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Studies on Plotinus

A B C D E F G H I J K L M N O P Q R S T U V W Y Z

ABBATE, M., " Die Interpretation des Vorsokratikers Parmenides bei Plotin : Die Begründung der Identität von Sein und Denken ", Würzburger Jahrbücher für die Altertumswissenschaft (30), 2006, 181-196.

ACAR, RAHIM, "Intellect versus active intellect. Plotinus and Avicenna", in Before and after Avicenna. Proceedings of the first conference of the Avicenna study group, edited by D.C. Reisman with the assistance of A.H. Al-Rahim, Islamic philosophy, theology and science, 52, Leiden, New York, Köln, Brill, 2003, 69-87.

ACHARD, Martin, " Le Traité 54 (I, 7) de Plotin: À propos d'une traduction récente", Laval Théologique et Philosophique (62, 2), 2006, p. 381-388. | Cf. Agnès Pigler, Paris, Cerf, 2005.

ADAMSON, Peter, " Plotinus on Astrology ", Oxford Studies in Ancient Philosophy, 35, 2008, p. 265-291.

—, "Two Early Arabic Doxographies on the Soul: Al-Kindi and the Theology of Aristotle", Modern Schoolman (77, 2), 2000 105-125. | The paper analyzes two short texts from al-Kindi's circle of translators in 9th century Baghdad. The first is chapter one of the so-called "Theology of Aristotle," a paraphrase of Plotinus mistakenly attributed to Aristotle. I argue that this chapter is not a loose fragment of a larger paraphrase, but could have been intended as an introduction to Protinus's views on the soul. The second is by al-Kindi himself: the "Discourse on the Soul". I argue that it is heavily influences by al-Kindi's reading of Plotinus. In a final, third section I provide the first complete English translation of al-Kindi's "Discourse".

—, "Aristotelianism and the Soul in the Arabic Plotinus", Journal of the history of ideas (62, 2), 2001, 211-232. | The most important source for Neoplatonism in the Arabic speaking world was the so-called "Theology of Aristotle," in fact an Arabic paraphrase of Plotinus. In this paper I examine a passage in the "Theology" that translates Plotinus's critique of Aristotle's theory of soul. I show that in paraphrasing this passage, the author of the Arabic version tries to rescue Aristotle from Plotinus's attack, by arguing that what Plotinus is criticizing is just a misunderstanding of Aristotle. I also compare the treatment of soul in the "Theology" to that in the paraphrase of the De Anima also made in al-Kindi's circle.

—, "Before Essence and Existence: al-Kindi's Conception of Being", Journal of the History of Philosophy (40, 3), 2002, 297-312. | This paper studies the first metaphysical theory in Arabic philosophy, that of al-Kindi, as found in "On First Philosophy" and other of his works. Placing these works against the background of translations produced in al-Kindi's circle (the "Theology of Aristotle," which is the Arabic version of Plotinus, and the "Liber de Causis," the Arabic version of Proclus' "Elements of Theology"), it argues that al-Kindi has two conceptions of being: "simple" being, which excludes predication and derives from Neoplatonism, and "complex" being, which is based on Aristotle's notion of substance. At the end of the paper the "simple" notion of being is seen to anticipate in some respects Avicenna's distinction between existence and essence.

—, "Forms of knowledge in the Arabic Plotinus", in Medieval philosophy and the classical tradition. In Islam, Judaism and Christianity, edited by J. Inglis, New York, Routledge, 2003, 106-125.

—, "Correcting Plotinus. Soul's relationship to body in Avicenna's commentary on the Theology of Aristotle", in Philosophy, Science, and Exegesis in Greek, Arabic and Latin commentaries, vol. II, Proceedings of a conference held at the Institute of Classical Studies, 27-29 June, 2002, P. Adamson H. Baltussen and M.W.F. Stone (eds), London, Institute of Classical Studies, 2004, p. 59-75.

—, The Arabic Plotinus: a philosophical study of the "Theology of Aristotle", London, Duckworth, 2002.

—, « Making a Virtue of Necessity : Anagkê in Plato and Plotinus », Études Platoniciennes (8), 2011, p. 9-30.

AKBARIAN, Reza and Karami, Tayyebeh, « The Relationship between the Soul and the Incorporeal and Corporeal Things in Plotinus and Mulla Sadra's Philosophy [in Farsi] », Hekmat va Falsafeh (5.4, 20), 2010, p. 17-32 | The relationship between incorporeal and material things is one of the most important issues in philosophy. Twofold nature of soul let it to be mediation between the intellect and the matter. This role of the soul is explained differently in the Plotinus and Mulla-Sadra's philosophy. In Plotinus's philosophy, the soul has two parts: higher and lower. The higher part is connected to the intellect realm and the lower one associated with the body. The soul is absolutely unaffected even in the lower part. Nature, which is the manifestation of the universal soul, is the mediator between the body and the immaterial soul. But soul in Mulla-Sadra's point of view is not completely immaterial. The soul can become immaterial through the substantial movement. As a result, the soul involves the immaterial and corporeal worlds.

ALEKNIENE, Tatjana, "A gloss in the 'Traite' 51 [1,8],14,12-13 by Plotin?", Philologus (150, 1), 2006, p. 177-178.|Les lignes 12-13 semblent être une glose. Si celle-ci se réfère à la phrase suivante, on devrait comprendre : " [la question sera étudiée], si, pour elle [= l'âme], la cause de la faiblesse n'est pas la même, la matière ". Mais la glose pourrait aussi se rapporter à la phrase précédente et, dans ce cas, il faudrait comprendre, comme le font les traducteurs, qui n'envisagent pas l'hypothèse d'une glose : " à moins qu'il ne s'agisse chez elle de la même cause de la faiblesse que chez eux, la matière ". En tenant compte de la conclusion du chapitre, un scholiaste aurait ajouté cette précision importante.

—, "Les 'dieux et démons' dans le traité 1 (c. 7, 19-20) de Plotin", Hermes-zeitschrift fur klassische philology (135, 4), 2007, p. 482-498.

—, " L'énigme de la 'patrie' dans le traité 1 de Plotin : héritage de l'exégèse philonienne ? ", Recherches Augustiniennes et Patristiques (35), 2007, 1-46.

—, « Mystérieuse aplôsis dans l'En.VI, 9 [9] de Plotin », Philologus (154, 1), 2010, p. 57-77. | Eine Untersuchung der Bedeutungsebenen des Verbs aploô und des Nomens aplôsis in der griechischen Literatur der ersten Jahrhunderte n. Chr. zeigt, dass Plotins Verwendung nicht auf eine « Vereinfachung » des Selbst weist, sondern dass eine Öffnung bzw. Entfaltung des Selbst desjenigen gemeint ist, der bereit ist, eine Vereinigung mit dem Einen und dem Anfang aller Dinge zu erfahren. Entsprechend ist bei Mark Aurel die Formulierung aplôson seauton in den « Selbstbetrachtungen » (4, 26) nicht als Aufruf zur Selbstvereinfachung zu verstehen, sondern eher zu einer Öffnung und Entspannung des Selbst durch die Vernunft und natürliche Weltordnung.

—, « Plotin, Tr. 36 (I, 5), 7,12: Peut-on garder la leçon des manuscrits Sumbebèkenai ? », Hermes (138, 3), 2010, p. 494-501.

ALEXANDRAKIS, Aphrodite, "Does Modern Art Reflect Plotinus' Notion of Beauty?", in Neoplatonism and Contemporary Thought, Part II, 231-242. | The purpose of this paper is to discuss the plausibility of a link between Plotinus's notion of beauty, and the twentieth century artistic conception of beauty. Plotinus's notion of beauty as the representation of the idea through physical matter will be discussed and applied to specific modern works of art. It is concluded that Plotinus's notion of beauty as an idea in the artist's mind, and void of symmetry, corresponds to the works of a large number of twentieth century artists.

—, "Neoplatonic Influences on Eastern Iconography: A Greek-Rooted Tradition", in Neoplatonism and Western Aesthetics, 75-87. | This paper examines the tradition of Greek aesthetics in relation to religious iconography. Some Platonic and Plotinian concepts will be discussed in relation to particular early Christian theologians who as iconophiles, has been influenced by Plotinus and Neoplatonism. The position that the iconophiles appealed to aesthetics and concepts that were rooted in the classical Greek tradition will be defended.

—, "The Notion of Beauty in the Structure of the Universe: Pythagorean Influences", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 149-155. | This paper attempts to: (a) Set forth the aesthetic terms and principles involved in the Pythagorean theory of the construction of the universe. The two central Pythagorean concepts of harmony, symmetry, and their relationship to beauty will be discussed. (b) Trace the Pythagorean influence on Plotinus's conception of the cosmos as a harmonious whole, and his concern with world harmony. On the basis of this analysis, it will be argued that the concept of beauty played a fundamental role in both the Pythagorean and Plotinian models of the structure of the universe.

" Plotinus, Marsilio Ficino, and Renaissance Art ", in Neoplatonic Aesthetics: Music, Literature, and the Visual Art, Cheney, Liana de Girolami (ed. and introd.); Hendrix, John (ed. and introd.), New York, NY, Peter Lang, 2004.

ALEXOPOULOS, Theodoros, " Das unendliche Sichausstrecken (Epektasis) zum Guten bei Gregor von Nyssa und Plotin. Eine vergleichende Untersuchung " Zeitschrift für antikes Christentum (10, 2), 2006, pp. 302-312 | A comparison between the concepts of Plotinus and Gregory of Nyssa shows important congruences. Not only general concepts as the concept of the beautiful, the goodness of God, the impact of love for attracting the soul in higher realms or the importance of the free decision of the will, but even the infinite character of the ascent of the soul towards God can be named. Beside of these similarities even important differences must be stated, namely the role of Christ and the sacramental life of the church. The most important point, however, seems to be the different concept of mystical ascent: while for Plotinus there can be a true union during the ekstasis, Gregory denies exactly that stressing the infinite character of each ascent.

ALLEN, M.J.B., "Summoning Plotinus: Ficino, Smoke, and the Strangled Chickens" dans Reconsidering the Renaissance: Papers from the Twenty-First Annual Conference, Mario Di Cesare (ed.), Binghamton, New York, Medieval & Renaissance Texts & Studies, 1992, 63-88.

ALMOND, Ian, " Different Fragments, Different Vases: A Neoplatonic Commentary on Benjamin's 'The Task of the Translator' ", Heythrop Journal (43, 2), 2002, p. 185-198. | In Benjamin's famous essay "The Task of the Translator", we are presented with a series of different analogies for the act of translation--translation as the flower of the original, the ghost/echo/after thought of the original, translation as a process of ripening, etc. What this article proposes, by tracing the genealogy of each of these analogies back to Ficino, Plotinus, Eckhart and Pseudo-Dionysius, is that the "Task of the Translator" represents the most Neoplatonic essay in Benjamin's work. "No one," said Meister Eckhart, "can really say what God is." The aim of this article is to show how, in a dozen pages and eight analogies, Benjamin cannot really say what translation is, and, more importantly, that this is exactly what Benjamin wants to say.

ALT, Karin, " Zu zwei Aussagenüber Plotins Kindheit und Tod : (Porphyrios Vita Plotini 2, 26 f. und 3, 1-6) ", Philotheos (2), 2002, 128-134.

—, Plotin, Bamberg, Buchner, 2005.

—, "Zur Auffassung von Seele und Geist bei Platon, Mittelplatonikern, Plotin", Hyperboreus (11, 1), 2005, p. 30-59. | Für alle Platoniker gilt als Regel die Annahme, dass die Seelen die Konsequenzen ihres Verhaltens in diesem Leben nach dem Tod erfahren. In Platons " Phaidon ", " Politeia " und " Phaidros " gelangen die Seelen mit ihren rationalen wie emotionalen Kräften ins Jenseits und vollziehen danach wieder den Übergang in ein neues Erdenleben. Im " Timaios " wagt Platon die radikale Lösung, die nur den geistigen Wesenskern der Seele als unsterblich anerkennt, auf dem die Fortdauer des Individuums bei der Reinkarnation beruht, wobei die verschiedenen Lebensformen sich je nach der Verminderung oder Stärkung des Geistigen ergeben. Spätere Platoniker wie Plutarch suchen auf verschiedenen Wegen, eigene Lösungen zu finden. Erst bei Plotin erscheint der Fortbestand des Personalen erklärbar zugleich mit der Möglichkeit eines Aufstiegs der Seele zu einem höchsten geistigen Dasein, aus dem sie erneut in die irdische Welt zurückkehren wird.

—, "Man and daimones : do the daimones influence man's life ?" in The philosopher and society in late antiquity : essays in honour of Peter Brown, ed. by Andrew Smith. Swansea, Classical Pr. of Wales, 2005, p. 73-90. | Concerning neoplatonic views of the personal daimon (protecting spirit) and evil daimones, specifically in the writings of Plotinus and Porphyry.

ANCONA COSTA, Cristina (D'), "Rereading Ennead V 1 [10], 7. What is the scope of Plotinus' geometrical analogy in this passage?", in Traditions of Platonism, Essays in honour of John Dillon, Edited by J.J. Cleary, Aldershot (Hampshire), Brookfield (Vt.), Ashgate, 1999, 237-261.

—, "Aristotelian and Neoplatonic Elements in Kindi's Doctrine of Knowledge", American Catholic Philosophical Quarterly (73, 1), 1999, 9-35. | In Kindi's doctrine of knowledge the Aristotelian background is significantly influenced also by the Neoplatonic epistemology.

—, "Avicenna and the Liber de Causis: A Contribution to dossier", Revista Espanola de Filosofia Medieval (7), 2000, 95-115 | On the possible knowledge that Avicenna had of the book known in the Arab world under the title of kalamfi mahd al-hayr. An analysis of four passages that belong to the Metaphysics of the great philosophical encyclopaedia Al-Sifa.

—, ""To Bring Back the Divine in Us to the Divine in the All". Vita Plotini 2, 26-27 Once Again", in Metaphysik und Religion, Akten des Internationalen Kongresses vom 13.-17. März 2001 in Würzburg, Herausgegeben von Theo Kobusch und Michael Erler, K G Saur München, Leipzig 2002, p. 517-565.

—, "Plan du traité", dans La connaissance de soi. études sur le traité 49 de Plotin, 173-178.

—, "Le chapitre 15", dans La connaissance de soi. études sur le traité 49 de Plotin, 279-306.

—, "Porphyry, Universal Soul and the Arabic Plotinus", Arabic Sciences and Philosophy: a Historical Journal (9, 2), 47-88.

— & M. Baltes, "Il Plotino di Matthias Baltes. Plotino, L'immortalità dell'anima. IV 7 [2],8(4)", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 19-58.

—, "Tradizione greca e versione araba delle "Enneadi": l'indipendenza reciproca e il caso del trattato "Sull'immortalità dell'anima" (IV, 7 [2])", in Del tradurre: da Occidente verso Oriente come incontro di lingue e culture : atti della giornata di studio su " Traduzioni orientali e testi classici : la stato della ricerca ", Brescia, 8 ottobre 2004, a cura di R. B. Finazzi, Milano, Università Cattolica, 2005, p. 39-66.

—, "La filosofia della tarda antichità e la formazione della " falsafa " ", in Storia della filosofia nell'Islam medievale I, A cura di C. D'Ancona Costa, Einaudi, 2005, p. 5-47.

—, " Le rapport modèle-image dans la pensée de Plotin ", in Miroir et savoir : la transmission d'un thème platonicien, des Alexandrins à la philosophie arabo-musulmane, D. De Smet, M. Sebti et G. De Callataÿ (éds), Leuven, Leuven University Press, 2008, p. 1-47.

—, " Modèles de causalité chez Plotin ", Les études philosophiques (90, 3), 2009, 361-385. | L'idée d'une discontinuité radicale entre l'Un et l'être intelligible a été parfois comprise comme la thèse la plus intéressante de Plotin pour l'histoire de la métaphysique. En effet, à côté de passages où Plotin établit un rapport de ressemblance entre l'effet et la cause, il y en a d'autres où une théorie de la causalité des principes est introduite, selon laquelle le principe " donne ce qu'il n'a pas ". Dans le but d'examiner si cette théorie conduit Plotin à soutenir une discontinuité radicale entre l'Un et l'être intelligible, cet article examine le traité III, 8 [30]. Une critique de Plotin à l'égard de la doctrine alexandriste de la dynamis y est signalée, et deux passages difficiles sont analysés : III, 8 [30], 2. 15-19 et III, 8 [30], 9. 29-32.

—, " Degrees of abstraction in Avicenna : How to combine Aristotle's De Anima and the Enneads ", in Theories of perception in medieval and early modern philosophy, edited by Simo Knuuttila and Pekka Kärkkäinen, Dordrecht, Springer, 2008, 47-71.

—, « Plotino : memoria di eventi e anamnesi di intelligibili », in Tracce nella mente : teorie della memoria da Platone ai moderni, a cura di M. M. Sassi, Pisa, Ed. della Normale, 2007, p. 67-98.

ANDIA, Ysabel de, "Le statut de l'intellect dans l'union mystique", dans Mystique : la passion de l'Un, de l'Antiquité à nos jours, Alain Dierkens et Benoît Beyer de Ryke (éds.), Bruxelles, édition de l'Université de Bruxelles, 2005, p. 73-92.

ANDOLFO, Matteo, L'ipostasi della psyche in Plotino : struttura e fondamenti, introd. di Giovanni Reale, Pubblicazioni del Centro di Ricerche di Metafisica, Temi metafisici e problemi del pensiero antico, 54, Milano, Vita e Pensiero, 1996. | In appendix: translation of Plotinus' argument against those who contend that the Soul is not one and that no Soul exists beyond the soul of the universe.

—, "Nascita e destino della geometria non-euclidea nell'Accademia e alcune conseguenze storico-filosofiche rinvenibili in Plotino", Rivista di Filosofia Neo-Scolastica (90, 1-2), 1998, 165-197. | Analysis of the book by Imre Toth, Aristotele e i fondamenti assiomatici della geometria (...), Milano, 1997.

—, "Essere e tempo nella riflessione plotiniana", Rivista di Filosofia Neo-Scolastica (91, 2), 1999, 273-283.

—, "Il ruolo svolto dal desiderio nella filosofia di Plotino", Rivista di Filosofia Neo-Scolastica (91, 4), 1999, 627-637. | Review of R. Arnou, Il desiderio di Dio nella filosofia di Plotino, trad. di A. Trotta et al.. (Cf. our Plotinian Bibliography, #72)

—, "Logos e linguaggio in Democrito e in Plotino: la parola tra Oriente e Occcidente", dans Logos et langage chez Plotin et avant Plotin, 149-160.

—, Plotino : struttura e fondamenti dell'ipostasi del nous, introduzione di Giovanni Reale, Milano, Vita e pensiero, 2002.

ANTON, John P., "Plotinus and Augustine on Cosmic Alienation : Proodos and Epistrophe", The Journal of Neoplatonic Studies (4, 2), 1996, 3-28.

—, "Poetic Hierarchies in the Works of Nikos Kazantzakis", in Neoplatonism and Western Aesthetics, 131-142. | The Platonic ladder of Eros and the Plotinian ascent to the One are helpful models to understand Kazantzakis's poetic hierarchies in his Salvatores Dei and other works. The difference lies in Kazantzakis's adherence to the modern framework of poetic creativity. Still, he remains closer to the Neoplatonic vision of ontic hypostases but without the Christian religious deontology. This modified Neoplatonic model found in pseudo-Dionysius reached its apex in the deontic hierarchies of Ioannis of Klimakos in the sixth century. Kazantzakis replaces the conception of the religious ladder with a hierarchical order of duties aiming ultimately at the salvation of God.

—, "Hierarchies, Cultural Institutions and the Problem of Democracy : A Neoplatonic Critique", in Neoplatonism and Contemporary Thought, Part II, 1-16.

—, "Marcilio Ficino's Plotinus and the Renaissance", Philosophical Inquiry (25, 1-2), 2003, 1-8. | Recent publications on Marsilio Ficino (1433-1499) have thrown new light on the role Plotinus' philosophy and Neoplatonism played in the Renaissance movement for the development of the arts and the revival of classical philosophy in Italy. While not "a mere antiquarian revival," Ficino's work extended the implications of the philosophical ideas of Plato and Plotinus beyond the special interests of the Alexandrian Neoplatonists Proclus, Themistius and Simplicius. The purpose of my paper is to assess the impact that Plotinus' philosophy and its Platonic antecedents had on the Italian Renaissance as original movement and as reaction to the dominant Aristotelianism of late Scholasticism.

APOSTOLOPOULOU, Georgia, « Elements of the concept of the citizen in Plotinus? philosophy », in The notion of citizenship in ancient Greek philosophy, E. Moutsopoulos and M. Protopapas-Marneli (eds), Athens, Academy of Athens, 2009, p. 272-283. | En grec, résumé en anglais.

ARABATZIS, Georges, " Plotin, la théologie négative et Bergson. L'apophatisme du lieu ", Philosophical Inquiry (26, 4), 2004, p. 45 - 66.

ARDISSINO, Erminia, Tasso, Plotino, Ficino : in margine a un postillato, Roma, Edizioni di storia e letteratura, 2003.

ARMSTRONG, A.H., "Plotinus on the Origin and Place of Beauty in Thought About the World", in Neoplatonism and Contemporary Thought, Part II, 217-229.

ARP, Robert, " Plotinus, mysticism, and mediation ", Religious studies (40, 2), 2004 , p. 145 - 163. | The Plotinian scholar, John Bussanich, has noted that the issue of classifying mystical union with the One consists in deciding between either theistic union or monistic identity. For advocates of theistic union, during mystical union the soul retains its identity and can be distinguished from the One; for advocates of monistic identity, during the union the soul loses its identity and becomes absorbed into the One. Both camps, however, believe that noetic activity is transcended in the union. In contradistinction to the theistic union and monistic identity views, I argue for what I call a mediated union position in Plotinus's doctrines whereby the noetic part of the soul - understood as a multi-faceted cognitive capacity - is not transcended in union with the One.

ARRUZZA, Cinzia, « Passive Potentiality in the Physical Realm: Plotinus' Critique of Aristotle in Enneads II 5 [25] », Archiv für Geschichte der Philosophie (93, 1), 2011, p. 24-57. | This article analyzes the status of passive potentiality of prime matter and sensible objects in Plotinus' Enneads. In particular, it will focus on Enneads II 5 [25] and confront it with other treatises, specifically Enneads III 6 [26]; II 6 [17]; VI 2 [43] and VI 3 [44]. It aims at offering a new interpretation of treatise 25 and at proposing a reconstruction of Plotinus' notion of change in the sensible realm that illustrates both his critique of Aristotle's notion of substantial change and his acceptance of Aristotle's view of qualitative change.

—, Les mésaventures de la théodicée: Plotin, Origène, Grégoire de Nysse, Turnhout, Brepols, 2011.

—, « Passive Potentiality in the Physical Realm: Plotinus' Critique of Aristotle in Enneads II 5 (25) », Archiv für Geschichte der Philosophie (93, 1), 2011, p. 24-57. | This article analyzes the status of passive potentiality of prime matter and sensible objects in Plotinus's Enneads. In particular, it will focus on Enneads II 5 (25) and confront it with other treatises, specifically Enneads III 6 (26); II 6 (17); VI 2 (43) and VI 3 (44). It aims at offering a new interpretation of treatise 25 and at proposing a reconstruction of Plotinus's notion of change in the sensible realm that illustrates both his critique of Aristotle's notion of substantial change and his acceptance of Aristotle's view of qualitative change.

ATHANASSIADI, Polymnia, La lutte pour l'orthodoxie dans le platonisme tardif : De Numénius et Plotin à Damascius, Paris, Belles Lettres, 2006. | Au IIe siècle de notre ère, un courant spirituel qui se réclame de Platon commence son ascension vertigineuse dans l'Empire romain. Dissociant leur fondateur divinisé de sa descendance sceptique et le rattachant à Pythagore, les adeptes de Platon voient dans sa philosophie une voie de salut qu'ils ne cessent de réinterpréter selon les normes d'une orthodoxie qui évolue avec le temps. Prisonniers de leur temps, les " néoplatoniciens " pensent et agissent selon les mêmes catégories mentales que leurs contemporains chrétiens, comme ne le prouve que trop l'analyse de l'oeuvre de Numénius, Plotin, Jamblique et Damascius entreprise dans ce livre. En se servant de la notion d'osmose comme grille de lecture (terme qui rend de façon appropriée l'interaction subtile et continuelle entre l'homme et son milieu) l'auteur arrive à pleinement intégrer ces quatre penseurs originaux dans leur société, tout en explorant les voies par lesquelles du IIe au VIe s. le platonisme devient une religion du livre, au service d'une communauté textuelle qui érige les Oracles chaldaïques en écriture révélée.

