminarily
  342. Why Soul Assumes a Circular Motion
  343. Why the Heavens Do Not Remain Still
  344. How Other Beings Move
  345. Why the Heavens Move in a Circle
  346. Difference Between the Centre of the Soul and the Body
  347. The Addition of Our Bodies Introduces Conflicting Motions
  348. How Motion Is Imparted to Lower Existences
  349. Third Ennead, Book Four
  350. Outline of Natures in the Universe
  351. After Death, Man Becomes What He Has Lived
  352. Laws of Transmigration
  353. Our Guardian Is the Next Higher Faculty of Our Being
  354. The Intelligible Does Not Descend; It Is the Sense-World That Rises
  355. The Guidance of the Guardian Does Not Interfere with Moral Responsibility
  356. The Soul Has the Power to Conform to Her Character the Destiny Allotted to Her
  357. Our Guardian Is Both Related to Us, and Independent of Us
  358. Our Guardian Helps Us to Carry Out the Destiny We Have Chosen
  359. That Man Is Virtuous Whose Highest Principle Is Active Within Him
  360. Between Incarnations Is the Time of Judgment and Expiation
  361. Even the Souls Entering into Animal Bodies Have a Guardian
  362. Condition of Souls in the Higher Regions
  363. Fate of the Divisible Human Soul
  364. Fate Consists in the Unpredictable Circumstances Which Alter the Life-Currents
  365. First Ennead, Book Nine
  366. Evil Effects of Suicide on the Soul Herself
  367. How to Detach the Soul from the Body Naturally
  368. Voluntary Soul-Detachment Is Forbidden
  369. Suicide Unavailable Even to Avoid Insanity
  370. Suicide Is Unadvisable, for Two Reasons
  371. Second Ennead, Book Six
  372. Distinction Between Essence and Being
  373. Distinction Between Complements of Being, and Qualities
  374. Distinction Between Essential and Modal Qualities
  375. Distinction Between Whatness and Affections of Being
  376. Actualized Being Less Perfect Than Essence
  377. Suchness Is Later Than Being and Quiddity
  378. Being Cannot Precede Such Being
  379. Form Is Not a Quality; but a Reason
  380. Qualities Are Acts of Being, Proceeding from Reasons and Essential Potentialities
  381. Difference Between Intelligible and Sense-Quality
  382. Qualities Are Accidental Shapes of Being
  383. Fifth Ennead, Book Seven
  384. Two Possible Hypotheses of Ideas of Individuals
  385. The First (Non-Platonic) Hypothesis Alone Right
  386. Difference of Things Depend on Their Seminal Reasons
  387. Sex Alone Would Not Account for This Diversity
  388. Explanation of the Diversity from Same Parents
  389. Variety May Depend on the Latency of Part of Seminal Reasons
  390. Leibnitz's Doctrine of the Indiscernibles
  391. There Are Different Ideas for Twins, Brethren, or Works of Art
  392. First Ennead, Book Two
  393. Virtue the Road to Escape Evils
  394. Can These Virtues Be Ascribed to the Divinity?
  395. Homely Virtues Assimilate Us to Divinity Only Partially
  396. The Divine Need Not Possess the Lower Virtues by Which We Are Assimilated to Him
  397. There Are Two Kinds of Resemblance
  398. How Homely Virtues May Assimilate Man to the Supreme
  399. Plato Distinguishes Between the Homely and the Higher Virtues
  400. How Virtues Purify

How to cite it

Chicago
Plotinus. Plotinus: Complete Works, Vol. 1. Translated by Kenneth Sylvan Guthrie. Project Gutenberg, c. 253–270; translation 1918. https://www.gutenberg.org/ebooks/42930
MLA
Plotinus. Plotinus: Complete Works, Vol. 1. Translated by Kenneth Sylvan Guthrie, Project Gutenberg, c. 253–270; translation 1918. https://www.gutenberg.org/ebooks/42930
APA
Plotinus (c. 253–270; translation 1918). Plotinus: Complete Works, Vol. 1 (Kenneth Sylvan Guthrie, Trans.). Project Gutenberg. https://www.gutenberg.org/ebooks/42930

More from Philosophy