AUBENQUE, Pierre, "Narcisse ou Hylas ? Une contribution de Goethe à l'exégèse de Plotin", in Cosmos et psychè, Mélanges offerts à Jean FRÈRE, éd. Eugénie VEGLERIS, Hildeheim, Olms, 2005, p. 265-269.

AUBRY, Gwenaëlle, Dieu sans la puissance: dunamis et energeia chez Aristote et chez Plotin, Paris, Vrin, 2006.

—, "L'ontologie aristotélicienne comme ontologie axiologique : proposition de lecture de la " Métaphysique "", PhilosAnt (2), 2002, 5-32. | Propose une lecture de la Métaphysique prenant la " dunamis " et l'" energeia " comme principal sens de l'être. En effet, ce couple forme le fondement d'une ontologie singulière, que l'on caractérise comme " axiologique ". Contient en outre des considérations sur la signification de l'inversion, par Plotin, de la " dunamis " aristotélicienne, origine d'un mouvement d'identification du divin non plus au bien, comme le faisait Aristote à travers la notion d'acte pur, mais à la puissance.

—, " Puissance, trace et désir. L'équivocité de la 'dunamis' et la réciprocité procession-conversion chez Plotin ", dans Expérience philosophique et expérience mystique, Philippe Capelle (éd.), Paris, Cerf, 2005, 115-132.

—, « Conscience, pensée et connaissance de soi selon Plotin : le double héritable de l’Alcibiade et du Charmide », dans Études Platoniciennes : « Les puissances de l'âme selon Platon », v. 4, Paris, Belles Lettres, 2007, p. 163-182.

—, " Individuation, particularisation et détermination selon Plotin ", Phronesis (53, 3), 2008, p. 271-289. | Plotinus's formulation of the problem of the individual should not be reduced to the question of whether or not one can accept forms of individuals. First, if Plotinus does indeed posit an intelligible foundation of individuality, there are no grounds to identify this foundation with a Form: it must rather be considered a logos. Second, we must, in addition to this intelligible "principle of distinction", allow for a sensible "principle of individuation": the living body. Finally, we have to distinguish a third level: that of the hêmeis, the individual as a person, capable of freedom and consciousness. This latter's compatibility with the other two seems problematic, so that the real difficulty may lie in this tension, in Plotinus' thought, between an ontological and an ethical concept of the individual.

—, " Un moi sans identité? Le hêmeis plotinien ", in Le moi et l'intériorité, éd. par G. Aubry et F. Ildefonse, Paris, Vrin, 2008, p. 107-127.

—, " 'L'empreinte du bien dans le multiple' : structure et constitution de l'intellect plotinien ", Les études philosophiques (90, 3), 2009, 313-331. | On cherche ici à lever le reproche d'incohérence souvent adressé à la doctrine plotinienne de l'Intellect en montrant comment l'attribution à celui-ci de déterminations apparemment contradictoires obéit à une logique rigoureuse. Appliqué au rapport de l'Intellect naissant à l'Un-Bien, le modèle aristotélicien de l'empreinte et du noûs pathêtikos est refusé pour l'Intellect achevé. La notion d'energeia se trouve ainsi, contre Aristote, dissociée de celle de bien, pour dire la structure fondamentale du deuxième principe. Mais celle de dunamis intervient aussi, en écho au Sophiste de Platon, pour dire sa structuration en genres premiers. Enfin, le processus de spécification peut être pensé à la lumière du rapport de l'en-puissance et de l'acte. C'est finalement en la notion de vie que se résout la tension entre ce double héritage platonicien et aristotélicien.

—, " Démon et intériorité d'Homère à Plotin : esquisse d'une histoire ", in Le moi et l'intériorité, études réunies par G. Aubry et F. Ildefonse, Paris, Vrin, 2008, 255-268.

—, «Puissance de tout et toute-puissance: l'invention de la transcendance», La transcendance dans la philosophie grecque tardive et dans la pensée chrétienne, Actes du VIe Congrès International de philosophie grecque, Athènes, 22-27 septembre 2004, Vrin, 2006, p. 1-13.

—, «"Personne n'y marcherait comme sur terre étrangère": présences de Plotin chez Yves Bonnefoy», in D. Lançon et P. Née (éd.), Yves Bonnefoy. Poésie, recherche et savoirs, Actes du colloque de Cerisy, Paris, Hermann, 2007, p. 197-218.

—, «L'audace du soudain: Chestov lecteur de Plotin», Europe(960), avril 2009, p. 98-107.

—, « L'impératif mystique. Notes sur le détachement de soi chez Plotin et Maître Eckhart », in Maître Eckhart, J. Casteigt (dir.), Paris, Cerf, 2012, p. 185-208.

BAFFIONI, Carmela, "Antecedenti greci del concetto di " natura " negli Ikhwan al-Safa", in HENOSIS KAI PHILIA. Unione e amicizia : omaggio a Francesco Romano, a cura di Maria Barbanti, Giovanna Rita Giardina e Paolo Manganaro, presentazione di Enrico Berti, Catania, CUECM, 2002, 545-556. | Notamment chez Aristote et chez Plotin.

BAHARNEJAD, Zakariva, « Plotinus and the Theory of the Oneness of Being [in Farsi] », Kheradname-ye Sadra Journal, (15, 57), pt. 1, 2009, p. 80-93.

BAINE HARRIS, R., "El misticismo racional de Plotino", Epimeleia (4, 7), 1995, 109-120.

BALTZLY, Dirk C., " The Virtues and 'Becoming Like God': Alcinous to Proclus", Oxford Studies in Ancient Philosophy (26), 2004, 297-321.

BANIC PAJNIC, Erna, " Plotinus-Petric: May One Speak of Mysticism in Petric? [in Serbo-Croatian] ", Prilozi-za Istrazivanje Hrvatske Filozofske Bastine (51-52, 1-2), 2000, 119-131. | On the basis of the study of Petric's philosophy it is clear that his key theses follow the entire neo-Platonic tradition and Plotinus' philosophy. Plotinus' philosophy, in view of the way it defines the relation to the ultimate principle--the One, has usually been described as a kind of mysticism in the history of philosophy. Since the links between Plotinus' and Petric's philosophy of the One are incontestable, the issue regarding the presence of some elements of mysticism in Petric's philosophy seems to be legitimate.

BARACAT JÚNIOR, José Carlse, « Aspectos da contemplação Plotiniana », Phaos (2), 2002, p. 5-34.

BARBANTI, Pasquale Maria di, " Empedocle in Plotino e in Porfirio ", Giornale di metafisica (21, 1-2), 1999, 217-233.

—, "Empedocle in Plotino e in Porfirio", Invigilata Lucernis (22), 2000, 31-45. | L'idea di una matrice orfico-pitagorica di Empedocle sembra frutto di un'interpretazione neoplatonica, ed emerge particolarmente nella lettura plotiniana e porfiriana del suo pensiero.

—, « Origene di Allessandria e Plotino : Creature razionali - sostanza spirituale - materai intelligibile », in Neoplatonismo pagano vs neoplatonismo cristiano : Identità e intersezioni, Atti del seminario Catania, 25-26 settembre 2004, a cura di M. Di Pasquale Barbanti e C. Martello, Catania, CUECM, 2006, p. 65-98.

—, « L'anima mediana e lo statuto epistemologico della phantasia in Plotino », in Anima e libertà in Plotino : atti del convegno nazionale, Catania, 29-30 gennaio 2009, a cura di Maria Di Pasquale BARBANTI e Daniele IOZZIA, Catania, CUECM, 2009, p. 247-270.

BARGELIOTES, Leonidas C., "Divinized and De-divinized, Conceptions of the World and of Cosmos", in Neoplatonism and Western Aesthetics, 229-246.

BASU, Arabinda, "The Sadhana of Plotinus and Sri Aurobindo", in Neoplatonism and Indian Philosophy, 153-161. | The author describes Sadhana as follow: "For Plotinus Philosophy is a way of life, what in India is called sadhana, a way leading the philosopher to a vision of, and union with, what he calls The One." (p. 153). - Both Plotinus and Aurobindo were mystics and philosophers. Reality is one, the good (Plotinus). Brahman, the one is existence, consciousness, conscious -force and bliss (Aurobindo) and, unlike Plotinus's one has self-knowledge and will. For Plotinus the spontaneous emanation from the one is first intelligence followed by soul. World and individual, from which comes the world. Matter is without form and the source of evil. Aurobindo says the world is purposeful willed self manifestation of Brahman. For Plotinus the individual can be united with the one and matter is abandoned. Sri Aurobindo speaks of individual union with the Brahman and the evolution of a spiritual society. Matter, potentially conscious, will fully become so, be aware of and remember God.

BAULOYE, Laurence & RUTTEN, Christian, "Genres et catégories chez Aristote, chez Plotin et chez Averroès", in Platon et Aristote. Dialectique et métaphysique, I. Tsimbidaros (dir.), Bruxelles, Ousia, 2004, p. 103-119.

BAUMGARTEN, Cristian Ioan, " Polemica lui Plotin cu Gnosticii. Despre materie si rau (The Polemics of Plotinus against the Gnostics. On Matter and Evil) ", ORMA (Revista de studii etnologice si istorico-religioase) (9), 2008, p. 23-44.

BECHTLE, Gerald, « Das Böse im Platonismus: Überlegungen zur Position Jamblichs », Bochumer Philosophisches Jahrbuch fuer Antike und Mittelalter (4), 1999, p. 63-82. | Proclus's complex arguments developed in the context of his theory of evil often seem to reflect various earlier discussions of this topic. Above all, his predecessor Iamblichus seems to be a major source for his concept of evil. This becomes plausible when we attempt to outline Iamblichus's own philosophy of evil as revealed in such works as De mysteriis or De communi mathematica scientia. Particularly the latter work has not been sufficiently exploited in this respect, although the similarities with Proclus are significant. All relevant ideas with regard to Proclus's notion of parupostasis> are prepared and prefigured in Iamblichus. This essay discusses the mode of the existence of evil, the causation of evil and its relation to being according to Iamblichus. Moreover, comparison of Iamblichus's doctrines with those of his predecessors Plotinus and Porphyry reveals the design of his concept of evil as apparently directed at Plotinus.

BEIERWALTES, W., Il paradigma neoplatonico nell'interpretazione di Platone, Napoli, Istituto Suor Orsola Benincasa, 1991.

—, "Causa sui, Platons Begriff des Einen als Ursprung des Gedankens der Selbstursächlichkeit", in Traditions of Platonism, Essays in honour of John Dillon, Edited by J.J. Cleary, Aldershot (Hampshire), Brookfield (Vt.), Ashgate, 1999, 191-226.

—, " Hegel e Plotino [translated by M. Falcioni] ", in Hegel e il neoplatonismo. Atti del Convegno internazionale di Cagliari (16-17 Aprile 1996). A cura di G. Movia, Università degli studi di Cagliari. Pubblicazioni del Dipartimento di filosofia e teoria delle scienze umane, 3, Cagliari, Edizioni AV, 1999, 27-48. >> The German original is "Hegel und Plotin", Revue internationale de philosophie (24), 1968, 247-251.

—, "El neoplatonismo de Schelling", Anuario Filosofico (33, 2), 2000, 395-442 | Some perspective of the thought of Schelling, and its historical entailment with the neo-Platonic thought.

—, "The Legacy of Neoplatonism in F. W. J. Schelling's Thought ", transl. by Peter Adamson, International Journal of Philosophical Studies (10, 4), 2002, 393-428. | Selecting the manifold aspects which could be reflected on in this field, I want to make plausible as a transcendental analogy to Plotinus' concept of self-knowledge Schelling's requirement for a raising-up and transformation of the finite 'I' into the form of the Absolute, whose central features converge with the goal of the Plotinian self-transformation of thought into a timeless self-thinking and its ground.

—, Das wahre Selbst. Studien zu Plotins Begrif des Geistes und des Einen, Frankfurt a.M., Klostermann, 2001.

—, "Some Remarks About the Difficulties of Realizing Neoplatonic Thought in Contemporary Philosophy and Art", in Neoplatonism and Contemporary Thought, Part II, 269-284.

—, "Das Eine als Norm des Lebens. Zum metaphysischen Grund neuplatonischer Lebensform", in Metaphysik und Religion, Akten des Internationalen Kongresses vom 13.-17. März 2001 in Würzburg, Herausgegeben von Theo Kobusch und Michael Erler, K G Saur München, Leipzig 2002, p. 121-151.

—, "Le vrai soi. Rétractations d'un élément de pensée par rapport à l'Ennéade V 3. Et remarques sur la signification philosophique de ce traité dans son ensemble [traduit de l'allemand par Jean-Marc Narbonne]", dans La connaissance de soi. études sur le traité 49 de Plotin, 11-40.

—, " Bellezza : Riflessioni su Plotino, Agostino, Schelling ", in Plotino e l'ontolologia, a cura di Matteo Bianchetti, Milano, Albo versorio, 2006, 79-93.

—, « Plotins philosophische Mystik und ihre Bedeutung fûr das Christentum », in Wege mystischer Gotteserfahrung : Judentum, Christentum und Islam, hrsg. Von P. Schäfer, München, Oldenbourg, 2006, p. 81-95.

BENZ, H. "Ethische Praxis und Selbstbezug des Geistes als Wege zur Unsterblichkeit der Seele (Platon, Plotin, Marsilio Ficino)", in Potentiale des menschlichen Geistes. Freiheit und Kreativität. Praktische Aspekte der Philosophie Marsilio Ficinos (1433-1499), M. Bloch & B. Mojsisch (Hrsg.), Stuttgart, Steiner, 2003, p. 81-105.

BERCHMAN, Robert M., "Rationality and Ritual in Neoplatonism", in Neoplatonism and Indian Philosophy, 229-268.

—, "Aesthetics as a Philosophic Ethos : Plotinus and Foucault", in Neoplatonism and Contemporary Thought, Part II, 181-215. | This essay explores the aesthetics of Plotinus and Foucault. A single focus and four problematics define this paper. The human subject is the focus. The problematics are the specter of the isolated soul and subject, the relation between art and truth, the notion that ontological and axiological positions are constructed recourse to an aesthetics of the subject, which means art and aesthetics play a central role in the overcoming of the fallenness of the soul and the isolation of the self. Plotinus and Foucault make extensive use of the aesthetic symbols and techniques which affirm a philosophical ethos that valorizes the human subject as a work of art.

—, " A Speechless Image: Plotinus on Beauty ", Sensus Communis (2, 1), 2001, p. 19-30. | It is the purpose of this paper to offer a partial explanation of how Plotinus expanded upon Plato's theory of beauty. The author shows that Plotinus offers a unique interpretation of the Platonic notion of "mimesis". He also gives an original interpretation of some important faculties, like imagination (phantasia) and judgment.

—, Metaphors: Thinking and being in Aristotle and Plotinus », in History of Platonism : Plato redivivus, R. Berchman and J. Finamore (eds)., New Orleans (L.A.), University Press of the South, 2005, p. 69-93.

—, « Intellect, Sense Perception, and Intentionality in Brentano, Husserl, Aristotle, and Plotinus », in Conversations Platonic and Neoplatonic: Intellect, Soul, and Nature: Papers from the Sixth Annual Conference of the International Society for Neoplatonic Studies, J. Finamore and R. Berchman (eds.). Sankt Augustin, Academia, 2010, p. 211-224. | The centrality of Brentano's and Husserl's theory concerning the intentionality of mental acts is well established in contemporary philosophy. However, questions regarding Brentano's views of the intentionality of intellect and sense perception in Aristotle, and subsequent justifications of a phenomenological or Husserlian reading of intentionality in Plotinus require further examination. It shall be proposed that there are significant differences between Aristotle and Plotinus, and Brentano and Husserl, concerning sense perception, intellect, and intentionality. It shall also be suggested that in contrast to Brentano and Husserl, Aristotle and Plotinus accepted the intentionality of mental or noetic objects but not that of physical or aesthetic ones. Where Aristotle argues for a theory of intentional identity; Plotinus proposes a theory of intentional complexity. The reason why we encounter different notions of intentionality rest upon their different assessments of the intentional activity of Nous: When Aristotle's intellect intentionally touches and sees its objects there is an identity between thinker and object. When Plotinus's intellect sees and touches its objects there is complexity, a distinction between thinker and object. Why this is so is clear. Aristotle has no principle prior to Nous while Plotinus does, the one. Consequently, for Plotinus intellect contains a plurality of forms. Hence, there is no absolute unity in Nous. Aristotle's Nous is identical with noesis and this pure activity of thinking is the highest being, an absolute unity. Here Plotinus working from the principle of the prior simplicity of one to intellect cannot accede to an identity notion of intentionality. He can only acknowledge a complexity theory of intentionality. Aristotle, on the other hand lacking a principle of prior simplicity, which means there is no one prior to Nous, identifies the best ousia with the highest form of cognition, noesis via energeia.

BERG, Robbert M. van den, "Plotinus' attitude to traditional cult : a note on Porphyry VP 10", Ancient Philosophy (19, 2), 1999, 345-360. | The incident recounted in Porphyry's Life of Plotinus 10 does not show Plotinus' lack of interest in the gods, but rather illustrates his attitude that we must allow the divine to come to us rather than seek it out. Cultic worship is not necessary for this to happen.

—, " As we are always speaking of them and using their names on every occasion. Plotinus, Enn. III.7 [45] : Language, experience and the philosophy of time in Neoplatonism ", in Physics and Philosophy of Nature in Greek Neoplatonism, R. Chiaradonna & F. Trabattoni (eds), Leiden, Brill, 2009, p.101-120.

—, « Procheirisis: Porphyry Sent. 16 and Plotinus on the similes of the waxen block and the aviary », International Journal of the Platonic Tradition (4, 2), 2010, pp. 163-180. | This paper studies Sentence 16 of Porphyry's Pathways to the Intelligible. It is argued that it should be understood against the background of Plotinus' discussions of the similes of the waxen block and the aviary from Plato's Theaetetus. The first part of the paper concentrates on Plotinus' reception of these similes. In the second part of the paper Plotinus' discussions of the two similes are used to shed light on Sentence 16, in particular on the term procheirisis. Furthermore it is argued that Porphyry does not reject Plotinus' claim that, pace Aristotle, intellection does not require imaging.

BERRYMAN, Sylvia Ann, "Teleology without tears : Aristotle and the role of mechanistic conceptions of organisms", Canadian Journal of Philosophy (37, 3), 2007, p. 351-370. | Aristotle recognized the power of materialist attempts to identify simple material principles underlying natural phenomena and to pursue material explanations, but he nonetheless insisted on the need for teleological explanations in addition. An examination of cases from the « Physics » in comparison with examples drawn from Galen (Nat. fac. 2, 3), Plotinus (Enneads 3, 8, 2 and 5, 9, 6), and Simplicius (In Phys. 314, 2-14) helps to show why this might be the case. Caught between the implausibility of the materialist attempt to account for the emergence of functional forms and their regular reproduction, and the idea that gaps in a causal account needed to be filled in with explanatorily basic teleological components, some ancient thinkers turned to mechanics for inspiration. Mechanical devices offered a way that material processes could produce goal-directed results : natural philosophers could draw analogies to working artifacts, and thus avoid the imputation that special powers or natures were needed to produce goal-directed results. The science of mechanics offered one way of invoking teleology without resorting to irreducible powers or unanalyzable natures as efficient causes.

BERTINI, Daniele, " Considerazioni sull'Enneade III.7, " Eternità e tempo " ", Giornale di metafisica (28, 1), 2006, p. 167-189. | Sul tema teorico trattato da Plotino, che deduce l'essere del tempo dalla posizione ontologica dell'eternità, configurandosi come una fondazione metafisica dell'ontologia della temporalità.

BETTETINI, Maria, "Il lecito piacere della finzione artistica", in Le felicità nel Medioevo. Atti del convegno della Società italiana per lo Studio del pensiero medievale, Milano, 12-13 settembre 2003, A cura di M. Bettetini e F. D. Pararella, Louvain-la-Neuve, Fédération Internationale des Instituts d'études Médiévales, 2005, p. 53-67.

BHATT, S.R., "Plotinus and Vedanta", in Neoplatonism and Indian Philosophy, 211-214.

BIANCHETT, Matteo (ed), Plotino e l'ontologia, Milano, Alboversorio, 2006. | Papers presented at various meetings held in Milan, and organised by the Associazione degli studenti di filosofia dell'Università statale di Milano (Astufilo).

BLAKELEY, Donald, "The Art of Living: Pierre Hadot's Rejection of Plotinian Mysticism", International Philosophical Quarterly (43, 4), 2003, 407-422. | This article examines Pierre Hadot's rejection of the "purely spiritual" and "transcendent" philosophy of Plotinus as a viable philosophy of life. Despite an initial attraction to the Enneads, Hadot eventually concluded that the mystical quest of Plotinus was unrealistic and unacceptable because it required one to forsake the experience of the spiritual and ineffable in the concrete and the practical. I argue that Hadot's critical assessment does not adequately appreciate the "descent vector" that is integral to Plotinus's conception of the One. His mysticism requires reference not only to the efficacy of 'intellect' and the One but also to embodiment and creative participation in the everyday affairs of worldly existence. Plotinus cannot abandon the implications of the bi-directional dynamic of the One as it generates the richly diverse, beautiful cosmos. The profile of proper living extends across the ontological spectrum, observing the demarcations and dynamic affiliations, from the One to concrete materiality.

—, "The Mysticism of Plotinus and Deep Ecology", Journal of Philosophical Research (29), 2004, 1-28.

—, "Plotinus and the Environment", in Philosophy and Ecology: Greek Philosophy and the Environment, K. Boudouris and D. Kalimitzis (eds), Ionia Publications, Athens, 1999, 28-42.

—, "Plotinus as Environmentalist?", in The Greeks and the Environment, Thomas Robinson and Laura Westra (eds), Rowman & Littlefield Publishers, 1997, 167-184.

BLANDIN, Jean-Yves, "Plotin et l'image de la lumière. La dynamisation d'une métaphore traditionnelle", dans Logos et langage chez Plotin et avant Plotin, 271-300.

BLATTNER, W.D., Heidegger's temporal idealism, Cambridge Univ. Pr., New York, 1999. | In Sein und Zeit Heidegger's understanding of time and temporality remains in direct connection with the tradition inaugurated by Plotinus, Leibniz and Kant.

BLUMENTHAL, Henry J., "Some neoplatonic views on perception and memory. Similarities, differences and motivations ", in Traditions of Platonism, Essays in honour of John Dillon, Edited by J.J. Cleary, Aldershot (Hampshire), Brookfield (Vt.), Ashgate, 1999, 319-335.

—, "Plotinus and the Platonic theology of Proclus", in Proclus et la théologie platonicienne, Ed. par Alain Philippe Segonds et alii, Leuven, Leuven University Press, Paris, Belles Lettres, 2000, 163-176.

—, "Platonism in Late Classical Antiquity and Some Indian Parallels", in Neoplatonism and Indian Philosophy, 127-151.

BODÉÜS, Richard, "Plotin a-t-il empêché Porphyre de mourir de mélancolie ?", Hermes (129, 4), 2001, 567-571. | Die Darstellung des Porphyrios, nach der sein Lehrer Plotin im Jahr 268 n. Chr. bei ihm eine vor allen verheimlichte suizidale Neigung entdeckte und ihn aus therapeutischen Gründen aus Rom wegschickte (Vita Plotini 11, 11-19), stellt wahrscheinlich eine nachträgliche Erfindung dar, die Porphyrios vor dem Vorwurf bewahren sollte, sich von seinem Lehrer losgesagt zu haben und deshalb auch bei seinem Tode nicht anwesend gewesen zu sein.

BOEHM, Thomas, " "Denken des Einen". Die platonischen Voraussetzungen der "sethianischen" Gnosis", dans Pensées de l' "UN" dans l'histoire de la philosophie, études en hommage au professeur Werner Beierwaltes, édité par Jean-Marc Narbonne et Alfons Reckermann, Collection Zêtêsis, Paris / Québec, Vrin / Presses de l'Université Laval, 2004, 123-139.

—, "Unsagbarkeit und Unbegreiflichkeit des Prinzips in Gnosis und Neuplatonismus. Zur prinzipientheoretischen Auslegung der ersten Hypothesis des platonischen Parmenides bei Allogenes und Plotin", in Gnosis oder die Frage nach Herkunft und Ziel des Menschen, Herausgegeben von Albert Franz & Thomas Rentsch, unter Mitarbeit von Wolfgang Baum, Paderborn, Wien, Zürich, Schöningh, 2002, 81-95.

—, « Igor Pochoshajew, Die Seele bei Plato, Plotin, Porphyr und Gregor von Nyssa », Byzantinische Zeitschrift (102, 1), 2009, p. 277-280.

BOLKHARI, Hassan, « Sadrsya and Mimesis: A Comparative Study of Indian Theosophy and Greek Philosophy of Art with Emphasis on Plotinus' Views [in Farsi] », Hekmat va Falsafeh (6.2, 22), 2010, p. 35-54. | East theosophy and West philosophy have some fundamental topics in common. One of these topics is the unity of existence which is one of the main subjects in Upanishads and appears frequently in Greek philosophy, especially the views of thinkers like Anaxagoras, Plato and Plotinus. Hindu thinkers and Greek philosophers have much in common in the subject of art and beauty. The prevailing idea of mimesis as the essence and nature of art in views of philosophers like Plato, Aristocrats and in particular, Plotinus appears in Hindu theosophy as the Sadrsya. Likewise, the Sadrsya means resemblance and mimic but the one which concerns heavenly images and upon which rely asceticism, worshipping and particularly, yoga. This particular approach is largely connected with Plotinus's ideas in the Enneads. He regards art as the mimic of the sensible images and represents moral and spiritual methods for realizing it. This paper is a comparative study of the views of Ananda Koomara Swamy in explaining and interpreting the theory of Sadrsya and that of the Plotinus regarding art and the spiritual divine nature of it.

BONAZZI, Mauro, "Plotino e la tradizione pitagorica", Acme (53, 2), 2000, 39-73. | L'esame delle discussioni e delle polemiche seguite alla diffusione degli scritti di Plotino contribuisce ad arricchire la conoscenza della filosofia del III sec. d.C. e a valutare l'alterna fortuna del filosofo in età tardoantica.

—, "Plotino, il Teeteto, gli Stoici. Alcune osservazioni intorno alla percezione e alla conoscenza", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 203-222.

BONIN, T.M., "The Emanative Psychology of Albertus Magnus", Topoi: an International Review of Philosophy (19, 1), 2000, 45-57 | Albert the Great, influenced by Plotinus through Macrobius, Isaac Israeli, "The Book of Causes", and Avicenna, speaks of faculties emanating from the essence of the soul, so as to express the unity and inner order of the living thing. While he rejects some aspects of Platonic psychology, such as the fluidity of its hierarchies, his departures from pure Aristotelianism enable him to use emanationist language far more freely than does Thomas Aquinas, his former student. This becomes clear upon examination of the disagreements between Albert and Thomas on differential psychology and on the soul as subject of the faculties.

BORGES, Paulo A.E.O, "Desejo e a experiência do Uno em Plotino", in Brandão da Luz, José Luís (ed).), Caminhos do Pensamento: Estudos em homenagem ao Professor José Enes, Lisbon, Edições Colibri, 2006, p. 355-392.

BORODAI, T.I., "Plotinus's Critique of Gnosticism", Russian Studies in Philosophy: A Journal of Translations (42, 1), 2003, 66-83.

BORREGO, E., " Natural-sobrenatural en Plotino y Gregorio de Nisa ", Estudíos eclesíástícos (74, 288), 1999, 11-33. | Cet article traite des proximités et des distances concernant le naturel et le surnaturel entre Plotin et Grégoire de Nysse. Dans le cours de ce travail, l'A. fait quelquefois référence à l'anthropologie de ces deux penseurs, avec la conception platonique de l'homme, sa nature, préexistence, etc.. Il aborde en premier lieu les thèmes de l'ascèse et de l'initiative de Dieu qui, chez Plotin comme chez les Pères grecs, est la cause de l'élévation de l'âme, élévation surnaturelle. Puis il parle de la participation divine et de son impassibilité , selon Plotin et Grégoire de Nysse à sa suite. Il explique la manière dont ce dernier utilise les images plotiniennes et platoniciennes avec un contenu biblique. Il étudie enfin les questions de la nature, du surnaturel et de la grâce, avec leurs ambiguïtés.

BOWE, Geoff, "False Unity and the Fall of the Soul in the Philosophy of Plotinus", Journal of Neoplatonic Studies, Fall 1998, 23-47. | An examination of the fall of the soul in the philosophy of Plotinus. A distinction is made between the soul in its descended state and the soul in its fallen state. All souls must descend out of metaphysical necessity; in that descended state, souls must choose between real unity, the unity of Nous and ultimately the One, or false unity – imitative and emanative material copies or false unities. The soul falls as a result of choosing false unity in its descended state. The fact that the soul is confused when it chooses a false unity raises interesting questions regarding moral culpability and human freedom in Plotinus.The human freedom required for moral culpability exists only at a metaphysical midpoint between emanative form and emanated matter.

—, "Plotinus and Unity: Three Variations on a Theme", Journal of Neoplatonic Studies, Fall 1994, 19-32. | An extended treatment of unity in the three primary hypostases of Plotinus metaphysical system, namely the One, Nous and Soul. In each case the economy and function of unity in Plotinus’ metaphysics is examined.

—, Plotinus and the Platonic Metaphysical Hierarchy, New York, Global Scholarly Publications, 2004, 161 p. | An examination of Aristotle's understanding of and response to the relationship of being and unity in Plato. Both Aristotle and Plotinus see Platonism as engendering a metaphysical hierarchy where unity is prior to being and being is prior to particulars. Aristotle makes being and unity non-hierarchical predicates of particulars, whereas Plotinus re-establishes the Platonic metaphysical hierarchy. Aristotle's approach to substance causes problems for the relationship of being and unity in the Unmoved Mover, and Plotinus criticises Aristotle's first principle on these grounds. The movement towards a principle of unity that is beyond being, implicit in Plato's Republic, can be seen as emerging through the Middle Platonic tradition and culminating in Plotinus' theory of the One. Freedom in the context of emanation is also examined.

BRAGUE, Rémi & FREUDENTHAL, Gad, " Ni Empédocle, ni Plotin. Pour le dossier du pseudo-Empédocle arabe ", in Agonistes. Essays in Honour of Denis O'Brien, J. Dillon & M. Dixsaut (eds), Burlington, Ashgate, 2005.

BRANDÃO, Bernardo G.S.L., "A união da alma e do intelecto na filosofia de Plotino", Kriterion: Revista de Filosofia (48, 116), 2007, p. 481-491. | One of the most important features of Plotinus' ethical system is his doctrine of the union between soul and intellect: this union is the goal of purification procedures, the summit of dialectic practice and the basis of mystical experience. But, being inferior to intellect, how is it possible for the soul to achieve this union? This paper is an attempt at searching for the Plotinian explanation for this problem.

BRAUN, Walter, "Die Differenz der Bewusstseinsbegriffe bei Plotin und Descartes", Prima Philosophia (15, 4), 2002, 415-423. | Consciousness for Plotin represents the side of insignificant thinking. The consciousness and the self-consciousness are part of the nous (intelligence). These recognize a whole, the self-thinking thinks the multiplicity. In Descartes the ego gains predominance. Thereby emerges a new interpretation of Plotin's One, now worked out by transcendental thinking. In fact, Descartes destroyed the One. The consciousness has a function of knowledge: with that function consciousness will drive back.

—, "Der Aufstieg des Ichs zum Bewusstsein und zur Subjektivität", Prima Philosophia (18, 3), 2005, 347-364. | The history of the ego (I) and his consciousness does not yet exist. In this paper the author will attempt this work by pointing at the following differences: (1) The resting I, to be found in Plotin by perceptio and intentio. (2) The vagabonding I, being liberated by Descartes. Leibniz had known the vagabonding I, too. (3) The I introduced by empirism and scepticism. The consciousness gets a vessel, in which the I is contained. (4) Ultimately the phase: The I in the consciousness. The I emerges therein, getting phase of the inward consciousness, the subject of the consciousness (as later in German idealism). Here is developing the term self-confidence, which is the way to Dilthey and Freud, exactly.

BREGMAN, Jay, "Neoplatonism and American Aesthetics", in Neoplatonism and Western Aesthetics, 177-192.

—, "The Contemporary Christian Platonism of A.H. Armstrong", in Neoplatonism and Contemporary Thought, Part I, 335-345.

BRIANCESCO, Eduardo, " Memoria e identidad en la experienci de Eckhart ", Escritos de Filosofia (19, 37-38), 2001, 121-140. | A phenomenological and hermeneutic reading of Eckhart is intended in order to show the legitimacy and relevancy of examining his thought in the light of the categories of memory and identity. This allows the author to determine the meaning and function of the Eckhartian Ich in an exploration that goes through three stages, i.e., the close convergence between life and works, the experiential moment of thought as the development of the life of spirit, and an inquiry into the epistemological status of this style of thought. The "hermeneutic cross" as a theoretical model of analysis enables the author to trace out the role of memory and identity in Eckhart's Ich as the location of a twofold intercrossed ecstasies (Plotinus, Dyonisus) and the encounter of freedom and grace.

BRISSON, Luc, « La place de la mémoire dans la psychologie plotinienne », Études Platoniciennes : l’âme amphibie, études sur l’âme selon Plotin, vol. 3, Paris, Belles Lettres, 2006, p. 13-27.

—, "Le logos chez Plotin", in Ontologie et dialogue. Mélanges en hommage à P. Aubenque avec sa collaboration à l'occasion de son 70e anniversaire, textes réunis par Nestor L. Cordero, Tradition de la pensée classique, Paris, J. Vrin, 2000, 47-68 | Examine la doctrine du logos que Plotin a reprise des Stoïciens, tout en la transposant dans un contexte platonicien. Pour Plotin, le logos constitue l'aspect purement rationnel de l'Âme-hypostase, qui recèle l'Intelligible sous le mode qui est le sien. L'Intellect transmet les formes intelligibles à l'Âme-hypostase, où elles deviennent des formules rationnelles. Ces dernières, répliques des formes intelligibles, sont transmises par l'Âme-hypostase à l'Âme du monde, qui produit les êtres inanimés et animés. Les logoi qui, au niveau de l'Âme du monde, sont responsables de l'organisation des réalités sensibles et du maintien de l'ordre qui assure leur unité, ne sont que les reflets des logoi en qui consiste l'Âme-hypostase. Contient aussi des considérations sur les notions plotiniennes de la providence, du déterminisme, de la nature, et du mal.

—, "L'opposition phusis/tekhnè chez Plotin", Oriens-Occidens, Sciences mathématiques et philosophie de l'Antiquité à l'âge classique, 5, 2004, p. 23-40. | Récuse que l'on puisse parler d'une esthétique chez Plotin. Aussi en version espagnole: " La oposición " phúsis/tékhne " en Plotino ", Synthesis (10), 2003, 11-29 [rés. en angl.]. | Hablar de " estética " a propósito de la obra de Plotino, entendida aquélla como disciplina autónoma que se ocupa de definir los juicios de valor de los seres humanos sobre las obras de arte, es caer en el anacronismo, pues el término se forja sólo en el siglo 18°. Tres razones explican esta ausencia en Plotino : la belleza corresponde al ámbito de la phusis antes de manifestarse en el de la tekhne ; la tekhne no se asocia ni primordial ni exclusivamente con la producción artística, y designa un conjunto de actividades humanas dispares (artes, oficios y ciertas ciencias) ; la evaluación de la belleza de una obra de arte varía en función de los contextos y de los objetivos del filósofo que se tome en consideración.

—, "Peut-on parler d'union mystique chez Plotin ?", dans Mystique : la passion de l'Un, de l'Antiquité à nos jours, Alain Dierkens et Benoît Beyer de Ryke (éds.), Bruxelles, édition de l'Université de Bruxelles, 2005, p. 61-72. | Voir aussi: " Pode-se falar de união móstica em Plotino? ", Kriterion: Revista de Filosofia (48, 116), 2007, p. 453-466. | Em Plotino, o termo "mística" qualifica um tipo de interpretação de mitos, e não a união da alma com o primeiro princípio. A união da alma com o primeiro princípio apresenta, aliás, em Plotino, um caráter intelectualista. A alma, através da prática das virtudes cívicas, purificativas e contemplativas, atinge primeiro a união com o Intelecto, e nele, ela perde sua identidade. E é o Intelecto, o qual está unido à alma, que, em definitivo, une-se ao Um, no qual, por sua vez, ele perde sua identidade. Estamos, portanto, longe das experiências qualificadas de "místicas" por cristãos e muçulmanos, entre outros.

—, " Le maître, exemple des vertus dans la tradition platonicienne : Plotin et Proclus ", in Exempla docent : les exemples des philosophes de l'Antiquité à la Renaissance. Actes du colloque international, 23-25 octobre 2003, Université de Neuchâtel, T. Ricklin (éd.), Paris, Vrin, 2006, p. 49-60.

—, « L'oracle d'Apollon dans la Vie de Plotin par Porphyre », Kernos (3), 2011, p. 77-88.

—, "The reception of the 'Parmenides' before Proclus", Zeitschrift für antikes Christentum (12, 1), 2008, p. 99-113. | Zu Beginn des 3. Jh. n. Chr. war die ontologische Interpretation von Platons « Parmenides » weit verbreitet, nach der das Eine aus der ersten Hypothese eine blosse Bezeichnung darstellt. Einige (antike) Interpreten stellten diese Deutung in Frage und verstanden die erste Hypothese des « Parmenides » so, dass das Eine ausserhalb des Seienden stehe. Nachdem zunächst Plotin diese Auffassung aufgegriffen und weiterentwickelt hatte, wurde sie später zum Gemeingut der neuplatonischen Philosophie.

BRITTAIN, Charles, "Attention deficit in Plotinus and Augustine. Psychological problems in Christian and Platonist theories of the grades of virtue", in Proceedings of the Boston area colloquium in ancient philosophy, vol. 18, 2002, edited by J.J. Cleary and G.M. Gurtler, S.J. Leiden, New York, Köln, Brill, 2003, 223-263. Voir C. Steel, "Commentary on Brittain, ibid., 264-273.

BROZE, Michèle, " Discours rapporté et processus de validation dans la littérature égyptienne ancienne ", Faits de Langues (19), 2002, p. 25-36. | Based largely on statements of the Neo-Platonist philosophers Plotinus and Iamblichus, it is maintained that Egyptian hieroglyphic writing was seen as inaudible divine speech, the inscription of which constituted a demiurgic act of energeia manifesting the truth of invisible mysteries by means of visible symbols. In this framework of hieroglyphic literature as the reported speech of the gods, the Ramesside literary work Adventures of Horus &Seth is analyzed to show the creative use of visual wordplay in the representation of characters' speeches to construct the teleology of the novel, even though the selection of specific hieroglyphic shapes is unrelated to the phonological structure of the represented words. Adapted from the source document.

BUGAI, D.V., "Plotinus's Treatise On the Virtues (I.2) and Its Interpretation by Porphyry and Marinus", Russian Studies in Philosophy: A Journal of Translations (42, 1), 2003, 84-95.

—, "Some passages on Plotin ethics", Voprosy filosofii (1), 2006, p. 135-145.

BUSSANICH, John, "Philosophy, Theology, and Magic: Gods and Forms in Iamblichus", in Metaphysik und Religion, Akten des Internationalen Kongresses vom 13.-17. März 2001 in Würzburg, Herausgegeben von Theo Kobusch und Michael Erler, K G Saur München, Leipzig 2002, p.39-61. | Pages 39-58 pertain to Plotinus.

BÜTTNER, Stefan, Antike Ästhetik : eine Einführung in die Prinzipien des Schönen, München, Beck, 2006. | Un chapitre sur Plotin.

CALUORI, Damian, " Plotin: Was fühlt der Leib? Was empfindet die Seele? ", in H. Landweer und U. Renz (Hg.), Klassische Emotionstheorien, Berlin und New York, De Gruyter, 2008, 121-140.

—, " Plotinus on Primary Being ", in H. Gutschmidt, A. Lang-Balestra, G. Segalerba (eds.), Substantia - Sic et Non : Eine Geschichte des Substanzbegriffs von der Antike bis zur Gegenwart in Einzelbeiträgen, Frankfurt/Main, Ontos Verlag, 2008, 85-103.

—, "The Essential Functions of a Plotinian Soul", Rhizai: A Journal for Ancient Philosophy and Science (2, 1), 2005, 75-93 | The soul, according to Plotinus, is active both in the intelligible and in the sensible world. In focussing on the soul's activity in the sensible world, Blumenthal has claimed that the functions of a Plotinian soul are basically those of Aristotle. Against this I argue that the soul's activity in the sensible world is merely its external and nonessential activity. This activity follows from its internal and essential activity -- from the soul's own life in the intelligible realm. I discuss the two essential functions of what the soul's own life is constituted and explain how Plotinus gives the soul a place in the intelligible realm, thereby carefully distinguishing the life of the intellect from that of the soul.

CALUSER, Cosmin, " O analiza ascendenta a contemplatiei si viziunii în textul "Eneadelor". Miscarea ca principiu de individuatie (An Ascendent Analysis of the Contemplation and Vision in the text of the "Enneades". The Movement as an Individuation Principle), ORMA (Revista de studii etnologice si istorico-religioase) (9), 2008, p. 46-60.

CAMPA, Olivier, "La matière de l'action au miroir de Plotin", in Le temps philosophique, F. Markovits et G. Radica (éds), vol. 12, 2006, p. 67-99.

CARDONA CASTRO, Angeles, "De Plotino a "Aunque haya niebla"", Anuario Filosófico (33, 1), 2000, 195-202. | The author settles down a point of union between the philosophy of Plotino and the poetry that in honour to San Juan de la Cruz she published in the work Aunque haya niebla. In this poem's book she tries herself to see God without falling in the pantheism.

CARDULLO, R. Loredana, « La valenza psicagogica dell'insegnamento di Plotino », in Anima e libertà in Plotino : atti del convegno nazionale, Catania, 29-30 gennaio 2009, a cura di Maria Di Pasquale BARBANTI e Daniele IOZZIA, Catania, CUECM, 2009, p. 159-187.

CARNEY, Clíodhna , " Chaucer's 'litel bok', Plotinus, and the Ending of Troilus and Criseyde", Neophilologus, septembre 2008. | Towards the end of Chaucer's Troilus and Criseyde, as almost all of the tragic strokes of the story have fallen, the narrator-makere turns away from his material to address a kind of envoy to his 'litel bok'. In two stanzas he sends his poem on its way, cautioning and exhorting it in the same breath. This article is a re-examination of the ending, with special emphasis on these two stanzas, in the light of Plotinus's Neoplatonic scheme of exitus and reditus, or emanation and return-to-source, that appears to influence the imagery and language of the poem at this stage. Although Plotinus's Enneads were not read in their own right in the Middle Ages, they were transmitted through various influential channels, including Augustine and the pseudo-Dionysius. Through these thinkers, the idea of exitus and reditus came to influence Aquinas, and the theology of the later medieval period. In a discussion that draws upon Dante, the letter to Can Grande della Scala, and the Cursor Mundi, the author of this article traces the implications for the value of the poem, and its flawed, worldly subject, that the invocation of the Neoplatonic scheme of emanation entails.

CARROLL, William J., "Plotinus on the Origin of Matter", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 179-207.

CASNATI, Maria Gabriela, « Lectura plotiniana del pasaje Timeo 49 d5-e2 », Topicos: Revista de Filosofia (Mexico) (38), 2010, p. 9-47. | In Timaeus 49 d-e Plato refers to the construction of the physical world and the appropriate ways to name the phainomena. Concerning these lines -- considered "A much misread passage in Plato's Timaeus" by H. Cherniss -- is notable the interpretative disagreement between scholars. In this paper I will review the main exegetical lines adopted by specialists since the last century and, on this basis, try to determine which could have been the reading assumed by Plotinus on this subject when in some passages of his Enneads seems to remit to this section of the Timaeus.

CASTLE, Lilia, "The enigma of reason", Skepsis (15, 3), 2004, p. 621-629. | Using the example of Plotinus, argues that God is necessary for reason, but reason cannot go further than the door of God's mystical dwelling. This is why the evidence of religious mysticism is always exposed to the skepticism of reason.

CASTELLAN, Arielle, Plotin : l’ascension intérieure, Paris, M. Houdiard, 2007.

CASTILLO, Pablo Garcia, Plotino (204/5-270), Madrid, Ediciones del Orto, 2001. | This book presents Plotinus's Neoplatonism as the culmination of Greek philosophy. A thorough analysis of the Enneads that Plotinus, departuring from Middle Platonism and Neopythagoreanism, achieved a profound understanding of the existing Platonic, Aristotelian and Stoic texts this way he was able to go beyond the classic ontology by means of his henology, his metaphysic of the one, that is above all being, life and thought, as the begin and end, and so the goal of the 'Odysee' of the soul, when man, transformed during this itinerary as musician, lover and philosopher, happily returns to the fatherly home.

—, « Bello es lo que uno ama », Anales del seminario de historia de la filosofia (27), 2010, p. 255-275. | Desde la poesía lírica griega hasta la estética de Plotino, puede contemplarse la visión de la belleza como el objeto del amor y del deseo del Bien. Platón no alcanza una definición de lo bello en los diálogos juveniles, pero expresa de forma brillante su concepción del amor y de la belleza en el « Banquete » y en el « Fedro ». Y Plotino, interpretando estos textos platónicos, eleva el concepto de la belleza hasta la contemplación gozosa del Bien. Para él, la gracia es ese don injustificado que se añade a la belleza para provocar el amor y la disponibilidad, la presencia bella que trasluce el Bien.

CATAPANO, Giovanni, "Eudaimonia e filosofia nell'etica plotiniana", AAPat (107), 1994-1995, 173-189 | On the mistical component in the Plotinian conception of Eudaimonia.

—, "Reazione ellenica al cristianismo nel trattato Contro gli gnostici di Plotino? Alcuni considerazioni critiche", Verifiche (25), 1996, 323-362. | Introduzione (323-325). I. Rassegna bibliografica. 1. Razionalismo ellenico contro individualismo gnostico-cristiano: Emile Bréhier (325-327). 2. L'ellenismo anticristiano di Gallieno e l'alleanza con il neoplatonismo: Andreas Alföldi (327-330). 3. Allusioni indirette al cristianesimo e progetti di rivitalizzazione dei culti ellenici: Pierre de Labriolle (330-332). 4. Difesa dell'Occidente contro l'Oriente gnostico e cristiano: Henri-Charles Puech (332-335). 5. Convergenze e divergenze con il cristianesimo ortodosso: Arthur Hilary Armstrong (335-336). 6. Le verità dell'Antico contro gli errori del Nuovo: Vincenzo Cilento (336-338). 7. Plotino e il platonismo anticristiano: Anthony Meredith e Christos Evangeliou (338-340). 8. Riepilogo (340-342). II. Osservazioni critiche. 1. Conoscenza del cristianesimo da parte di Plotino? (342-346). 2. Difesa dell_Occidente? (346-349). 3. Influsso plotiniano su Porfirio o viceversa? (349-352). 4. Plotino successore di Celso? (352-356). 5. Plotino propagandista anticristiano? (356-359). 6. Un'opposizione necessaria? (359-360). Conclusione (360-361).

—, " Il ruolo della filosofia nella mistica plotiniana dell'Anima", Rivista di Ascetica e Mistica (21), 1996, 143-180. | Introduzione (143-145). I. Per una corretta impostazione del rapporto tra filosofia e mistica in Plotino. 1. Il significato della _mistica_ plotiniana (145-152). 2. Il significato della filosofia plotiniana (153-160). II. Filosofia e mistica dell'Anima. 1. Una mistica poco appariscente (160-161). 2. Anima e anime (161-163). 3. La mistica della separazione dal corpo (163-168). 4. La funzione catartica della filosofia (168-174). Conclusioni (174-176). Bibliografia (177-180).

—, " Studi italiani sulla filosofia di Plotino (1984-1995) ", Verifiche (26), 1997, 119-190. | Rassegna degli studi di autori italiani sulla filosofia di Plotino pubblicati in lingua italiana tra il 1984 e il 1995, con sunto schematico del contenuto di ciascuno.

—, " La natura antignostica della filosofia secondo Plotino ", in Ritorno della Gnosi?, Fondazione Centro Studi filosofici di Gallarate, a cura di Ilario Tolomio, Gregoriana Libreria Editrice, Padova, 2002, 79-91. | 1. Plotino contro gli gnostici (81-83). 2. Analisi di alcuni passi di Enn. II.9 (83-90). 3. L'attualità della polemica plotiniana (90-91).

—, " Tota sentit in singulis. Agostino e la fortuna di un tema plotiniano nella psicologia altomedievale ", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 353-400. | 1. Due trattati sull'anima nel IX secolo (355-363). 2. Incorporeità dell'anima e sensibilità in Agostino (363-372). 3. L'origine plotiniana dell'argomento agostiniano (372-390). 4. Incorporea, non divina (390-397). Appendice (397-400).

—, " La teoria dei due tipi di assimilazione nel trattato 19 (Enn. I 2) : la soluzione plotiniana dell'aporia di Parm. 132d-133a ", in Plotino e l'ontolologia, a cura di Matteo Bianchetti, Milano, Albo versorio, 2006, 33-40.

CATTEDRA, Olivia ; García Bazán, Francisco, "La concepción del "camino de los padres y de los dioses" en la India antigua y en el mundo helenístico [Plotinus' testimony]", Epimeleia (2, 3), 1993, 9-60. | On human destiny before birth and after death.

CAZELAIS, Serge, "L'âme et ses amants", in Louis Painchaud et Paul-Hubert Poirier (ed.), L'Évangile selon Thomas et les textes de Nag Hammadi. (Québec 29-31 mai 2003), Louvain, Paris, Québec, Peeters/Presses de l'Université Laval, 2007, p. 59-74. | Lecture en parallèle d'un extrait du traité "L'exégèse de l'âme" du codex II de Nag Hammadi avec un extrait du traité 9 (VI, 9) de Plotin.

CERESOLA, Giovanna, "Resonancias neoplatonicas en la condena agustiniana de la fantasia", Anuario Filosófico (33, 2), 2000, 583-592. | Saint Augustinus subjects to a meticulous surveying the imaginative event in its complexity, like a total psycho-physic process (and, therefore, its somatic implications). Its specific products--the fantastic creations--are some peculiar expressive and interpretative modalities of the truth. They are produced spontaneously in the course of the cognitive activity and that they have however need of a continuous correction. For this reason, their relationship to the truth do not correspond immediately. A relevant moment is the Augustinus's critical considerations of "Manichaean materialism" by using some ideas from neo-Platonism.

CESAR, Constança Marcondes, "La pensée comme rédemption", Diotima (23), 1995, 95-98.

CHADWICK, Henry, " Plotinus, Porphyry ", The Church in Ancient Society (1, 9), p. 173-176. | The thought of Plotinus and his pupil Porphyry, who taught a modern version of Platonism in the third century, shows some parallel interests with Origen. Porphyry wrote some works 'remarkably close to Christian spirituality', while also being a fierce critic of Christian beliefs and the Bible. Neoplatonic ideas about the supreme triad of One, Mind, and Soul could be considered closely comparable with Christian ideas about God as Trinity.

CHARLES-SAGET, Annick, « Présence (parousia) chez Plotin », in Pensée grecque et sagesse d'Orient, Hommage à Michel Tardieu, sous la direction de M.-A. Amir Moezzi, et al., Turnhout, Brepols, 2009, p. 153-167.

—, "Une interprétation contemporaine de la pensée de Plotin: Reiner Schürmann et les hégémonies brisées", Diotima (31), 2003, 144-152.

—, "Le double sens de la « tekhnè » chez Plotin", Oriens-Occidens (5), 2004, 3-21. | À partir d'un examen lexical du mot tekhne, dans le cadre de ses rapports avec le terme similaire de mekhane et le terme contraire de phusis, étude de la théorie plotinienne de l'art, dans le but de confirmer l'hypothèse selon laquelle Plotin nous délivrerait de la dénégation platonicienne de l'art (République X).

CHARRUE, Jean-Michel, Illusion de la dialectique et dialectique de l'illusion [Platon et Plotin], Paris, Collection d'études anciennes, Série grecque, Belles lettres, 2003. | Les idées avaient été ces mots qui façonnent le monde, ainsi que des modèles ou des prototypes; mais comme le rocher n'est ni un rectangle ni un ovale, se révèle toujours autre, il fallait saisir la réalité: ce fut la tâche de la dialectique, dans le Parménide dont on trouve une analyse serrée, spécialement de 135b-137c, avec son histoire, pour laquelle on s'accordera à voir le tournant de la pensée platonicienne: "Zénon, Gorgias, Parménide étaient solidaires de l'histoire de la philosophie de la dialectique et de son geste". Encore fallait-il voir l' instance illusoire de sa conclusion (166c). A ne pas voir les illusions de la dialectique encourt-on une dialectique de l'illusion? Plotin reprend le problème sur des bases différentes, mais la suite montre que c'était, pour lui, l'enjeu de la dialectique.Le traité I, 3 indique qu'il cherchait à travers les figures du musicien, de l'amoureux, du philosophe, à conférer à la dialectique un tour plus concret plus vivant avant de la définir comme "ce pouvoir de distinguer les êtres" et d'accéder à la Sagesse, permettant peut-être d'éviter les écueils d'une mythologie du vrai, aux confins de l'illusion. [Description donnée en quatrième de couverture; la notule fournie sur le site des Belles Lettres est, nous a communiqué M. Charrue, fort inexacte].

—, " Plotin, le stoicisme et la gnose. Deux formes d'illusion ", Revue belge de philosophie et d'histoire (81,1), 2003, p. 39-46.

—, "Plotin et Parménide", Diotima (32), 2004, 134-146.

—, "Ammonius et Plotin", Revue Philosophique de Louvain (102, 1), 2004, 72-103. | The evidence of Porphyry's Life of Plotinus provides the historical framework for the philosophy of Ammonius. The first meeting shows the Alexandrine thinker with the remarkable personality, the visit of Origen then reveals a burdensome secret, whereas section 20 finally presents Ammonius as someone who enabled one to make progress in thought. It is in Nemesius that we see the strength of Ammonius's thought on the soul, which remains unchanged, in spite of its union, making man that being apart; Priscian held the same view; and no confusion with Plotinus arises. In Photius, Ammonius appears as he who has become aware, who has simplified philosophy, by making it a tree with pruned branches, and by introducing the One, the intellect and the soul, set in motion the two branches of Neoplatonism: that of Plotinus and that of Proclus.

—, " Note sur Plotin et la mystique ", Kernos (16), 2003, 197-204. | Plotin (6, 7 et 7, 38) évoque des risques d'illusion liés à l'expérience mystique. Pour lui, avoir dépassé l'intelligence ne laisse aucune place au moindre jugement d'existence. En termes aristotéliciens, tradition dont il se réclame parfois, c'est en effet l'intelligence qui fonde le jugement. Son absence laisse donc prise à l'illusion.

—, " Plotin et Socrate ", Revue de théologie et de philosophie, 2005/II, p. 97-113. | Cet article vise à restituer la vérité d'une figure historique emblématique, Socrate, et la réception du personnage à travers Plotin. Plotin, dans les citations des Ennéades envisage Socrate comme image d'un modèle intelligible, ensuite, à la manière d'Aristote comme cet exemple; troisièmement comme âme; enfin se dessine une image de Socrate comme individu et comme particulier se dédoublant en un Socrate extérieur qui joue à son procès, et un Socrate intérieur profond, figure qui blesse en raison de sa destinée, et a peut-être été à l'origine de l'évolution de Plotin vers une conscience intérieure.

—, " Plotin et l'image ", Les études classiques (73, 1), 2005, p. 39-66 | L'image est un des éléments premiers du langage nouveau que Plotin invente dans les " Ennéades ". Pour la justifier, il fait naître une théorie de l'imagination active dont l'intuition lui serait venue (Enn. 5, 8) dans la vision des images comme éléments du réel que sont les hiéroglyphes égyptiens. Sa légitimité est obtenue, pour l'ontologie, notamment à travers le modèle et l'image du Timée (28a et 29b) qui permettent une véritable ascension sous la forme de celle de la lumière et du soleil. Enfin, il est possible, à travers la 3e hypothèse du Parménide, d'esquisser la base d'une phénoménologie de l'image, qui est dans l'âme.

—, " Plotin et Épicure ", Emerita (74, 2), 2006, p. 289-320. | Se analiza en ambos autores la visión que tienen de realidades y conceptos tales como los dioses, la sabiduría, el bien, la materia, la sensación, las imágenes o el conocimiento, y se evalúa en qué medida Plotino rechaza o asimila ideas de Epicuro.

—, " Plotin et le désir ", Symbolae Osloenses (81), 2006, p. 109-125. | For Plotinus, all desire is ultimately desire of the Good, or of the highest forms. Mankind's task to master this desire and render it conscious, in which case it may be said to have a cosmic aspect.

—, De l'être et du monde : Ammonius, Plotin, Proclus, Paris, Klincksieck, 2010. | Le néoplatonisme a été cette découverte du monde, depuis Ammonius, le maître de Plotin, où l'âme se révèle d'une autre nature que le corps, dont Origène le chrétien fut l'élève probable. Pourquoi le monde est-il ce qu'il est, si ce n'est l'effet d'une Providence, qui se révèlera thème majeur, et ce, jusqu'à Proclus, et les trois Opuscules, là où comme chez le précédent elle doit rencontrer cette liberté humaine, si fortement présente. L'horizon mystique n'en marquait qu'une sortie provisoire, mais Plotin voit le monde à travers les regards que Parménide, Socrate, Épicure, ou encore le stoïcisme, avaient jeté sur lui, dans un langage où l'image devient l'un des modes d'expression nouveau et privilégié, fasciné déjà par le désir, comme le sera A. Camus, à ses débuts. C'est à travers ces treize chapitres que l'on pourra avoir l' un des meilleurs accès à la pensée néoplatonicienne.

CHATTOPADHYAYA, D.P., "Plato, Neoplatonism and Their Parallel Indian Ideas", in Neoplatonism and Indian Philosophy, 31-44.

CHIAPPARINI, Giuliano, "Anticosmismo e procosmismo negli « gnostikoi » del II e III secolo : a proposito del «paradigma ermeneutico » di H. Jonas", Annali di scienze religiose (9), 2004, 325-371. | Sull'esegesi filosofica di Enneadi 2, 9 in relazione allo gnosticismo antico e sulla tesi di un « Plotino gnostico » di H. Jonas, con particolare riguardo per il concetto di « anticosmismo ». Si evidenziano i tratti salienti della dottrina anticosmica degli interlocutori di Plotino, messa poi a confronto con quella degli « gnostikoi » del 2° sec. e con quella del valentiniano Tolomeo, per giungere a superare l'approccio ermeneutico avviato dallo Jonas.

CHIARADONNA, Riccardo, « Plotin, la mémoire et la connaissance des intelligibles », Philosophie antique (9), 2009, p. 5-33.

—, « Connaissance des intelligibles et degrés de la substance - Plotin et Aristote », Études Platoniciennes : l’'âme amphibie, études sur l’'âme selon Plotin, vol. 3, Paris, Belles Lettres, 2006, p. 57-102.

—, « La dottrina dell'anima non discesa in Plotino e la conoscenza degli intelligibili », in Per una storia del concetto di mente, vol. I, a cura di Eugenio Canone, Lessico intellettuale europeo, 99, Firenze, Olschki, 2005, p. 27-49.

—, "Plotino interprete di Aristotele : alcuni studi recenti", Rivista di filologia e di istruzione classica (126, 4), 1998, 479-503.

—, "ousia ex ouk ousiôn. Forma e sostanza sensibile in Plotino (Enn. VI 3 [44], 4-8)", Documenti e Studi sulla tradizione Filosofica Medievale (10), 1999, 25-57.

—, Sostanza Movimento Analogia. Plotino critico di Aristotele, "ELENCHOS", XXXVII, Bibliopolis, Napoli, 2002. | La trattazione delle dottrine aristoteliche relative alla sostanza, al movimento e all'analogia, sviluppata nei trattati VI 1-3 Sui generi dell'essere delle Enneadi, costituisce un'importante prospettiva di ricerca per ricostruire alcuni aspetti della filosofia di Plotino e della sua particolare "versione" del platonismo. Scopo di questo studio èmostrare come sia presente, nelle discussioni di tesi aristoteliche elaborate da Plotino, una intenzione sistematica unitaria, volta a mostrare la validita dei principi platonici attraverso la critica delle teorie peripatetiche. Il carattere della critica plotiniana emerge qualora siano paragonati i testi delle Enneadi con quelli della tradizione scolastica platonica anteriore e posteriore a Plotino, tradizione che, seppure con accenti molto diversi, mirava a integrare tesi platoniche e tesi aristoteliche in un unico corpus dottrinale.

—, "La teoria dell'individuo in Porfirio e l'idios poion stoico". Elenchos (21, 2), 2000, 303-331. | Sur la réponse de Porphyre à quelques difficultés soulevées par la théorie péripatéticienne de la prédication, que Porphyre, à la différence de son maître Plotin, fait sienne. D'une part, il développe une théorie de l'individu comme faisceau prédicable de propriétés, susceptible, sinon d'une définition, au moins d'une description ; d'autre part il adopte, en la transformant, la théorie stoïcienne de l'idios poion, principe immuable d'identité individuelle.

—, "Il tempo misura del movimento? Plotino e Aristotele (Enn. III, 7 [45])", in Platone e la tradizione platonica, Studi di filosofia antica, a cura di M. Bonazzi-F. Trabattoni, Quaderni di Acme (58), Milano, Cisalpino, 2003, p. 221-250.

—, "Plotino e la teoria degli universali. Enn. VI 3 [44], 9", in I Aristotele e i suoi esegeti neoplatonici. Logica e ontologia nelle interpretazioni greche e arabe. Atti del convegno internazionale Roma 19-20 ottobre 2001, V. Celluprica & C. D'Ancona (ed.), Roma, Bibliopolis, 2004, p. 1-35.

—, "The categories and the status of the physical world. Plotinus and the neo-Platonic commentators", in Philosophy, Science, and Exegesis in Greek, Arabic and Latin commentaries, vol. II, Proceedings of a conference held at the Institute of Classical Studies, 27-29 June, 2002, P. Adamson H. Baltussen and M.W.F. Stone (eds), London, Institute of Classical Studies, 2004, p. 121-136.

—, "L'anima e la mistione stoica. Enn. IV 7 [2],82", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 127-147.

—, "Plotino e la corrente antiaristotelica del platonismo imperiale. Analogie e differenze" in L'eredità Platonica. Studi sul Platonismo da Arcesilao a Proclo, Mauro Bonazzi & Vincenza Celluprica (éd.), Naples, Bibliopolis, 2005.

—," Hylémorphisme et causalité des intelligibles : Plotin et Alexandre d'Aphrodise ", Les études philosophiques (86, 3), 2008, p. 379-397. | En Enn., VI, 3 [44], 5, Plotin fait usage de doctrines péripatéticiennes concernant la substance, l'inhérence et la prédication. Ces doctrines correspondent de manière frappante à l'interprétation anti-extensionaliste de la substance physique développée par Alexandre d'Aphrodise contre les thèses des commentateurs plus anciens (notamment Boéthos de Sidon). Le parallèle entre Plotin et Alexandre ne doit cependant pas conduire à penser que Plotin se borne à suivre les thèses du commentateur, et que leurs doctrines soient donc identiques. Plotin vise plutôt à transposer les principes de l'hylémorphisme d'Alexandre dans un contexte philosophique différent, fondé sur des prémisses métaphysiques qui portent sur la causalité des substances intelligibles. Comme Plotin le montre en VI, 3 [44], la forme hylémorphique n'est en effet pas substance : elle s'identifie à un amas de qualités accidentelles qui dépendent d'une essence véritable et extra-physique, le logos. On parvient à des conclusions analogues si l'on aborde la discussion de la causalité démiurgique chez Alexandre et Plotin. Les deux auteurs adressent des critiques approfondies au modèle artisanal de la causalité (ce qui est très surprenant pour le platonicien Plotin). Il n'est pas invraisemblable que les thèses d'Alexandre d'Aphrodise aient joué un rôle dans la genèse de la doctrine plotinienne de la causalité. Il faut cependant remarquer, encore une fois, que le cadre conceptuel dans lequel s'inscrivent les critiques de la causalité démiurgique chez Alexandre et chez Plotin est très différent. Pour Alexandre, la causalité démiurgique est rejetée en faveur d'une doctrine cosmologique de la finalité, qui rattache les récurrences naturelles (la régularité des processus de génération et de corruption, l'existence continue des espèces sublunaires) aux mouvements cycliques des astres. Pour Plotin, en revanche, l'ordre naturel s'explique par l'action de principes extra-physiques et sa critique de la causalité démiurgique ne se comprend qu'à l'intérieur de la doctrine de la causalité des êtres intelligibles.

—, Plotino, Roma, Carocci, 2009.

—, " Plotino (sez. Tommaso Campanella) ", Bruniana & Campanelliana: Ricerche filosofiche e materiali storico-testuali (14, 2), 2008, p. 521-528.

—, " L' 'anti-sostanzialismo' di Plotino ", in Plotino e l'ontolologia, a cura di Matteo Bianchetti, Milano, Albo versorio, 2006, 41-54.

—, " Plotino : il 'Noi' et il NOUS (Enn. V 3 [49], 8, 37-57) ", in Le moi et l'intériorité, études réunies par G. Aubry et F. Ildefonse, Paris, Vrin, 2008, 277-294.

—, " Movimento dell' intelletto e movimento dell' anima in Plotino (Enn. VI 2 (43), 8.10) ", in Anthropine Sophia. Studi di Filologia e Storiografia Filosofica in Memoria di Gabriele Giannantoni, a cura di F. Alesse, F. Aronadio, M. C. Dalfino, L. Simeoni, E. Spinelli, Napoli, Bibliopolis, 2008, 497-508.

—, " Energeia et kinêsis chez Plotin et Aristote (Enn. VI, 1, [42], 16. 4-19) ", In Dunamis : autour de la puissance chez Aristote, textes réunis par M. Crubellier, Annick Jaulin et alii, Louvain-La-Neuve, Peeters, 2008, p. 471-491.

—, « Sostanze intelligibili e unità numerica in Plotino », in Taormina, Daniela P. (ed.), L'essere del pensiero: saggi sulla filosofia di Plotino, Napoli: Bibliopolis, 2010, p. 121-135.

—, « La conoscenza dell'anima discorsiva. Enn. V 3 (49) 2-3 », in Anima e libertà in Plotino : atti del convegno nazionale, Catania, 29-30 gennaio 2009, a cura di Maria Di Pasquale BARBANTI e Daniele IOZZIA, Catania, CUECM, 2009, p. 41-69.

—, « Plotino (sez. Bruno) », Bruniana and Campanelliana : Ricerche filosofiche e materiali storico-testuali (17, 1), 2011, p. 223-232.

—, « Esegesi e sistema in Plotino », in Argumenta in dialogos Platonis. 1, Platoninterpretation und ihre Hermeneutik von der Antike bis zum Beginn des 19. Jahrhunderts : Akten des internationalen Symposions vom 27.-29. April 2006 im Istituto Svizzero di Roma, Ada Babette Neschke-Hentschke (hrsg.) ; unter Mitarb. von Kaspar Howald, Tanja Ruben und Andreas Schatzmann, Basel, Schwabe, 2010, p. 101-117. | Depuis l'ouvrage de Th. Szlezák, la question de l'originalité du système de Plotin par rapport à celui de Platon a été définitivement écartée. L'examen des déclarations méthodologiques de Plotin montre que son ambition était d'être l'exégète par excellence de Platon, en l'interprétant non « kata lexin », mais « kata noun », donc en saisissant l'esprit du texte, ce qui lui permettait d'être aussi bien philosophe que philologue. Qu'il ne mentionne pas les exégèses sur lesquelles il s'appuyait ne signifie pas qu'il ne les utilisait pas. La genèse de ses idées philosophiques se trouve dans cette interprétation critique, comme le montrent différents exemples concrets (dont 4, 2 [43]).

—, « Energeiai e qualità in Plotino : a proposito di Enn. II 6 [17] », in Gli antichi e noi : scritti in onore di Antonio Mario Battegazzore, W. Lapini (ed.), vol. 2, Genova, Brigati, 2009, p. 443-459.

CHINDEA, Gabriel, " Le problème de la déduction des catégories chez Plotin et Hegel ", ORMA (Revista de studii etnologice si istorico-religioase) (9), 2008, p. 13-22.| The author starts from the idea that the nature, the limits and the fundaments of logic do not represent a logical problem in itself, but an ontological one. He is taking as example the difficulties, which, in general, emerge when the logical categories are deduced, and the way in which Plotinus and Hegel succeed to overcome them. Thus, the author reveals that for Plotinus, as for Hegel, the solution of the problem of the categories comes out only when they are ontological re-evaluated. And this because for both philosophers the origin of these categories would be in the divine thinking, which means in a primeval and concrete thinking - a thinking that is different, thus, from the abstract thinking. On the other side, even though both Plotinus and Hegel accept the difference between the logical and the ontological, each of them understood it in his own way. This is, in fact, what the author demonstrates in the closure of his study. He proves that while for Plotinus the convert of the logic to ontology means the surpassing of the logic towards a transcendent substance-thinking, for Hegel the same conversion is done within the logic itself: in Hegel's case a logic-being, by eliminating its formalism through contradiction, is discovering in the end its own concrete character.

CHOI, Y.-S., Philosophieren als Glaubensüberzeugung. Untersuchungen zum philosophischen Glauben bei Karl Jaspers und Plotin, Würzburg, Univ. Diss., 1992.

CHRÉTIEN, Jean-Louis, "Plotin et le mouvement", Archives de philosophie (64, 2), 2001, 243-258. | Contrary to appearances, Plotinus is a philosopher of motion and genesis. All beings, even if eternal, are thought on the basis of the actions engendering them. Even what has no genesis is genetically described. The present article analyzes some of the aspects of that motion (races, dance, tracks) and their extensions beyond Plotinus: this mobility confers to Plotinus his unique style, which in some ways, is a forerunner of German idealism. This motion-writing is far from being a general characteristic of ancient Neoplatonism, and underlines Plotinus' significant specificity. - Contrairement à l'apparence, Plotin est un philosophe du mouvement et de la genèse. Tout être, même éternel, est pensé à partir des actes qui l'engendrent. Même ce qui n'a pas de genèse est décrit génétiquement. On étudie quelques-unes des figures de ce mouvement (la course, la danse, la trace), et leurs prolongements au-delà de Plotin. Il apparaît que cette mobilité donne àPlotin son style unique, qui anticipe à certains égards celui de l'idéalisme allemand. Loin d'être une caractéristique générale du néoplatonisme ancien, cette écriture du mouvement constitue une singularité significative de Plotin.

CIAPALO, Roman T., "Neoplatonism and Contemporary Slavic Spirituality : Survival and Revival of the Fittest In the Soviet and Post-Soviet Eras", in Neoplatonism and Contemporary Thought, Part II, 353-361.

—, "The Neoplatonic Dimensions of Skovoroda's Aesthetic Theory", in Neoplatonism and Western Aesthetics, 165-176.

—, "The Oriental Influences Upon Plotinus' Thought : An Assessment of the Controversy Between Bréhier and Rist on the Soul's Relation to the One", in Neoplatonism and Indian Philosophy, 71-81. | This paper summarizes and evaluates the argument between Emile Brehier and John Rist over whether or not Plotinus was influenced by Indian thought, and offers the concept of the perennial philosophy as a tentative resolution to their dispute.

CINER DE CARDINALI, Patricia Andréa, " La participación y la mística en las Enéadas de Plotino", Epimeleia (4), n. 7, 1995, 55-107.

—, " Orígenes y Plotino ", Epimeleia (5, 9), 1996, 127-135.

—, Plotino y Orígenes. El amor y la unión mística, Mendoza, Instituto de Filosofía, Facultad de Filosofía y Letras, UNCuyo, 2001.

—, "La Doctrina de la Providencia en Plotino: Su Vigencia en la Ecofilosofia", Philosophy, Culture and Traditions: A Journal of the World Union of Catholic Philosophical Societies (1), 2002, 135-145.

—, "Aproximación al éxtasis en Plotino y Orígenes" T&V (43, 2-3), 2002,167-174 | Se exponen las características básicas y diferenciales de las concepciones respectivas de Plotino y Orígenes acerca de la mística. Se fundamenta la afirmación según la cual ambos pensadores pueden ser considerados como "místicos".

CLARK, Gillian, "Translate into Greek : Porphyry of Tyre on the new barbarians", in Constructing identities in late antiquity, ed. by Richard Miles, London, Routledge, 1999, 112-132. | The seminar of Plotinus described in Porphyry's "Life of Plotinus" raises, and helps to answer, questions about Roman citizenship and Greek culture in relation to languages, traditions and religions that were neither Roman nor Greek.

CLARK, Stephen R.L., " Going naked into the shrine : Herbert, Plotinus and the constructive metaphor ", in Platonism at the origins of modernity : studies on Platonism and early modern philosophy, D. Hedley and S. Hutton (eds), Dordrecht, Springer, 2008, p. 45-61.

—, « Plotinian Dualisms and the Greek Ideas of Self », Journal of Chinese Philosophy (36, 4), 2009, p. 554-567. | "Who are we?" Plotinus asks, and answers that 'every man is double, one of him is a sort of compound being and one of him is himself' (Plotinus II.2 (14).9, 31-2). The latter 'rides upon the one which primarily uses a body' (VI.7 (38).5, 23-5). That higher self is close to intellect as distinct from soul: its 'fall' into the phenomenal world is an effect of its wanting its own way, its getting bored with being in company (IV.8 (6).4, 11-2). I briefly examine these different dualisms (body, soul; composite, self; soul, intellect) in Plotinian thought so as to explore that 'journey', which is 'not for the feet', and to learn the other way of seeing that all have, but few use (I.6 (1).8, 23-7). This exploration partly vindicates Oswald Spengler's distinction between 'classical' and 'Magian' conceptions.

—, « Plotinus: Charms and Countercharms », in Conceptions of Philosophy, O'Hear, Anthony (ed), Cambridge: Cambridge Univ Pr., 2009, pp. 215-231. | Plotinus's philosophy offers a way of revisioning our own experience. We need to look away from our own sensory experience in the light of 'intellect' in order to join 'the dance of immortal love'. He follows Plato (in The Laws) in holding that 'we should pass our lives in the playing of games -- certain games, that is, sacrifice, song, and dance'. Imagining the world differently, polishing internal images of virtues, and invoking divine assistance, are techniques that go beyond abstract argument, and can be usefully compared to the meditation exercises of Tibetan (and other) Buddhism.

—, « How To Become Unconscious », in The Metaphysics of Consciousness, Basile, Pierfrancesco (ed), Cambridge: Cambridge Univ Pr., 2010, p. 21-44.

COLLETTE, Bernard, Dialectique et Hénologie chez Plotin, Cahier de Philosophie ancienne, n. 18, Bruxelles, Ousia, 2002. | Qu'est que le monde intelligible pour Plotin et comment l'homme peut-il y accéder ? Telles sont les deux questions à la base de cet ouvrage dans lequel l'auteur a choisi de confronter le dire et le faire, la doctrine métaphysique et la pratique philosophique. Pour y répondre, il analyse, dans un premier temps, la théorie des facultés de connaître et celle du langage telles qu'elles se laissent dessiner au fil des Ennéades, afin de mettre en évidence à la fois les potentialités propres à chacune de ces facultés et le type de discours philosophique le plus apte à révéler le monde intelligible dans toute sa complexité. De la première recherche, il ressort que : ce que Platon, dans le Sophiste, appelle la " science des hommes libres " apparaît, chez Plotin, comme la " partie précieuse de la philosophie " dont le lieu propre est le Noûs. Dans la deuxième partie de l'ouvrage, l'auteur explique comment, dans le traité VI.2 (43) intitulé Des genres premiers de l'Etre, Plotin se sert de la méthode dialectique pour révéler les cinq genres premiers que sont l'être, le mouvement, le repos, le même et l'autre. Par là, il nous donne l'occasion de rentrer dans l'un des plus difficiles traités plotiniens et aussi l'un des moins commentés, où le monde intelligible se dévoile comme une suntaxis, un système d'ordonnancement, à travers les deux structures héno-logiques que sont le genre-espèces et le tout-parties.

—, " "L'âme ne pense jamais sans phantasma" : lecture plotinienne de la noétique d'Aristote", Revue de philosophie ancienne (21, 2), 2003, 115-135. | Étudie la manière tout à fait originale dont Plotin et, dans une moindre mesure, Porphyre (Sent. 16) ont interprété certains textes aristotéliciens (notamment le livre III du « De anima » et le « De memoria »). Plotin envisage la « phantasia » comme un miroir révélateur de la présence de l'activité de la pensée et de l'intelligence, miroir qui joue le rôle de réceptacle des affections laissées par l'activité noétique. Cette interprétation résulte de la généralisation d'un point particulier de la doctrine qu'Aristote avait élaborée pour rendre compte du phénomène de la mémoire.

—, Plotin et l'ordonnancement de l'être, Histoire des doctrines de l'antiquité classique, 36, Paris, Vrin, 2007.

—, « Postajati deo: slucaj 'vezivanja' kod Plotina [Devenir une partie: le cas de l'attachement chez Plotin] », Journal of Classical Studies Matica srpska (10), 2008, p. 125-136. | Aussi en version anglaise: COLLETTE-DUCIC, Bernard, « Becoming a Part: The Case of Attachment in Plotinus », in Conversations Platonic and Neoplatonic: Intellect, Soul, and Nature: Papers from the Sixth Annual Conference of the International Society for Neoplatonic Studies, J. Finamore and R. Berchman (eds.). Sankt Augustin, Academia, 2010, p. 115-130.

CONTI BIZZARRO, Ferruccio, " Un nuovo contributo alla filosofia di Plotino ", Vichiana (4e serie, 10), 2008, 123-125.

COOPER, E. Jane, « Escapism or engagement? Plotinus and feminism », journal of feminist studies in religion (23, 1), 2007, p. 73-93.

COOPER, John Charles, "Paul Tillich's System and Neoplatonism", in Neoplatonism and Contemporary Thought, Part I, 325-333.

COPENHAVER, B.P., "Renaissance magic and neoplatonic philosophy: Ennead 4.3-5 in Ficino's De vita coelitus", dans Marsilio Ficino e il ritorno di Platone, ed. G.C. Garfagnini, 2 vols., Florencia, Olschki, 1988.

CORDONIER, Valérie, « De la transmission à la sympathie : Plotin et la désaffection du milieu perceptif (Enn. IV, 5 [29]) », Philosophie antique (9), 2009, p. 35-69.

CORNEA, Andrei, " "If there were an eye on the back of the heaven…" (Plotinus, Ennead 4.5, 3 and 8) ", Laval théologique et philosophique (63, 3), 2007, p. 459-472.

CORRIGAN, Kevin, "Quelques problèmes posés par l'anthropologie de Plotin et la conception de "soi-même" dans le Traité V, 3", dans La connaissance de soi. études sur le traité 49 de Plotin, 133-156.

—, "La discursivité et le temps futur du langage chez Plotin", dans Logos et langage chez Plotin et avant Plotin, 223-246.

—, "Positive and negative matter in later Platonism. The uncovering of Plotinus's dialogue with the gnostics", dans Gnosticism and later Platonism. Themes, figures, and texts, J.D. Turner and R. Majercik (eds), SBL symposium series, 12, Atlanta, Society of Biblical Literature, 2000, p. 19-56.

—, " Altruism and Artistic Apprehension in the Ancient World: Plato, Aristotle, Plotinus ", The Structurist (41/42), 2001/2002, , p. 4-10. | Part of a special issue on art and altruism. The writer discusses altruism and artistic apprehension in the writings of the three greatest philosophical thinkers of antiquity--Plato, Aristotle, and Plotinus. He presents some common misconceptions about these three philosophers and outlines several major insights that are of enormous significance for anybody attempting to shape the future creatively by linking present experience to the still-living gift of the past without falsification. He argues that artistic vision for ancients is essentially altruistic because it sees the world as the architectural medium in which all species are dynamically and mutually related.

—, Reading Plotinus. A practical introduction to Neoplatonism, West Lafayette (Ind.), Purdue University Press, 2004.

—, "Making sense of creative horizons in the thought of Aristotle, Plotinus, and Plato", in Divine creation in ancient, medieval, and early modern thought: Essays presented to the Rev'd Dr Robert D. Crouse, Edited by Michael Treschow, Willemien Otten, Walter Hannam, Brill's studies in intellectual history, 151, Leiden, Boston, Brill, 2007, p. 101-115.

—, « The face of the other : a comparison between the thought of Emmanuel Levinas, Plato and Plotinus », in Platonisms : Ancient, modern and postmodern, ed. by K. Corrigan and J.D. turner, Leiden, Brill, 2007, p. 219-235.

COULOUBARITSIS, Lambros. "Temps et action dans l'éthique à Nicomaque" in Ontologie et dialogue. Mélanges en hommage à P. Aubenque avec sa collaboration à l'occasion de son 70e anniversaire, textes réunis par Nestor L. Cordero, Tradition de la pensée classique, Paris, J. Vrin, 2000, 131-148. | Sur la conception aristotélicienne du temps, ses antécédents chez Platon, ses prolongements chez Plotin. A partir d'une étude de la théorie du temps physique (khronos), on examine notamment le concept de kairos, ou Ç temps propice È, qui concerne la dimension temporelle, dans le domaine de ce qu'il convient de réaliser en fonction du bien.

CRUZ CRUZ, Juan, " Emanacion: ¿un concepto neoplatonico en la metafisica de Tomas de Aquino? ", Anuario Filosófico (33, 2), 2000, 461-489. | The Aquinate consigns that including in the divine interior, emanation is an order of origin between coincidents or concurrents; in the divine exterior, emanation is an order of origin between incoincidents, be it in the entitative plane (according to the order from essence to existence, and from the faculties to the substance), or be it in the operative plane (according to the order from faculties to act). In this work, only the topics concerned with the entitative level are dealt with, which express two orders of emanation: that of creatures as such and that of the faculties.

CRUZ HERNANDEZ, Miguel, "La Teologia del Pseudo Aristoteles (Kitab Utuluyiya li-Aristu) y la estructuracion del neoplatonismo islamico ", Anuario Filosófico (33, 1), 2000, 87-110. | The theology of the pseudo-Aristotle has numerous correspondences with Enneads IV, V and VI of Plotinus. It can be concluded that it is not only a free and fragmentary translation of the last three Enneads, but also that it constitutes an attempt to explain the text, leaving aside some conflictive points for a believer.

CRYSTAL, Ian, "Plotinus on the structure of self-intellection", Phronesis (43, 3), 1998, 264-286.

—, Self-Intellection and Its Epistemological Origins in Ancient Greek Thought, Brookfield, Ashgate , 2002. | The manner in which the ancients dealt with the intellect apprehending itself, took them into both the metaphysical and epistemological domains with reflections on questions of thinking, identity and causality. This study traces the origins from which the concept of self-intellection springs, beginning with Parmenides and by examining Plato's account of the epistemic subject and the emergence of self-intellection through the Aristotelian account, before the final part of the book explores the problem of how the intellect apprehends itself and its resolution. The study concludes that Plotinus recasts the metaphysical structures of Plato and Aristotle in such a way that he outlines self-intellection in an entirely new light and offers a solution to the problem.

DAVIES, Oliver, "Thinking difference. A comparative tudy of Gilles Deleuze, Plotinus and Meister Eckhart", in Deleuze and religion, Ed. by M. Bryden, London, New York, Routledge, 2001, 76-86.

DE GIROLAMI CHENEY, Liana, "Giogio Vasari's The Toilet of Venus : Neoplatonic Notion of Female Beauty", in Neoplatonism and Western Aesthetics, 99-111.

DE HAAS, Frans A.J., "Did Plotinus and Porphyry disagree on Aristotle's Categories?", Phronesis (46, 4), 2001, 492-526. | In this paper I propose a reading of Plotinus Enneads VI.1-3 (41-43) On the genera of being which regards this treatise as a coherent whole in which Aristotle's Categories is explored in a way that turns it into a decisive contribution to Ploninus's Platonic ontology. In addition, I claim that Porphyry's Isagoge and commentaries on the Categories start by adopting Plotinus's point of view, including his notion of genus, and proceed by explaining its consequences for a more detailed reading of the Categories.

—, "Context and Strategy of Plotinus' Treatise On Genera of Being (Enn. VI. 1-3 [42-44]), In I Aristotele e i suoi esegeti neoplatonici. Logica e ontologia nelle interpretazioni greche e arabe. Atti del convegno internazionale Roma 19-20 ottobre 2001, V. Celluprica & C. D'Ancona (ed.), Roma, Bibliopolis, 2004, p. 37-53.

DELCOMMINETTE, Sylvain, « De l'inventivité dialectique à la dialectique autonome: Platon, Aristote et Plotin », Analele Universitatii din Craiova, Seria: Filosofie (25, 1), 2010, p. 5-26, 2010. | In this article, the author wants to draw the way which led to the Plotinus's conception of dialectic, to show that it results in principal of an original synthesis between Platonic dialectic and Aristotle's comprehension of relations between type, kind and difference. So, Plato's dialectic consists in determining our thought to grab an idea, and it acts by progressive determinations of an original indecision. This claims the creativeness of the dialectician, his capacity to adapt to the most diverse situations and to use them to provoke the discovery of appropriate differences. In exchange, for Plotinus, dialectic is the method which allows to recover and to go through the life of intelligence, by discursive reconstruction. Because it reproduces this division which already exists before her, the movement of dialectic becomes somewhat automatic. It is in the sense that they can speak about "autonomy" of dialectic regarding the dialectician, because the principle of dialectical movement is not any more in the dialectician, but in intelligence.

DEMETRACOPOULOS, J.A., "Postbyzantine cosmology. Gregory Palamas' critique of the doctrine of Plotinus and Proclus on the world soul [English abstract of Greek text]", Philosophia (Ath.) (31), 2001, 175-191, 192.

DERRIDA, Jean, La naissance du corps : Plotin, Proclus, Damascius, Galilée, 2010.

DESTRÉE, Pierre, " Plotin ou l'épreuve du 'monde en tant que monde' ", Critique (49), 1993, n° 550-551, pp. 207-221.

DIAMOND, Eli, " Hegel on Being and Nothing : Some Contemporary Neoplatonic and Sceptical Response", Dionysius (18), 2000, 183-216. | Two sections pertain to Plotinus : "Towards an Eleatic-Platonic Interpretation of Neoplatonism" and "Heidegger and Plotinus on the Primordial Freedom".

DICKIE, Matthew W, "Synesius, " De insomniis " 2-3 Terzaghi and Plotinus, " Enneades " 2.3.7 and 4.4.40-44", Symbolae Osloenses (77), 2002, 165-174. | That Plotinus and Porphyry lie behind Synesius' " De insomniis " is generally agreed, but it can be shown that two chapters in particular derive from Plotinus, either directly or perhaps through the intermediary of a commentary. These chapters contain a certain amount of interpretation on Synesius' part of the material he draws from Plotinus and in addition a great deal of rhetorical embellishment and amplification. Whether in the rest of the " De insomniis " Synesius is so directly dependent on a single source that he then reworks and embellishes is hard to say.

DILLON, John, "The Platonic Philosopher at Prayer", in Metaphysik und Religion, Akten des Internationalen Kongresses vom 13.-17. März 2001 in Würzburg, Herausgegeben von Theo Kobusch und Michael Erler, K G Saur München, Leipzig 2002, p. 279-295. | Pages 281-6 pertain to Plotinus.

—, "Iamblichus' Criticisms of Plotinus' Doctrine of the Undescended Soul", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 337-351.

—, " Empedocles' cosmic cycle in the later Platonist tradition ", in Agonistes. Essays in Honour of Denis O'Brien, J. Dillon & M. Dixsaut (eds), Burlington, Ashgate, 2005.

—, " Plotino y su tratado " Sobre si los astros influyen " [Enn. II 3] ", Mene (3), 2003, 149-158 [rés. en angl.]. | Plotino (2, 3 y 3, 1) no se ocupa de refutar que haya influencias que emanen de las estrellas o de otras partes del universo, y no desea negar que éstas puedan servir como signos de lo que está sucediendo o sucederá en el ámbito sublunar. Sin embargo, rechaza la noción de que las estrellas sean " causas " activas de lo que pasa en la tierra, y de que, de alguna manera, estén asociadas a lo que está bajo ellas en la jerarquía de los seres, y mantiene que nuestro verdadero ser transciende todas las influencias cósmicas.

—, " The Freedom of the Caged bird : Plotinus on 'what is in our power' ", Philosophia (Athènes) (37), 2007, p. 124-133. | En particulier sur le début du traité 39 (VI, 8).

DIMITRAKOPOULOS, I.A., "Usterobyzantine kosmologia: E kritike tou Grigoriou Palama ste didaskalia ton Plotinou kai Proklou peri Kosmikis Psyches [Late Byzantine Cosmology: G. Palama's Critique of Plotinus and Proclus on the Cosmic Soul]", Philosophia: Yearbook of the Research Center for Greek Philosophy at the Academy of Athens (32), 2002, 111-132. | Gregory Palamas (1296-1359) was a strong opponent of "Greek" philosophers such as Socrates, Plato, Plotinus and Proclus, whom he regarded as possessed by wicked demons, who made their minds full of blatantly foolish doctrines. In the Capita 150 (ch. 3-8), written in 1347-48, Palamas briefly expounds and vehemently refutes the Neoplatonic doctrine of the "world soul" as the mover of the sensible world. The terms in which he describes this doctrine indicates that he had in his mind Plotinus' Enneads II, I and II, 2 as well as particular passages from Proclus' Elements of Theology and Platonic Theology.

DISSE, Jörg, Kleine Geschichte der abendländischen Metaphysik. Von Platon bis Hegel, Primus Verlag, Darmstadt, 2001, p. 102-114. | A chapter is devoted to Plotinus.

DOLIDSE, Tina, "Der Begriff der Bewegung in der Gotteslehre Plotins und Gregors von Nyssa" in Selbst-Singularitat-Subjektivitat: Vom Neuplatonismus zum Deutschen Idealismus, 41-75. | This comparative study views the structure of Plotin's metaphysical doctrine of three hypostases and Gregory of Nyssa's Trinitarian doctrine on the basis of analysis of one term 'kivnhsi'. With this regard the author discusses also the development of metaphysical motion's idea in Greek philosophy before and after Plotin. Beside the Platonic tradition the (Judaic-)Alexandrian theology is considered as an immediate source of Nyssa's (as well as of Gregory of Naziansen's) dynamic interpretation of Trinitarian Deity. The innovation in divine motion's idea in Patristic theology and the principle difference from Plotin is considered to be an open dynamics of Christian God that opposes the introvert character of metaphysical motion in Enneades. The paper is a part of systematic research into the transformation of the philosophical term 'kivnhsi' into the theological one in Nyssa, thus completing the research of the same term's cosmological sense in: T. Dolidze, Der kivnhsi: Begriff der Griechischen Philosophie bei Gregor von Nyssa in Gregory of Nyssa: Homilies on the Beatitudes. Proceedings of the Eighth International Colloquium on Gregory of Nyssa, Paderborn, 14-18 September, 1998, ed. H. R. Drobner, A. Viciano, Leiden, Brill 1999, 172-188.

DONINI, Pierluigi, " Plotino e la tradizione dei neoplatonici e dei commentatori aristotelici ", in Plotino e l'ontolologia, a cura di Matteo Bianchetti, Milano, Albo versorio, 2006, 17-32.

DORTER, Kenneth, « Metaphysics and Morality in Neo-Confucianism and Greece: Zhu Xi, Plato, Aristotle, and Plotinus », A Journal of Comparative Philosophy (8, 3), 2009, pp. 255-276, | If Zhu Xi had been a Western philosopher, we would say he synthesized the philosophies of Plato, Aristotle, and Plotinus: that he took from Plato the theory of forms, from Aristotle the connection between form and empirical investigation, and from Plotinus self-differentiating holism. but because a synthesis abstracts from the incompatible elements of its members, it involves rejection as well as inclusion. Thus, Zhu Xi does not accept the dualism by which Plato opposed to the rational forms an irrational material principle, and does not share Aristotle's irreducible dualism between form and prime matter, or his teleology. Neither does he share Plotinus's indifference to the empirical world. Understanding how these similarities and differences play out against one another will help us discover what is at stake in their various commitments.

DOUCET, Dominique, Ne cesse pas de sculpter ta propre statue (Plotin), Nantes, éditions Pleins Feux, 2005. | Cette expérience de la présence de soi à soi vécue sans crispation, de la présence au monde éprouvée sans démesure, de la présence au temps sans ennui ou divertissement, n'est autre que la patience. Vertu souvent oubliée, elle sait faire du pathos, de la souffrance, de la passion, de ce qui est perçu comme une privation d'être, la forme la plus éminente de l'humain. Elle est cet exercice spirituel capable d'endurer aussi bien l'excès que la privation ; elle est ce regard que chaque être en sa particularité, en sa dimension infime, porte sur lui-même, et par lequel il sculpte l'orbe parfait de l'unité de ce centre qui le fait être. Centre unique et mystérieux dont chacun ne perçoit qu'un aspect, et qui est pour lui plénitude.

DRECOLL, Volker Henning, "Neuplatonismus und Christentum bei Ambrosius, "De Isaac et anima"", Zeitschrift für Antikes Christentum (5, 1), 2001, 104-130 [rés. en angl.]. | In der Frage, inwieweit Ambrosius neuplatonische Schriften verwendet hat, lässt sich wahrscheinlich machen, dass er Plotin, Enn. I, 6-8 kannte und zitierte. Seine Modifikationen der plotinischen Gedanken sind fast dieselben wie die Gregors von Nyssa. Dabei benutzte wohl weder Ambrosius Gregor noch beide eine gemeinsame Quelle, sondern beide nahmen aufgrund ihres christlichen Gottesverständnisses ähnliche Veränderungen vor.

DREHE, Iovan, " Surse platoniciene si aristotelice ale dialecticii plotiniene (Platonic and Aristotelian sources of the Plotinian dialectics) ", ORMA (Revista de studii etnologice si istorico-religioase) (9), 2008, p. 62-69. | Platonic and Aristotelian Resources of the Plotinian Dialectics (Abstract) The main purpose of the present paper is to shed some light on some concepts found in the Plotinian account of the dialectics. It is clear that Plato and Aristotle's perspectives had certain influences in this case. Therefore the structure of this paper will be the following: concepts in Plato's dialectics, Aristotelian dialectical concepts, presentation of the plotinian dialectical concepts referring, when it is necessary, back to the source concepts found in Plato and Aristotle. In the end we will see that Plotinus had some personal contributions and had a quite new perspective, different even from Plato, on certain characteristics of dialectics.

DUFOUR, Richard, "Ennéades II, 1 [40], 6, 23-24, Anaxagore ou Numénius?", Dionysius (18), 2000, 39-44. | When Plotinus says, in II, 1, 6, 23-24, that every element is a mixture, he does not necessarily refer to the well-known doctrine of Anaxagoras. In this case, his primary target is Numenius' analysis of Timaeus 31b.

—, "Une citation d'Aristote en Ennéade II, 1, 6, 25", Revue des études Grecques, 2002 (1), 405-408. | En II, 1, 6, 25-26, Plotin expose la thèse de certaines gens, non-identifiées, qui prétendent que la terre n'a pas de consistance si elle ne contient pas une part d'humidité. D'aucuns ont cru y voir une allusion à une doctrine stoïcienne, relevant peut-être de Posidonius, ou une réminiscence d'un traité de Plutarque. Mais il s'agirait plutôt du traité De la Génération et de la Corruption d'Aristote. La comparaison du texte de Plotin avec celui du Stagirite semble confirmer cette hypothèse.

—, "Actuality and Potentiality in Plotinus' View of the Intelligible Universe", Journal of Neoplatonic Studies (9, 2), 2004, p. 193-218. | The scope of this paper is first to explain the meaning of potential existence, actual existence, power and actuality according to Plotinus; and then investigate how, in the Enneads, these notions apply to the One, Intellect and Soul. We will see that Plotinus makes a coherent and consistent use of these notions throughout the corpus.

—, " Tradition et innovations : lecture plotinienne du Timée ", études Platoniciennes, vol. 2, Paris, Belles Lettres, 2006, p. 207-236.

—," Le rang de l'âme du monde au sein des réalités intelligibles et son rôle cosmologique chez Plotin », Études Platoniciennes III, L'âme amphibie, Études sur l'âme selon Plotin, Paris, Belles Lettres, 2006, p. 89-102.

—,"Plotin et les stoïciens", Études Platoniciennes III, L'âme amphibie, Études sur l'âme selon Plotin, Paris, Belles Lettres, 2006, p. 177-194.

—,"Bibliographie Plotinienne: 2000-2009", in Études platoniciennes VI, Paris, Belles Lettres, 2009, 295-365.

EDWARDS, Mark,Culture and Philosophy in the Age of Plotinus, Classical Literature and Society Series, London, Duckworth, 2006.

EICHENLAUB, C., "Aristotelian Katharsis as Ethical Conversion in Plotinian Aesthetics", Dionysius (17), 1999, 57-81. | Although the medical, ethical, and intellectual models of cathartic clarity have been thoroughly explored, what bears closer scrutiny is Aristotle's use of the term pleasure, hedone, in the context of experiencing the pathemata of fear and pity. Both Plotinus and Aristotle base their descriptions of katharsis on an understanding of the individual as a living being undergoing continual aesthetic experiences and thus ethical conversions. In this context, the experience of melodious song, tragic pathemata, colorful statuary, or persuasive oratory, are all agents of a cathartic affect (or pleasure) that is an actualization of an emergent potentiality.

ELIASSON, Erik. The notion of that which depends on us in Plotinus and its background, Philosophia antiqua, v. 113. Leiden; Boston: Brill, 2008.

—, " Sur la conception plotinienne du destin dans le traité 3 ", Les études philosophiques (90, 3), 2009, 407-430. | L'article analyse la solution au problème du destin chez Plotin en Enn., III . 1 [3], identifiant ses sources platoniciennes principales et ses affinités avec la théorie médioplatonicienne " standard ". Bien que fidèle à certains éléments de cette dernière, Plotin suit aussi une autre voie de réception des intuitions platoniciennes, que l'on trouve notamment dans le Didaskalikos, chap. 2. Pour Plotin, les actions vertueuses des sages dépendent entièrement d'eux. Les actions des autres, normalement, ne dépendent pas d'eux mais des causes externes, ce qui signifie " agir selon le destin ".

—, « Aspects of Plotinus' Account of what is ef' hmin », in Müller, Jörn, Roberto Hofmeister Pich (Hrsgg.), Wille und Handlung in der Philosophie der Kaiserzeit und Spätantike, Berlin/New York, de Gruyter, 2010, p. 177-194.

EMILSSON, Eyjólfur Kjalar, Plotinus on Intellect, Oxford, Oxford University Press, 2007.

—, "Plotinus on thinking oneself and the first-person", in Mind and modality: Studies in the history of philosophy in honour of Simo Knuutila, Edited by Vesa Hirvonen, Toivo J. Holopainen and Miira Tuominen, Brill's studies in intellectual history, 141, Leiden, Boston, Brill, 2006, p. 71-85.

—, "Remarks on the relation between One and Intellect in Plotinus", in Traditions of Platonism, Essays in honour of John Dillon, Edited by J.J. Cleary, Aldershot (Hampshire), Brookfield (Vt.), Ashgate, 1999, 271-290.

—, "Soul and merismós", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 79-93.

—, "Discursive and Non-Discursive Thought", in Fossheim et al. (eds.), Non-Conceptual Aspects of Experience, Oslo, Unipub forlag, 2003, p. 47-66.| Aussi en Hongrois: "Diskursík és nem-diskursív gondolkodás", passim, 2004.

—, "Plotinus on Sense Perception", in Simo Knuuttila and Pekka Kärkkäinen (eds.), Theories of Perception in Medieval and Early Modern Philosophy, Studies in the History of Philosophy of Mind, Vol. 6, Springer, 2008, p. 23-35.

—, « L'idealismo plotiniano », in Taormina, Daniela P. (ed.), L'essere del pensiero: saggi sulla filosofia di Plotino, Napoli: Bibliopolis, 2010, p. 65-91.

—, « Plotinus on Happiness and Time », Oxford Studies in Ancient Philosophy (40), 2011, p. 339-359.

—, « Plotinus on the emotions », in The emotions in Hellenistic philosophy, J. Sihvola and T. Engberg-Pedersen (ed.), Dordrecht, Boston, Kluwer, 1998, p. 339-363. | Plotinus' combination of Platonic and Aristotelian psychologies may be intended to resolve some of the psychological difficulties each entailed, but the combination leads to entanglements of its own. Plotinus must give a plausible account of the emotions such that the soul is somehow involved in the affections without being affected itself. Readings of Plotinus (e.g., IV, 4 (28), 20, 26-36 ; and 28, 72-76) show his emphasis on the idea that the soul does not suffer pain and is not affected by being involved in emotion. The task of making the soul free from affection through philosophy is the task of eliminating involvement in the emotions, which is paramount to eliminating thoughts, opinions, or concerns that give rise to emotions.

ERLER, Michael, "Hilfe der Götter und Erkenntnis des Selbst. Sokrates als Göttergeschenk bei Platon und den Platonikern", in Metaphysik und Religion, Akten des Internationalen Kongresses vom 13.-17. März 2001 in Würzburg, Herausgegeben von Theo Kobusch und Michael Erler, K G Saur München, Leipzig 2002, p. 387-413.

ESPINAL RESTREPO, Juliana, « Metafísica y ética en Plotino: Reflexiones en torno a una divergencia », Universitas Philosophica (28, 56), 2011, p. 85-107. | Plotinus's thought is still hidden from us. The complexity of his ideas increases the abyss that separates us from understanding their texts. Yes, indeed, in Plotinus we can find the first great philosophical system, which ensures the ordered visibility of all items that are in his thought, but it is right there where the darkness of these elements is revealed. This system is constituted by two kinds of orders -- metaphysical and ethical -- acting as two sides of the same coin. How to draw the line between these two worlds? Is that even possible? In this article I try to resolve these issues by examining the concepts of contemplation (theôria) and ecstasy.

ESPOSITO BUCKLEY, Lisa Marie, "Ecstatic and emanating, providential and unifying : a study of the Pseudo-Dionysian and Plotinian concepts of eros", JNStud (1, 1), 1992, 31-61.

EVELETH, Lois, " Emerson, Virtue and Evil: Thoughts for a Rescue Operation ", Contemporary Philosophy (22, 3-4), 2000, 15-21. | Interpretations of Emerson's theme of self-reliance which generate charges that he understood neither evil nor virtue are inappropriate. A fairer reading should keep in mind the neo-Platonism of Plotinus, which gave to transcendentalism a dynamic emanation/return schema and to mankind a place of privilege in knowing and valuing Nature.

EVANGELIOU, Christos, "Plotinus' Criticism of Materialism", in Neoplatonism and Indian Philosophy, 199-209. | In Ennead VI. 1, Plotinus criticized not only Aristotle's set of categories, but also what he considered as the Stoic set of categories. He found both sets of categories unacceptable for many reasons, but especially for their inapplicability to the intelligible realm of being which, for him, is more important than the realm of sensible becoming. The study examines critically the reasons for Plotinus's criticism of the Stoic doctrine of categories, to the logic of which he objected primarily because of its presupposed ontological materialism.

—, "Plotinus' Set of Categories for the Kosmos Aisthetos", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 209-239. | In Ennead VI. 1, Plotinus criticized Aristotle's categories one by one. He found the Aristotelian doctrine of categories as a whole unacceptable for many reasons, but especially for its inapplicability to the intelligible realm of being and its superficiality regarding the sensible realm of becoming, for which it was intended. In Ennead VI.3, he proposed a new set of categories for the kosmos aisthetos, which is characterized by a reduction of Aristotle's set by fifty per cent and by the introduction of motion as one of the five categories. The study examines critically Plotinus's reasons for such a radical reduction and such a Platonic innovation.

FAIFERRI, Ivan, « Vedersi negli occhi degli altri : Plotino e la personalità », Acme (61, 2), 2008, p. 33-53.

FAKHRY, Majid, " The Arabic Plotinus: A Philosophical Study of the 'Theology of Aristotle' ", Journal of Islamic Studies (15, 2), 2004, p. 215-217.

FALLI, Paolo Filippo, « Simbolicità di eros ed eroticità del simbolo : una lettura dell'ontologia dell'immagine in Platone sullo sfondo dell' « henologia » plotiniana » Rivista di filosofia neo-scolastica (100, 2-3), 2008, p. 335-367.

FARCAS, Daniel, " Le "livre de causes" et les "noms divins" pseudo-dionysiens chez Albert le Grand et Thomas d'Aquin ", ORMA (Revista de studii etnologice si istorico-religioase) (9), 2008, p. 70-89.

FATTAL, Michel, "Beauté et métaphysique chez Plotin: le rôle du 'Logos venu des dieux'", dans Logos et langage chez Plotin et avant Plotin, 301-313.

—, "D'une herméneutique du cosmos à une ontologie de l'Esprit: Héraclite et Plotin", in Cosmos et psychè, Mélanges offerts à Jean FRÈRE, éd. Eugénie VEGLERIS, Hildeheim, Olms, 2005, p.293-302. | Version polonaise dans Przeglad Filozoficzny - Nowa Seria, vol. 11, n. 3 (43), 2002, p. 71-79, sous le titre "D'une herméneutique du cosmos à une ontologie de l'Esprit: Héraclite et Plotin, un avenir pour notre raison?"

—, Ricerche sul logos. Da Omero a Plotino, traduzioni di Roberto Radice, Milano, Vita e Pensiero, 2005. | Traduction italienne et édition revue de M. Fattal, Logos, pensée et vérité dans la philosophie grecque, Paris-Montréal, L'Harmattan, 2001 et de Logos et image chez Plotin, Paris-Montréal, L'Harmattan, 1998. Résumé français: Dans "Logos, pensée et vérité dans la philosophie grecque" qui rassemble une dizaine d'études rédigées entre 1985 et 2000, est une réflexion sur la notion grecque de logos, et plus particulièrement sur les liens intimes qu'elle entretient avec la pensée et la vérité. Qu'est-ce que le logos ? qu'est-ce que la pensée ? en quels sens logos et pensée peuvent-ils s'associer jusqu'à s'identifier dans un dire et une saisie de la vérité ? Telles sont certaines des questions auxquelles le présent ouvrage se propose de répondre en retraçant toute l'originalité de la pensée d'Homère, d'Hésiode, d'Héraclite, de Parménide, de Platon, d'Aristote et de Chrysippe. Résumé italien: "Logos" è un concetto fondamentale del pensiero greco, e per questo anche sommamente complicato. La tesi di Michel Fattal, espressa in questo libro, è che la complessità del termine dispenda dall sua 'storia', cioè dal fatto che esso si sia sviluppato da forme iniziali (omeriche ed esiodee) di carattere polisemico a forme successive sementicamente sempre più definite. Alla progressiva definizione fa seguito una serie di fratture nel significato del logos (in senso ontologico, logico-linguistico e gnoseologico), dipendenti dalla rottura dei nessi concettuali che originariamente lo rendevevano coeso. Quest interessante linea evolutivo è seguita da Fattal nelle sue tappe principali, a partire da Omero fina o Plotino, passando attraverso Esiode, Eraclito, Parmenide, Platone, Aristotele, gli Stoici.

—, Plotin chez Augustin. Suivi de Plotin face aux Gnostiques, Paris, L'Harmattan, "Ouverture Philosophique", 2006. Existe aussi en version italienne: Plotino, gli Gnostici e Agostino, traduzione italiana di A. Riccardo, Napoli, Loffredo, "Skepsis, 20", 168 pages | Dans la première partie de l'ouvrage intitulé "Plotin chez Augustin" , il s'agit pour l'auteur de mesurer l'impact de la philosophie platonicienne sur l'oeuvre et le cheminement intellectuel et spirituel de l'Evêque d'Hippone. L'étude des notions de "conversion" et d'"illumination", de "triade" et de "Trinité" qui sont communes aux deux traditions grecque et chrétienne devrait permettre, à travers une lecture précise de certains passages des Confessions, de La Trinité et de la Cité de Dieu, d'apprécier non seulement l'influence de Plotin sur Augustin mais de tracer également la ligne de partage qui sépare ces deux pensées. Il s'agit, en d'autres termes, de repérer, à travers le langage commun à ces deux auteurs de l'Antiquité tardive,valorisant l'un et l'autre la quête et l'expérience intérieures du divin, les points de rupture qui permettront de comprendre la spécificité et l'originalité de chacun d'eux. Dans la deuxième partie intitulée "Plotin face aux Gnostiques", l'auteur se propose de déterminer les raison du différend philosophique et cosmologique qui oppose Plotin à ceux qui se sont éloignés de l'antique tradition grecque. Il faudra ici apprécier certains éléments de la critique que Plotin, exégète de Platon, adresse aux Gnostiques au sujet du "monde" et du "démiurge", afin de mesurer l'écart séparant son attitude profondément hellénique de l'attitude anti-grecque et anti-platonicienne de ses adversaires.

—, Plotin face à Platon. Suivi de Plotin chez Augustin et Farâbî, Paris, L’Harmattan, « Ouverture Philosophique », 2007. | Cet ouvrage se propose de mettre en perspective la pensée de Plotin avec celles de Platon, d’Augustin et d’Al-Farâbî. Cette mise en perspective s’avère d’autant plus enrichissante qu’elle nous permet de voir jusqu’à quel point Plotin, qui prétend être le pur et simple exégète de Platon et le garant de la tradition grecque, a tendance à transformer, dépasser et même critiquer sans le nommer son prédécesseur sur la question précise du Bien et du Beau telle qu’elle est développée dans le Philèbe, et sur la question importante de l’art telle qu’elle est présentée par Platon dans la République. Le lecteur pourra ainsi évaluer le caractère totalement innovant et original de l’esthétique plotinienne qui est intimement liée à une métaphysique et à une spiritualité certaine.
La mise en perspective de Plotin en regard de la tradition latine et arabe qui lui a succédé, au travers d’Augustin et d’Al-Farâbî, permet, là aussi, de considérer la spécificité de la philosophie plotinienne.
L’étude des rapports précis que l’âme intellectuelle humaine ou que l’intellect de l’homme entretient avec l’Intellect divin ou avec Dieu, ainsi que l’analyse comparative des différentes expériences spirituelles relatées par Augustin dans les Confessions et par Al-Farâbî dans le traité de L’harmonie entre les opinions des deux sages, le divin Platon et Aristote, relativement à celles décrites par Plotin dans les Ennéades, mettent non seulement en évidence l’influence indéniable de Plotin sur chacun de ces deux auteurs, mais permettent également de souligner les lignes de partage qui séparent chacune de ces pensées.
De telles filiations et de telles ruptures (ou transpositions) entre des pensées qui, le plus souvent, adoptent un vocabulaire similaire, ne peuvent qu’éclairer le lecteur soucieux de comprendre les fondements grecs, latins et arabes de la philosophie.

—, Aristote et Plotin dans la philosophie arabe, Paris, L'Harmattan, "Ouverture Philosophique", 2008. | Quels furent le devenir et le destin d'Aristote et de Plotin au sein de la philosophie arabe ? Le présent ouvrage se propose de répondre à cette question en envisageant, en un premier temps, la postérité médiévale arabe de la noétique et de la logique aristotéliciennes pour étudier, par la suite, la réception médiévale arabe de la cosmologie et de la spiritualité plotinienne.

—, Image, Mythe, Logos et Raison, Paris, L'Harmattan, 2009. | Cet ouvrage se propose de réfléchir sur les différentes formes de rationalités mises en oeuvre dans l'Antiquité et au Moyen Age par Lucien de Samosate, Parménide, Platon, Plotin et saint Anselme. C'est à travers la problématique de l'Image, du Mythe, du Logos et de la Raison qu'il sera possible de rendre compte de l'originalité de ces différentes formes de pensées situées aux confins de la rhétorique et de la philosophie, de l'esthétique et de la cosmologie, du mythe et de la raison, de la foi et de la raison, de la théologie et de la philosophie. Chapitre II : Image et Production du monde chez Plotin : une critique de l'image gnostique.

—, "Bild und Weltproducktion bei Plotin. Eine Kritik des gnostischen Bildes", in Denken mit dem Bild, J. Grave und A. Schubbach (Hg.), München, Wilhelm Fink Verlag, 2010, pp. 43-73.

FAUQUIER, Frédéric, "La matière comme miroir: pertinence et limites d'une image selon Plotin et Proclus", Revue de Métaphysique et de Morale, 2003 (1), 65-87.

FEDERICI VESCOVINI, Graziella, "L'espressività del cielo di Marsilio Ficino, lo zodiaco medieval e Plotino", Bochumer Philosophisches Jahrbuch für Antike und Mittelalter (1), 1996, 111-125.

FERNANDES, Edrisi, « A interação naturante entre o demiurgo e o mundo, a questão dos dois tipos de matéria e a natureza da implantação da alma no corpo », Kriterion: Revista de Filosofia (51, 122), 2010, p. 617-635. | In his Commentary on the Timaeus Proclus says that in some occasions Plato speaks of a model (from which the world is created) that is identical to the Demiurge while in other occasions he suggests that the model is distinct from the Demiurge. Here, identity and difference refer to the similarity with or dissimilarity from the intelligible One, identified with eternity (stability; fixedness). However, Plato also speaks in the Timaeus that the cosmos is pretty and its constructor (the Demiurge) is good inasmuch as He fixed his sight in the perpetual model. Plotinus, on his turn, mentions (Enneads, II.4) the existence of two types of matter, intelligible and sensible. The intelligible or divine matter is equivalent to the "indefinite Dyad", identified with the procession of the Noûs. For Plotinus, though the intelligible matter is eternal and invariant, its archê is constituted by difference and movement -- conditions that prepare the naturation of sensible matter. For Proclus, the soul, an unfolding of the Noûs, mediates between the Intellect, intelligible matter and sensible matter. Many interpreters seem to have understood intelligible matter as the matter of the soul, and to explain the interaction between the intelligible and the sensible many theories have appeared regarding the constitution of intelligible matter and about the nature of the "vehicle" or "vehicles" that would be associated with the soul's "descent" and incarnation.

FERRARI, Franco, "La collocazione dell'anima e la questione dell'esistenza di idee di individui in Plotino", Rivista critica di storia della filosofia (53, 4), 1998, 629-653.

—, "Motivi platonici e motivi aristotelici nella concezione della doppia energheia dell'uno in Plotino", in Henôsis kai philía, unione e amicizia, Omaggio a Francesco Romano, a cura di M. Barbanti, G.R. Giardina e P. Manganaro, presentazione di E. Berti, Catania, C.U.E.C.M., 2002, 375-388. | Investigates the Platonic and Aristotelian sources of the Plotinian concept of double energeia, as well as the metaphorical instruments Plotinus uses to express it.

—, « 'Un altro modo di vedere'. Motivi e paradossi dell'estasi in Plotino », in Anima e libertà in Plotino : atti del convegno nazionale, Catania, 29-30 gennaio 2009, a cura di Maria Di Pasquale BARBANTI e Daniele IOZZIA, Catania, CUECM, 2009, p. 113-135.

—, « Individualità e totalità nella vita dell'intelletto : tracce di monadologia in Plotino? », in Monadi e monadologie : il mondo degli individui tra Bruno, Leibniz e Husserl ; atti del convegno internazionale di studi, Salerno, 10-12 giugno 2004, a cura di B.M. D'Ippolito, A. Montano, F. Piro, Soveria Mannelli (Catanzaro), Rubbettino, 2005, p. 17-27. | Per Leibniz, come è noto, dall nozione completa di una sostanza individuale, cioè di una monade, `e possibile dedurre non solo tutti gli attributi della stessa sostanza, ma addirittura l'intero universo. In effetti, il principio che afferma la totale inclusione degli intelligibili gli uni negli altri, l'idea che la parte sia in qualque modo uno "specchio" del tutto, l'assegnazione a una determinata compagine ontologica di una vitalità assoluta, rappresentano, tutti, motivi che concorrono a determinare anche la natura di una delle dottrine più complesse che la filosofia antica ci abbia tramandato: la teoria plotiniana dell'Intelletto ipostatico.

FERRETTI, S., "La metafora del mondo come teatro in Plotino. Enn. III, 2", dans Storia, filosofia e letteratura, Studi in onore di Gennaro Sasso, Napoli, Bibliopolis, 1999, 77-96.

FERWERDA, Rein, "The Meaning of the Word <SOMA> in Plato's Cratylus 400c", Hermes (113), 1985, 266-279.

—, "Translating Plotinus", in The Neoplatonic Tradition; Jewish, Christian and Islamic Themes, A. Vanderjagt (ed.), Cologne, 1991, 26-35.

—, "Pothos and Peitho in Plotinus" in The Persistence of Religions. Essays in Honor of Kees Bolle, S. D. Bolle (ed.), Malibu, 1996, 93-107.

—, "Plotinus en het kwaad in een goede wereld [Plotin et le mal dans un bon univers]", Filosofie Magazine (14, 7), 2005, p. 40-43.

FIDELER, David, "Neoplatonism and the Cosmological Revolution: Holism, Fractal Geometry and Mind-in-Nature", in Neoplatonism and Contemporary Thought, Part I, 103-118.

FILIPPI, F., « Plotinus on Time as Measure and Number of Motion », Filosofia (40), 2010, p. 409-424. | Plotinus's criticism of the Aristotelian and Stoic theories of time does not aim at refuting the definition of time as number and as interval of motion, but at emphasizing their failure to provide a metaphysical foundation for this definition. In Ennead, III, 7, Plotinus shows that time can play the role of a formal order of physical phenomena, only if it is primarily understood as image of 'eternity'. When eternity is proved to be the ideal order of noetic cosmos' logical contents and time.

FINAMORE, John F., "Plotinus, Psellus, and the Chaldean Oracles : a reply to Majercik", AncW (29, 2), 1998, 107-110 | Reply to R. Majercik, "The Chaldean oracles and the school of Plotinus", AncW (29, 2) 1998, 91-105.

—, "Plotinus and Iamblichus on Magic and Theurgy", Dionysius (17), 1999, 83-94. | In Enneads IV 4 Plotinus taught that philosophy, theoria, alone could save the soul, whereas Iamblichus countered in his "De mysteriis" that it was ritual acts properly performed, theourgia, that did so. Plotinus argued that since the highest aspect of the human soul did not descend, magic could not affect it. Further, since the gods are engaged eternally in contemplation of Intellect, they do not hear prayers. Thus, human salvation can not depend on magic but only on contemplation. Iamblichus argued that the human soul descended entirely into this realm and that the highest form of theurgy requires the willing participation of the gods. Although the gods are involved in contemplation of the Intellect, they care for humans and illuminate us with their divine light willingly. Thus, contemplation is insufficient for salvation, since salvation requires the participation of the gods in theurgic rites.

—, « Biography As Self-Promotion: Porphyry's Vita Plotini », Dionysius (23), 2005, p. 49-62.

FINDLAY, John N., "Neoplatonism and Western Christian Man", in Neoplatonism and Contemporary Thought, Part II, 287-302.

FIORENTINO, Fernando, " Il problema della verità in Plotino ", Sapienza (57, 2), 2004, 145-184. | The present article may be considered as an appendix to the volume by the same author: Il problema della verità nei filosofi antichi (Naples, EDI, 2002). Plotin is regarded as the most modern among all ancient philosophers. His epistemology preannounces the thesis according to which man can interpret the surrounding reality, drawing truth out the rational part of his soul, which actually sees the ideas in the first intelligence. This vision resolves itself with the projection of those ideas upon sensible perceptions, caused in the body by the action of external objects. As a cinematographic camera projects on a blank screen the images of its film, so man projects on the material world, incapable of keeping the forms, the ideas that he actually sees in the first intelligence.

—, «Il male nel neoplatonismo », Idee: Rivista di Filosofia (37-38), 1998, pp. 61-84.

FISCHER-BOSSERT, Wolfgang, "Der Portraittypus des Sog. Plotin: Zur deutung von Barten in der Romischen Portraitkunst", Archaologischer Anzeiger (1), 2001, 137-152. | Das Bekanntwerden einer vierten Replik (Santa Barbara Museum of Art, Inv.-Nr. 1995.26.21) bietet Anlass zu einer erneuten Untersuchung, die die Datierung in severische Zeit bestätigt und damit die Deutung als Plotin bereits ausschliesst. Auch Aufstellungsort und Ikonographie machen eine Deutung als Philosoph nicht sehr wahrscheinlich. Die häufig als griechisch-philosophisch gedeutete Barttracht lässt sich vielmehr von römischen Vorbildern ableiten. Sie scheint in trajanischer Zeit im Militär aufgekommen zu sein und ist bei Hadrian in den frühen Regierungsjahren Ausdruck seiner militärischen Pflichten. Ausgehend vom Kaiser verbreitete sich die Mode, und somit ist auch der sogenannte Plotin aufgrund der hohen Replikenzahl und des kolossalen Formats der einen Replik eher als einflussreiche Person in der Nähe des Kaisers zu deuten.

FLADERER, Ludwig, « Der Wahrheitsbegriff im griechischen Neuplatonismus », in Die Geschichte des philosophischen Begriffs der Wahrheit, hrsg. Von . Enders und J. Szaif, Berlin, New York, De Gruyter, 2006, p. 33-48.

FORD, Lewis S., "Process and Eternity : Whitehead Contemplates Plotinus", in Neoplatonism and Contemporary Thought, Part I, 205-220.

FRONTEROTTA, F., " La genèse et la succession des réalités atemporelles. Un argument paradoxal chez Plotin (Ennéades V 1 [10] 6, 19-22) ? ", in Études Platoniciennes, vol. 1, Paris, Belles Lettres, 255-270.

—, « De quoi il n'y a certainement pas de formes ? Une question platonicienne et ses réponses chez Alcinoos et Plotin », Études Platoniciennes (8), 2011, p. 43-52.

—, « Ragionamento divino e principio del discorso : Plotino e l'eikôs muthos del « Timeo » platonico in « Enn. VI 7 [38] 1-3 », Gli antichi e noi : scritti in onore di Antonio Mario Battegazzore, W. Lapini (ed.), vol. 2, Genova, Brigati, 2009, p. 461-477.

GABRIEL, Markus, "Hegel und Plotin", in Hegel und die Geschichte der Philosophie, Dietmar H. Heidemann und Christian Krijnen (Hrsg.), Darmstadt, Wissenschaftliche Buchgesellschaft, 2007, p. 70-83.

—, " Zum Außenweltproblem in der Antike: Sextus' Destruktion des Repräsentationalismus und die skeptische Begründung des Idealismus bei Plotin ", Bochumer Philosophisches Jahrbuch fuer Antike und Mittelalter (12), 2007, p. 15-43. | Miles Burnyeat famously argued that there could, in principle, be no idealism in Greek philosophy, because it was not yet prepared to regard the existence of an external world beyond our veil of perception as a serious philosophical problem. I believe that this thesis is historically and systematically false. Burnyeat's claim is backed up by a short sketch of the most important philosophical systems in Greek philosophy that might seem to contradict his no-idealism view, viz. ancient skepticism and Neo-Platonism. In this paper, I argue against Burnyeat's view on the basis of a reconstruction of Sextus Empiricus' epistemological skepticism regarding the external world. Then, I try to show that Plotinus' idealism and his theory of " nous " are built on the assumption that metaphysical realism entails the problem of the external world and is, therefore, potentially inconsistent because of its skeptical results. Plotinus shows how skepticism about the external world can be avoided by idealism which can, thus, be seen as an explicit overcoming of epistemological skepticism. This whole train of thought explicitly refers to the problem of an external world. Therefore, Plotinus can be seen as answering the skeptical challenge with an idealistic metaphysic of experience.

GAL, Ota, « Unitas Multiplex as the Basis of Plotinus' Conception of Beauty: An Interpretation of Ennead V.8 », Estetika: The Central European Journal of Aesthetics (48, 2), 2011, p. 172-198. | The essay first succinctly points out shortcomings in previous interpretations of Plotinus's notion of beauty. Beauty is to be connected primarily with intellect, which is to be understood as a special unity in diversity. The section of the essay devoted to aesthetics is therefore preceded by a short analysis of intellect's unity and diversity. The hypothesis about the primary relation of beauty to the intellect is then corroborated by a reading of Ennead V.8 and further developed. The emphasis is on three basic aspects of beauty: its being a unity of a mixture whose character is shared by all ontological levels; its function of referring to what is above it; and its fundamental accessibility. Though Plotinus opposes the Stoic notion of beauty as symmetry and stresses beauty's simplicity, it follows for him that beauty has the character of unitas multiplex, albeit a special one.

GALLI, Paolo, "Materia spazio tempo : un'ipotesi sul significato della statuaria in Plotino e sulla sua accezione nell'« incompiuto » di Michelangelo", Rivista di filosofia neoscolastica (96, 1), 2004, 1-49. | L'« exemplum » della statuaria come compendio visivo del pensiero di Plotino.

GALLUZZO, G., "Il tema della verità in Plotino, fonti platoniche e presupposti filosofici", Documenti e Studi sulla tradizione Filosofica Medievale (10), 1999, 59-88.

GANDILLAC (de), Maurice, Plotin, Philo, Ellipses, 1999.

GANSON, Todd Stuart, "The Platonic Approach to Sense-Perception", History of Philosophy Quarterly (22, 1), 2005, 1-15.

GARAVENTA, Roberto, "I filosofi e il male", Riv. Stor. Filos. (56, 3), 2001, 501-504.

GARCÍA BAZÁN, Francisco, "Sobre la expresión "único y dolitario" en Plotino. Contribución al estudio de los antecedentes del deus absconditus", dans Memoria gratiaque, Homenaje a Diego F. Pró en sus 75 años, Mendoza, Facultad de Filosofía y Letras de la Universidad Nacional de Cuyo, 1990, 269-283.

—, "Filosofía del lenguaje y ontología según Plotino", Epimeleia (1), n. 1-2, 1992, 61-90.

— ; Cattedra, Olivia , "La concepción del "camino de los padres y de los dioses" en la India antigua y en el mundo helenístico [Plotinus' testimony]", Epimeleia (2, 3), 1993, 9-60. | On human destiny before birth and after death.

—, "Antecedentes, continuidad y proyecciones del neoplatonismo", Anuario Filosófico (33, 1), 2000, 111-149. | The "antecedents, continuity and projections" of neo-Platonism are revised, priming the individual and communitary intertextuality, as the medium of study most valid for a train of thought that gives priority to the doctrinal body rather than to the individual. In this way are seen the diverse neo-Platonic systems although it is also noted that, when this doctrinal aspect is weakened, neo-Platonism may externally influence the doctrines and philosophical authors who are very different from its spirit.

—, " Plotino y la fenomenología de la belleza ", Anales del seminario de historia de la filosofía (22), 2005, p. 7-28. | Se estudia el tratamiento que el filósofo neoplatónico hace de la doctrina de la belleza en las " Enéadas ", en tres diversos planos : la percepción estética, la intuición de actividades bellas y la contemplación de lo bello que se abre hacia el Bien/Uno.

GARCIA, Ricardo M, "Muerte y temporalidad en San Agustin. El aporte de Plotino a su idea del tiempo", Revista Agustiniana (43, 130) 2002, 5-22. | En este trabajo se plantea la conmocion existencial que sufrio San Agustin ante la muerte de seres muy allegados a el; a partir de alli se ve como aquellas experiencias le permitiran vivenciar la contingencia radical de todas las cosas, caracterizada por un continuo pasaje del ser al no-ser: este pasaje y devenir continuos de las cosas constituye la temporalidad.

—, " La participación del alma humana en el doble estado de la inteligencia: como amante y como pensante según Plotino ", Revista Agustiniana (45, 136), 2004, p. 5-17. | Este trabajo muestra como para Plotino el alma humana según su función superior que es la inteligencia, en su proceso ascensional hacia el Uno-Bien se asocia al movimiento de la Inteligencia Hipóstasis. Este movimiento es considerado como un doble estado de la Inteligencia, como amante y como pensante, que a su vez la constituyen o generan como Hipóstasis. Al participar de este proceso, el alma recupera su más profunda interioridad y su verdadero yo, logrando la llamada "unión mística", descripta como un contacto o experiencia directa del Principio.

GARRIGUES, R., Plotin aujourd'hui : Plotin ou l'enchantement du monde ?, Milhars, R. Garrigues, 2001. | Voici une étude complète des cinquante-quatre traités, répartis en six ennéades, du philosophe et poète Plotin (205-270 après J.C.). Elle montre d'abord la filiation Parménide, Platon, Plotin, puis la compatibilité du panthéisme de Plotin: "Dieu est tout entier, à tout instant, en tout être" avec la physique actuelle de la non-séparabilité. Par contre, elle déclare irrecevables les arguments de Plotin pour résoudre le problème du mal: ou bien Dieu est le Bien absolu et le mal n'existe pas, ou bien l'homme est capable du mal et il a une indépendance, une liberté incompréhensible dans un cosmos divin. Plotin est certainement, avec Platon, l'auteur le plus important: opposé au christianisme, il hérite de Platon, Aristote et des stoïciens, et il annonce Spinoza, Hegel et, malgré lui, la liberté au sens moderne. Il est aussi très proche de Gérard de Nerval. Toute esthétique, toute théorie du beau vient de Plotin, puisque l'art est un instrument pour mieux apercevoir l'enchantement du monde, car "Dieu est en toute chose". Mais le tableau de Gérard David, reproduit en couverture, illustre la conduite insensée des hommes qui font leur propre malheur. Enfin, les nombreuses citations de Plotin (avec souvent leur texte grec) sont imprimées en caractères gras, distincts du reste du texte, et constituent un florilège des plus belles pensées de cet auteur.

GEIGER, Joseph, " Wanted : R. Meir ! ", Scripta classica Israelica (25), 2006, p. 101-103. | On the basis of a story from the Babylonian Talmud (Avoda Zara 17b-18b) involving a certain Rabbi Meir, studies the question of whether portraits of wanted criminals could be publicly displayed in the Roman empire. Includes considerations on painting from memory in Greco-Roman Antiquity, including the case of the portrait of Plotinus.

GERSH, Stephen, " Plotinus on harmonia. Musical metaphors and their uses in the Enneads ", in Agonistes. Essays in Honour of Denis O'Brien, J. Dillon & M. Dixsaut (eds), Burlington, Ashgate, 2005.

GERSON, Lloyd P., " Plotinus on Weakness of the Will: The Neoplatonic Synthesis ", in Tobias Hoffmann (ed.), Weakness of Will from Plato to the Present, Washington DC, Catholic Univ of America Press, 2008, pp. 42-57. | This paper argues that Plotinus appropriates Peripatetic and Stoic insights into his expression of Platonic moral psychology generally and into his analysis of akrasia in particular. Plotinus's account focuses on the Platonic distinction between the soul or true self and the embodied composite human being. With the Stoics, Plotinus argues that the true self is the subject of rational desire. Rational desire is here interpreted as a second-order desire in relation to the first-order desires of the composite individual. Plotinus argues along Platonic lines that vicious and akratic actions are involuntary because they arise from desires involving embodiment.

—, "Being and Knowing in Plotinus", in Neoplatonism and Indian Philosophy, 107-125. | This paper is a study of Plotinus's analysis of the idea behind Parmenides' famous claim that "it is the same thing for thinking and for being". Plotinus's analysis depends on his reading of Plato as well as his co-option of Aristotle in the service of Platonism. It also depends on his original insights into self -consciousness as a property of cognition and on his nonrepresentationalist theory of knowledge.

—, "Plotinus Against Aristotle's Essentialism", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 57-70. | Aristotle believed that his doctrine of essentialism was a response to Plato's separation of Forms. By separating the Forms, Aristotle's thought, Plato was led to absurdity. Plotinus argues against Aristotle and in defense of Plato that the absurdity is to be found in the claim that a sensible individual is identical with it essence. Plotinus accepts Aristotle's claim that if the essence of a man is separate from that man, then the man is not identified by his essence. Plotinus argues that the alternative position is logically incoherent.

—, "The Presence and the Absence of the Divine in the Platonic Tradition", in Metaphysik und Religion, Akten des Internationalen Kongresses vom 13.-17. März 2001 in Würzburg, Herausgegeben von Theo Kobusch und Michael Erler, K G Saur München, Leipzig 2002, p. 365-386. | Pages 373-376 concern Plotinus.

—, "Metaphor as an Ontological Concept: Plotinus on the Philosophical Use of Language", dans Logos et langage chez Plotin et avant Plotin, 255-270.

—, "Plotinus and Epicurean Epistemology" in Epicurus: His Continuing Influence and Contemporary Relevance, Dane R. Gordon (ed), Rochester, RIT Cary Graphic Arts Press, 2003, 69-80. | This is a study of Plotinus's arguments for rejecting an Epicurean account of knowledge. Plotinus argues that Epicurus's atomism cannot provide a coherent basis for explaining how cognition is possible in embodied individuals. Epicurean epistemology as a form of naturalized epistemology is also briefly discussed.

—, "Plotinus on akrasia: The neoplatonic synthesis", in Akrasia in Greek philosophy, from Socrates to Plotinus, Edited by Christopher Bobonich and Pierre Destrée, Philosophia antiqua, 106, Leiden, Boston, Brill, 2007, p. 265-282.

—, "Plotinus on logos", in Neoplatonism and the Philosophy of Nature, J. Wilberding and C. Horn (ed.), Oxford, Oxford University Press, 2012, p. 17-29. | This paper offers an interpretation of 'y is the logos of' in Plotinus' Enneads. The focus is primarily on those passages wherein x and y have ontological referents, though it also includes comments about those passages wherein x and y are used semantically or epistemologically. The thesis is that for Plotinus, anything that is the logos of anything else has derivative intelligibility. Thus, only the One is unqualifiedly self-explicable. The One is virtually all that is derived from it roughly in the way that 'white' light is virtually the colour spectrum. Following Plato and Aristotle, Plotinus holds that nothing in nature can be self-explicable.

—, « A Platonic reading of Plato's 'Symposium' », in Plato's Symposium : issues in interpretation and reception, J.H. Lesher, D. Nails and F.C.C. Sheffield (eds.), Cambridge (Mass.), Harvard University Pr., 2006, p. 47-67. | Plotinus' interpretation of the « Symposium » can be used to resolve a number of ambiguities - such as the contrast between higher and lower mysteries - in Plato's text. Following Plotinus' interpretative methodology, we can use the philosophy in other dialogues of Plato (e.g., Phlb. 64 E 5-65 A 5) to supplement the account in the « Symposium » ; without such supplements, the association of beauty and good in the « Symposium » appears to be arbitrary.

GIARDINA, Giovanna R., « 'Se l'anima sia entelechia del corpo alla maniera di un nocchiero rispetto alla nave'. Plotino IV 3, 21 su Aristotele De anima II 1, 413a8-9 », in Anima e libertà in Plotino : atti del convegno nazionale, Catania, 29-30 gennaio 2009, a cura di Maria Di Pasquale BARBANTI e Daniele IOZZIA, Catania, CUECM, 2009, p. 71-112.

GOMEZ PEREZ, Gustavo, « Plotinus and Contemporary Art: Art, Beauty, and the Unifying Power of the Soul », Universitas Philosophica (28, 56), 2011, p. 109-127. | Duchamp's legacy in contemporary art is manifest in the increasing importance of the conceptual dimension in art and in the separation of art and beauty. Art as a conceptual or intellectual activity is, thus, dissociated from a sensible appreciation of beauty. Plotinus's metaphysics of the beauty challenges this separation between intellect and beauty by referring beauty to the perception of what is intelligible in the sensible. Accordingly, the thesis of this paper is that Plotinus's metaphysics of the beauty illuminates social and political aspects of art that are of interest for understanding some important trends of contemporary art. In order to support this thesis, I will analyze Plotinus's account of the relation between the sensible and the intelligible, and the concepts of participation and imitation as they appear in Enneads I 6 (1) and VI 4 (22). Finally, I will refer to Richard Box's Fields of Light (2003) as an instance that clarifies this thesis.

GONTIER, Thierry, " La technique comme capture du ciel : La lecture de la quatrième ennéade de plotin dans le De vita coelistus comparanda de marsile ficin ", Corpus (39), 2001, p. 107 - 132.

—, "Libertà cartesiana e dottrina neoplatonica delle potenza [trad. di Antonella Cutro]", in L'efficacia della volontà nel XVI e XVII secolo. Parte delle relazionin presentate a un convegno tenudo a Salerno nel 2001, a cura di Francesco Paolo Adorno e Luc Foisneau, Storia e letteratura, 212, Roma, Edizioni di Storia e Letteratura, 2002, 117-137.

GOODMAN, L.E., "Neoplatonism : Unity and Plurality in the Arts", in Neoplatonism and Contemporary Thought, Part II, 243-256.

GORTON, Lisa, "The Paradox Topos", Journal of the History of Ideas (61, 2), 2000, 343-346. | "The Paradox Topos" explores the source of a spatial paradox in Dante's "Paradise": when Dante and Beatrice step outside the concentric spheres of the cosmos, they step into another set of spheres, which center upon God. Dante's spatial paradox plays upon a spiritual point: when Dante and Beatrice step outside space, they step into the "intellectual cosmos" that Plotinus imagines in his Enneads. Spiritual in intention, but spatial in imagination, Plotinus's "intellectual cosmos" charges the shapes of space with meaning. The article notes how some Renaissance astronomers and writers play upon this paradox topos.

GRECCHI, Luca, L'umanesimo di Plotino, Pistoia, Petite plaisance, 2010.

GREGORIOS, Paulos Mar, "Does Geography Condition Philosophy? On Going Beyond the Occidental-Oriental Distinction", in Neoplatonism and Indian Philosophy, 13-30.

—, "Does Neoplatonism Have Anything to Say to Post-Modern Spirituality?", in Neoplatonism and Contemporary Thought, Part II, 303-320.

GRITTI, E., "La phantasía plotiniana tra illuminazione intellettiva e impassibilità dell'anima", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 251-274.

GRITTI, Elena e C. Riedweg, « Echi dal 'Timeo' nelle aporie sull'impassibilità dell'anima in 'Enneadi' III 6, 1-5: frutti di una synousia plotiniana », Elenchos (31, 1), 2010, p. 123-150. | L'analisi di riferimenti sia concettuali sia lessicali al « Timeo » riguardanti in particolare la problematica connessione tra anima umana e corpo, rivela il ruolo che le Idee di Platone giocano nelle « aporiai » di Plotino, soprattutto in relazione all'impassibilità dell'anima di fronte a percezioni e affezioni. Il « Timeo » è presente non solo nella seconda parte di « Enneadi » 3, 6 [26], dove l'influenza del dialogo è indiscussa, ma anche nei primi cinque capitoli, e costituisce la chiave d'interpretazione della coerenza del trattato.

GROß, Stefan, « Leben und Reflexion im spätantiken Denken -- Plotin und Pseudo Dionysios-Areopagita » in Das Leben denken, Zweiter Teil (Hegel-Jahrbuch 2007) , Arndt, Andreas (ed), Berlin, Akademie Verlag, 2007, p. 85-91.

GUERRA, Chiara, "Porfirio editore di Plotino e la "paideia antignostica", Patavium (8, 15), 2000, 111-137. | In base a un'analisi compositiva si riafferma l'unità, non solo tematica, ma anche strutturale, dei quattro trattati di "Enneadi" 3, 8 ; 5, 8 ; 5, 5 ; 2, 9 e si indagano i criteri editoriali adottati da Porfirio, che ha diviso e riorganizzato una "summa" plotiniana rispondente al duplice obiettivo di dimostrare la corretta sequenza della realta e di opporsi alle nuove idee, gnostiche o cristiane, che circolavano anche nella sua "sunousia".

GUIDELLI, C., "Plotino: La vita come pensiero. Una prospettiva estetica ", in Hegel e il neoplatonismo. Atti del Convegno internazionale di Cagliari (16-17 Aprile 1996). A cura di G. Movia, Università degli studi di Cagliari. Pubblicazioni del Dipartimento di filosofia e teoria delle scienze umane, 3, Cagliari, Edizioni AV, 1999, 179-194.

GURTLER, Gary M., "Plotinus on the Soul's Omnipresence in Body", International Journal of the Platonic Tradition (2, 2), 2008 , p. 113-127. | In examining Ennead VI 4[22] , we find Plotinus in conflict with modern, i.e., Cartesian or Kantian, assumptions about the relation of soul and body and the identification of the self with the subject. Curiously, his images and exposition are more in tune with Twentieth Century notions such as wave and field. With these as keys, we are in a position to unlock the subtlety of Plotinus' analysis of the way soul and body are present together, with sensation structured through the body and judgment coming from the soul. The problem of the self concerns not only the unity of the self in terms of body and soul, but also how the self is constituted in relation to other selves, both keeping its individuality and sharing its experiences at the same time.

—, " Plotinus : omnipresence and transcendence of the One in VI 5 [23] ", in Reading ancient texts : essays in honour of Denis O'Brien, vol. 2 : Aristotle and Neoplatonism, S. Stern-Gillet and K. Corrigan (eds), Leiden, Brill, 2007, p. 137-152.

—,"Providence : The Platonic Demiurge and Hellenistic Causality", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 99-124. | Plotinus reflects on providence and theodicy using Plato's Demiurge, Stoic sympathy and seminal reasons, and Aristotle's causality. He shows that the planning ascribed to the Demiurge is not from deliberation and is thus not like human making. We can see how Plotinus interprets a Platonic text from the Timaeus, uses ideas from other philosophical traditions, and understands the relation of discursive reasoning to other forms of knowing and thinking, correcting the bias of language toward the discursive and giving the ground for its success.

—, "Sympathy: Stoic Materialism and the Platonic Soul", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 241-276. | Plotinus uses sympathy in a threefold structure, a transcendent power, that power's expression on a lower level of reality and the unified multiplicity. Sympathy is the last example of this structure with both psychological and ontological dimensions. Restricted to the sensible cosmos, it manifests the organic unity of the cosmos, allowing one part to be in relation to and influence another. Sympathy has a role in the explanation of sensation and moral evil, giving the cosmos the unity needed for sensation and allowing for moral evil when the soul is in sympathy with the body.

—, " Plotinus : Matter and otherness, "on matter" (II 4 [12]) ", Epoché (9, 2), 2005, 197-214. | An examination of Plotinus's treatise on matter, II 4[12],reveals interesting paradoxes. He seems to use Aristotle's matter to explain Plato's receptade.Attention to the text reveals that both matter and the receptacle are, in fact, recast in terms of the otherness of Plato's Sophist. By this, Plotinus articulates how matter and the receptacle function as the condition of possibility for the sensible cosmos. His analysis of related terms further supports this rapprochement: privation and substrate exclude quality and quantity as attributes of matter; and the indefinite, the unlimited, size and mass echo the paradoxical language of the Timaeus.

—, « Plotinus : self and consciousness », in History of Platonism : Plato redivivus, R. Berchman and J. Finamore (eds)., New Orleans (L.A.), University Press of the South, 2005, p. 113-129.

—, « Plotinus on the Limitation of Act by Potency », The Saint Anselm Journal (7, 1), 2009, p. 1-15. | The limitation of act by potency, central in the metaphysics of Thomas Aquinas, has its origins in Plotinus. He transforms Aristotle's horizontal causality of change into a vertical causality of participation. Potency and infinity are not just unintelligible lack of limit, but productive power. Form determines matter but is limited by reception into matter. The experience of unity begins with sensible things, which always have parts, so what is really one is incorporeal, without division and separation. Unity is like the esse of Thomas, since it is the act that makes a thing what it is and has its fullness in God.

GUTAS, Dimitri, "The text of the Arabic Plotinus: Prolegomena to a critical edition", in The libraries of the Neoplatonists, Proceedings of the meeting of the European Science Foundation Network "Late antiquity and Arabic thought : patterns in the constitution of European culture", held in Strasbourg, March 12-14, 2004, Edited by Cristina D'Ancona, Philosophia antiqua, 107, Leiden, Boston, Brill, 2007, p. 371-384.

GUTIERREZ BUSTOS, Raúl Roberto, « Autoconsciencia y autoconstitución del noûs: Una controversia en torno a Plotino y el escepticismo », Estudios de Filosofia (34), August, 2006, p. 217-229. | Diverse researches have shown that the thematization of auto-conscience is not exclusive of modern philosophy. Plotinus is perhaps the first to have reflected on the fundamental questions of a theory of auto-conscience and, this, confronting the skepticism of Sextus Empiricus. Auto-conscience is proper to the hipostasis of the nous as a differentiated unity of intelligence, intelligible and intellection that, nonetheless constitutes itself in its vain effort to grasp the absolutely simple unity of the One. The article examines a recent objection to Plotinus according to which he limits himself to describing in what measure can intelligence be reconstructed as coming before the relation, but does not resolve the paradox about the possibility of having an identity result from a relationship.

GUYOT, Matthieu, "La question du suicide chez Plotin", Philotheos (8), 2008, p. 121-128.

HADORN, Gertrude Hirsch, "Verantwortungsbegriff und kategorischer Imperativ der Zukunftsethik von Hans Jonas", Zeitschrift fur philosophische Forschung (54, 2), 2000, 218-237 | In opposition to Kantian ethics Jonas elaborates an ethical theory about responsibility as ontological obligation towards the future existence of mankind, which is ignored although he raised responsibility as ethical subject. The paper traces the roots of Jonas' ontology in Aristotle, Plotinus and Heidegger and criticizes the theological component within his value theory.

HAGER, F.-P., "Renouveau chez Plotin de la métaphysique de Platon et de la théologie d'Aristote", dans Methexis, études néoplatoniciennes présentées au professeur évangelios A. Moutsopoulos, Athènes, Centre international d'études platoniciennes et aristotéliciennes, 1992, 131-139.

—, "Neoplatonic Background of the Metaphysics of Karl Jaspers and Its Impact on His Moral Philosophy", in Neoplatonism and Contemporary Thought, Part I, 347-386.

HALFWASSEN, Jens, "Sein als uneingeschrankte Fulle: Zur Vorgeschichte des ontologischen Gottesbeweises im antiken Platonismus", Zeitschrift für philosophische Forschung (56, 4), 2002, 497-516. | The ontological argument of the existence of God that was formulated by Anselm of Canterbury presupposes the Platonic concept of being as unlimited richness, for Plato was the first to conceive being as a sort of perfection. In the wake of Plato Plotinus paradigmatically developed the concept of intellect (nous) as a perfect being including all possible essences (Enn. III 6, 6). As Anselm takes his concept of God as perfect being from Boethius who was well familiar with the Platonic and Neoplatonic tradition it is obvious that his argument has its roots in the Platonic thought.

—, "Die Einheit des Selbstbewusstseins und der Zirkeleinwand" in Selbst-Singularitat-Subjektivitat: Vom Neuplatonismus zum Deutschen Idealismus, 261-277. | Since the beginning of the twentieth century the circular objection concerning self-consciousness or iteration respecting themes of the self is being raised frequently. Henrich's comment concerning Fichte's circular objection is prominent here. This essay demonstrates that Plotin formulated his circular objection for the first time in his argument with Numerius. Plotin's own theory about self-awareness of the spirit, however, is not exposed to this objection. His theory about the unity of self-consciousness is being compared with Hegel's theory, whereby it corresponds widely with it respecting understanding of structure of self-consciousness while differing from the foundation of its unit.

—, " Henologie bei Platon und Plotin ", Bochumer Philosophisches Jahrbuch fuer Antike und Mittelalter, vol. 8, 2003, p. 21-41. | Aristotle construed metaphysics primarily in terms of ontology, whereas Plato had developed a different approach to the philosophy of principles. The main task of the metaphysical theory of principles is the quest for the absolute. For Plato, however, the absolute is the one; and this idea--most influentially advocated by Plotinus--is the foundation of a tradition that construes metaphysics mainly in terms of henology. The central aspects of this doctrine are the idea of the transcendence of the absolute one, the perspective of negative theology, and--in Plotinus--a genuinely philosophical kind of mysticism.

—, "Geist und Subjektivität bei Plotin. Probleme der Subjektivität in Geschichte und Gegenwart", in Probleme der Subjektivität in Geschichte und Gegenwart / Dietmar H. Heidemann (Hrsg.), Problemata, n. 146, Stuttgart-Bad Cannstatt, Frommann-Holzboog, 2002, 243-262.

—, "Freiheit und Transzendez bei Schelling und Plotin", in Platonismus im Idealismus. Die platonische Tradition in der klassischen deutschen Philosophie, Hrsg. von B. Mojsisch und O.F. Summerell, München, Saur, 2003, p. 175-193.

—, Plotin und der Neuplatonismus, Beck'sche Reihe, Denker, 570, München, Beck, 2004.

—, Der Aufstieg zum einen: Untersuchungen zu Platon und Plotin. München/Leipzig, Saur, 2006. | Deuxième édition. Première édition: 1992 (#653 de notre bibliographie plotinienne).

—, « Philosophie als Transzendieren: Der Aufstieg zum höchsten Prinzip bei Platon und Plotin », Bochumer Philosophisches Jahrbuch fuer Antike und Mittelalter (3), 1998, p. 29-42. | Transcendent thinking as a basic feature of metaphysical philosophy has always claimed to be more than a mere cognition of reality in terms of its phenomena. Transcendent philosophy intends to consider reality from the perspective of a fundamental ground transcending the reality ordered by that ground. Plato, who created the very notion of philosophy, described the love of wisdom as an ascent to the absolutely transcendent One and Good, which he believed to be the principle and source of all being. Plotinus both took over and renewed the Platonic view of philosophy as transcendent thinking. In his view, the philosopher can only relate to that principle which transcends even thinking itself by practicing a mystical philosophy and thereby leaving behind his own dialectical thinking.

—,"Seele und Zeit im Neuplatonismus", in Der Begriff der Seele. 2, Der Begriff der Seele in der Philosophiegeschichte , hrsg. von Hans-Dieter Klein. Würzburg, Königshausen und Neumann, 2005, p. 101-117. |Die moderne Philosophie hebt mit dem ontologischen Aspekt (Heidegger), der Subjektivierung der Zeit (Kant) und der diskontinuierlichen Quantenstruktur der Zeit (Heisenberg) drei Problem-Aspekte der Zeit hervor, die alle bereits im Neuplatonismus thematisiert werden. Dass Zeit kein Ding ist, sondern eine fundamentale Seinsweise, ist die Entdeckung Platons. Dass Zeit der spezifischen Struktur des Bewusstseins entspringt und ihre so empfundene Kontinuität in der ganzheitlichen Form der bewussten Lebensvollzüge gründet, ist die Einsicht Plotins. Und dass die physikalische Zeit trotz des von uns erlebten Zeitkontinuums eine diskontinuierliche Quantenstruktur besitzt, lehrt Damaskios. Der Neuplatonismus ist darüber hinaus bis heute die einzige Philosophie, die alle drei Aspekte des Zeitproblems mit Hilfe ihrer Theorie der Seele in einen in sich schlüssigen Zusammenhang gebracht hat.

—, " Der absolute Ursprung bei Plotin ", in Anfang und Ursprung : die Frage nach dem Ersten in Philosophie und Kulturwissenschaft, E. Angehrn (ed.), Berlin, De Gruyter, 2007, p. 165-186.

—, " Beleza e Imagem no Neoplatonismo ", in Arte, Metafísica e Mitologia: Colóquio Luso-Alemão de filosofia, Correia, Carlos João (ed), Lisboa: Ed Centro Filosofia Univ de Lisboa, p. 15-30. | Beauty and image in Neoplatonism do not have an aesthetic but rather a metaphysical meaning. Plato defines image as the visibility of that which in itself is invisible, as the presence of the absent. He regards beauty as the self-revelation of that which truly and actually exists and which surpasses everything perceived by the senses. The relation between beauty and image leads directly to the center of Platonic and Neoplatonic metaphysics: the appearance of the One. Image and beauty are eminently worldly insofar as they reveal what constitutes the essence of the world. The essay examines the reception of these ideas in Plotinus and Pseudo-Dionysius Areopagita.

—, « Hegel und Plotin über Selbsterkenntnis und Denken seiner selbst: Zur Bedeutung des Neuplatonismus für Hegels Begriff des Geistes », in Geist?, Zweiter Teil, A. Arndt, (ed.) , Berlin: Akademie Verlag, 2011, p. 165-173. | The purpose of this paper is to show how close of kin G. W. F. Hegel is to Plotinus in regard to three major features of the spirit (Geist/Nus) and how they can, at the same time, differ in their definition of the absolute. Both thinkers conceive of the spirit as (a) the self-mediation, unfolding or self-fulfilment of being, as (b) concrete totality and as (c) triadic unity. But while for Hegel the spirit itself already is the all-inclusive absolute, in Plotinus the spirit gains its unity only from the all-transcending One, which is thus deemed the truly absolute.

HALTEMAN, Matthew, "On the Problematic Origin of the Forms: Plotinus, Derrida, and the Neoplatonic Subtext of Deconstruction's Critique of Ontology", Continental Philosophy Review (39, 1), 2006, p. 35-58. | My aim in this paper is to draw Plotinus and Derrida together in a comparison of their respective appropriations of the famous "receptacle" passage in Plato's Timaeus. After setting stage with a discussion of several instructive similarities between their general philosophical projects, I contend that Plotinus and Derrida take comparable approaches both to thinking the origin of the forms and to problematizing the stability of the sensible/intelligible opposition. With these parallels in focus, I go on to explain how examining such points of contact can help us to dismantle the canonical constructs of "Plotinus the metaphysician" and "Derrida the antimetaphysician" that have obscured important connections between Neoplatonism and deconstruction, and suppressed latent resources within the Platonic tradition itself for deconstructing the dualistic ontology of so-called "Platonic metaphysics."

—, « Die Seele und ihr Verhältnis zum Geist bei Plotin », in Geist und Psyche : klassische Modelle von Platon bis Freud und Damasio, hrsg. Von E. Düsing und H.-D. Klein, Würzburg, Königshausen und Neumann, 2008, p. 65-80.

HANKEY, Wayne J., " Between and Beyond Augustine and Descartes: More than a Source of the Self ", Augustinian Studies (32, 1), 2001, 65-88. | In Sources of the Self, Charles Taylor puts Augustine at the foundation of Cartesian modernity and its account of the self. The paper generally sides with Taylor and similar assessments connecting Augustine and Descartes (those by Zbigniew Janowski, Stephen Menn, Brian Stock) and finds that postmodern oppositions of the two (those by Jean-Luc Marion, John Milbank, Catherine Pickstock, Lewis Ayres, Susan Mennel, Rowan Williams) confuse Augustine and Plotinus. Using recent work by Kevin Corrigan, Dominic O'Meara and Wayne Hankey, it sketches what Taylor omits, the history between Augustine and Descartes, by attending to Iamblichus, Proclus, the pseudo-Dionysius and Aquinas.

—, "Political, Psychic, Intellectual, Daimonic, Hierarchical, Cosmic, and Divine: Justice in Aquinas, Al-Fârâbî, Dionysius, and Porphyry", Dionysius (21), 2003, 197-218. | Beginning with Aquinas and Al-Fârâbî, the article considers how ancient Platonic and Aristotelian notions of justice are mediated to them. Plotinus, Porphyry, Iamblichus, Proclus, and Dionysius are shown to be important for the transforming mediation either to one of them or to both. As a result, for both, justice is primarily a divine attribute; it is also political, psychic, intellectual, daimonic, and hierarchical. In late antiquity and the Middle Ages, as with Plato's Republic, what is prior to the polis, more substantial, and of deeper concern in respect to justice is the soul and its immortal existence.

—, « Self-Knowledge and God As Other in Augustine: Problems for a Postmodern Retrieval [in German] », Bochumer Philosophisches Jahrbuch fuer Antike und Mittelalter (4), 1999, p. 83-122. | Recent philosophical and theological writing on Augustine in France, England and North America is sharply divided between readings which serve either a historicist, antimetaphysical, postmodern retrieval or an ahistorical, metaphysical, modern reassertion. The postmodern retrieval begins from a Heideggerian "end of metaphysics" and goes at least some distance with Jacques Derrida's development of its consequences. This essay starts from engagements with Augustine by Derrida and Jean-Luc Marion, moving then to Rowan Williams on the De trinitate, read to prevent comparison with Descartes's Meditations, and considers how Williams relates Augustine to Plotinus. The opposed modernist interpretation appears in Stephen Menn's Descartes and Augustine, which sees a continuity between Plotinus, Augustine and Descartes. Finally, the essay treats Plotinus and Augustine on God and self-knowledge, maintaining that Augustine's De trinitate is better understood from within a modern ahistorical stance which, within metaphysics, places Augustine together with Plotinus and Descartes. This view better captures his difference from Plotinus than the alternative postmodern perspective tending to assimilate Augustine to Plotinus.

—, « Neoplatonist Surprises: The Doctrine of Providence of Plotinus and his Followers both Conscious and Unconscious », Dionysius (27), December 2009, p. 117-125.

HANCOCK, Curtis L., "The Influence of Plotinus on Bergson's Critique of Empirical Science", in Neoplatonism and Contemporary Thought, Part I, 139-161.

—, « Suggestions of a Neoplatonic semiotics: Act and potency in Plotinus' metaphysics », Semiotica (178), 2010, p. 39-52.

HANSBERGER, Rotraud, « Plotinus arabus rides again », Arabic Sciences and Philosophy, (21, 1), 2011, p. 57-84. | The extant texts of the Arabic Plotinus contain material from Enneads IV-VI without, however, covering the Plotinian treatises in their entirety, nor preserving their traditional order -- a circumstance which raises questions about scope and structure of the original Arabic Plotinus source. This article aims to contribute to the discussion by presenting newly discovered fragments of an Arabic translation of Ennead IV.6 (On Sense-Perception and Memory), one of the ten treatises that are not represented in the Arabic Plotinus corpus as it is currently known. Section I of the article introduces the text within which the new fragments are found: Maqala I of Kitab al-Hiss wa-al-mahsus, the Arabic adaptation of Aristotle's Parva Naturalia. In section II the Arabic fragments are presented in comparison with their Greek counterparts. Section III addresses the question whether these new fragments stem from the same original translation as the other fragments of the Arabic Plotinus. Section IV discusses the implications which the appearance of the new fragments may have for our views on the Arabic Plotinus as well as on the genesis of Kitab al-Hiss wa-al-mahsus.

HARRINGTON, Michael, « The Drunken Epibole of Plotinus and Its Reappearance in the Work of Dionysius the Areopagite », Dionysius (23), 2005, p. 117-138. | The fifth- or sixth-century Neoplatonist who calls himself Dionysius the Areopagite describes the soul's union with God as an epibole. This term has a long history in Hellenistic and Neoplatonic theories of cognition, but only Plotinus uses it to describe the soul's specifically noncognitive union with the Neoplatonic One. Dionysius does not simply import the Plotinian theory; he removes from it the language of drunkenness and erotic love, which rarefies it considerably and, more importantly, changes the character of divine union to eliminate its generative capacity.

HARRIS, R. Baine, "El misticismo racional de Plotino", Epimeleia (4), 1995, 109-120.

—, "The Neoplatonism of Dean Inge", in Neoplatonism and Contemporary Thought, Part I, 313-324.

HATHAWAY, Ronald, F., "Plotinus and the Possibility of Natural Science", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 5-21.

HAZEBROUCQ, Marie-France, "La connaissance de soi-même et ses difficultés dans l'Ennéade V, 3 et le Charmide de Platon", dans La connaissance de soi. études sur le traité 49 de Plotin, 107-132.

HELLEMAN, Wendy Elgersma, « Plotinus and Magic », International Journal of the Platonic Tradition (4, 2), 2010, pp. 114-146. | Contemporary scholarship accents incipient theurgical practice for Plotinus; this lends a certain urgency to the question of his acceptance of magic. While use of magic recorded in Porphyry's Vita Plotini has received considerable attention, far less has been done to analyze actual discussion in the Enneads. Examination of key passages brings to light the context for discussion of magic, particularly issues of sympathy, prayer, astrology and divination. Equally important is Plotinus' understanding of the cosmos and role of the heavenly bodies. Plotinus' affirmation of the highest part of the soul as undescended, together with the claim that our soul has a common origin with the World Soul in Soul-Hypostasis, is significant for the relative unimportance he attributes to the role and effect of magic.

HELM, Robert Meredith, "Un nuevo examen de Platonópolis", Epimeleia (4, 8), 1995, 235-247.

—, "Some Reflections on the Neoplatonic View of Space and Time", in Neoplatonism and Contemporary Thought, Part I, 119-138.

—, "The Neoplatonic Tradition in the Art of El Greco", in Neoplatonism and Western Aesthetics, 89-97.

—, "Platonopolis Revisited", in Neoplatonism and Contemporary Thought, Part II, 81-92. | The Emperor Gallienus gave Plotinus permission to found a city in Campania to be called Platonopolis. The offer was revoked, but it is interesting to speculate, based on the Eneads and the Platonic underpinnings of Plotinus's philosophy, as to what sort of society he would have tried to produce if his plans had been carried out. It is evident that, while Plotinus's principal concern would have been to provide an environment in which the philosopher-rulers could achieve their highest possible level of self-development; he was not indifferent to the more mutual needs of the lesser inhabitants of the community.

HENDRIX, John Shannon, Platonic Architectonic: Platonic Philosophies and the Visual Arts, New York, Peter Lang, 2004. | The book examines the philosophical structures of Plato in their structural, spatial, and architectonic implications. It examines elements of Plato's philosophical systems in relation to other philosophical systems, including those of Anaximander, Plotinus, Proclus, Nicolas Cusanus, Marsilio Ficino, Georges Bataille, Jacques Lacan, and Jacques Derrida. It also examines Plato's philosophy in relation to architectonic conceptions in the arts, including the work of Leon Battista Alberti and Piero della Francesca in the Renaissance, Paul Cézanne, and the Cubists and Deconstructivists in the twentieth century.

—, Aesthetics and the Philosophy of Spirit: From Plotinus to Schelling and Hegel, New York, Peter Lang Publishing, 2005. | Examines the aesthetics of Plotinus, Friedrich Wilhelm Joseph von Schelling, and Georg Wilhelm Friedrich Hegel. Examines the Platonic bases of the aesthetics of Plotinus, and the Plotinian bases of the aesthetics of Schelling and Hegel in the Philosophy of Spirit, Identity Philosophy, and Transcendental Idealism. Chapters: 1. Introduction; 2. The Symposium and the Aesthetics of Plotinus; 3. The Aesthetics of Schelling: The Philosophy of Art; Bruno, or On the Natural and the Divine Principle of Things; System of Transcendental Idealism; 4. Plotinian Hypostases in Hegel's Phenomenology of Spirit; 5. The Aesthetics of Hegel: Introductory Lectures on Aesthetics; Phenomenology of Spirit; Philosophy of Mind; 6. Architecture and the Philosophy of Spirit.

HINES, Brian, Return to the One. Plotinus's Guide to God-Realization. A Modern Exposition of an Ancient Classic, the Enneads, Bloomington, Unlimited Publishing, 2004.

HOFFMANN, Philippe, " La définition stoïcienne du temps dans le miroir du néoplatonisme : (Plotin, Jamblique) ", in Les stoïciens : études sous la dir. de Gilbert Romeyer Dherbey ; réunies et éd. par Jean-Baptiste Gourinat. Paris, Vrin, 2005, p. 487-521. | Dans le but de déterminer le sens de la définition stoïcienne du temps comme diastema, propose une traduction explicative de Plotin, Enn., Traité 45 (III, 7), chapitres 7-8, et de Jamblique, cité par Simplicius dans son Commentaire aux Catégories, p. 350, 10-356, 7 Kalbfleisch.

HORN, Christoph, "L'auto-déclaration de l'Un dans l'Ennéade V, 3 [49] et son arrière-plan dans la théorie plotinienne de la prédication", dans La connaissance de soi. études sur le traité 49 de Plotin, 41-72.

—, "Selbstbezüglichkeit des Geistes bei Plotin und Augustinus". in Gott und sein Bild : Augustins De Trinitate im Spiegel gegenwärtiger Forschung, hrsg. Johannes Brachtendaf, Paderborn, schöningh, 2000, 81-103.

—, "Plotins Philosophie des Geistes : Ideenwissen, Selbstbewusstsein, Subjektivität", in Seele, Denken, Bewusstsein : zur Geschichte der Philosophie des Geistes, hrsg. von Uwe Meixner und Albert Newen, Berlin, New York, de Gruyter, 2003, 57-89.

—, " The concept of will in Plotinus ", in Reading ancient texts : essays in honour of Denis O'Brien, vol. 2 : Aristotle and Neoplatonism, S. Stern-Gillet and K. Corrigan (eds), Leiden, Brill, 2007, p.153-178.

—, « Le concept de vie chez Plotin », Études de lettres : revue de la Faculté des lettres / Université de Lausanne (3-4), 2008, p. 97-123.

—, "Aspects of biology in Plotinus", in Neoplatonism and the Philosophy of Nature, J. Wilberding and C. Horn (ed.), Oxford, Oxford University Press, 2012, p. 214-228. | Even if questions of biology might not belong to the core topics of the Enneads, Plotinus has at least some interesting things to say on life and living organisms. This chapter discusses how he localizes different psychic functions in the organic body and integrates the concept of life into his general metaphysics. Following his metaphysical theory of a gradual derivation, he considers life as a phenomenon existing in highly diversified degrees in the cosmos. With regard to living entities, Plotinus particularly points out three attributes: self-preservation, self-organization, and self-motion. The top-down derivation of life that he highlights might give us the impression that he conceives of sensible biological phenomena as participating in life in a Platonist sense. It is argued in this chapter, however, that the Plotinian formula that life, for sensible entities, means to possess 'something added' does not imply the logic of participation. Instead, he makes use of the Aristotelian concept of energeia to spell out a Platonist understanding of biology while simultaneously defending a form of psycho-physical dualism against hylomorphism.

HUBLER, J. Noel, "The Role of Aesthetics in Plotinus' Ascent of the Soul", in Neoplatonism and Western Aesthetics, 193-205.

—, " Locating the Cosmos in the Divine and the Body in the Soul: A Plotinian Solution to Two of the Great Dualisms of Modern Philosophy ", International Philosophical Quarterly (48, pt. 3, no. 191), 2008, p. 321-335. | For Plotinus, although the One and the intellect are transcendent sources of the cosmos, they are also omnipresent within it. At first, the mutual omnipresence and transcendence of the One and the intellect seem contradictory, but their omnipresence and transcendence are perfectly consistent outcomes of the relation of the cosmos to the One and the intellect. For the perfection of the One entails both that the One has power to generate and that it is mutually transcendent and omnipresent in the universe. Plotinus extends his principles of perfection, transcendence, and omnipresence to include the relation of the body to the soul by explaining that the soul can transcend the body while the body is within it. Hence, Plotinus is able to fashion an efficient and consistent metaphysics in which God contains the universe and the soul contains the body without denying the transcendent perfection of either.

HUTCHINSON, D. M., « Apprehension of Thought in Ennead 4.3.30 », International Journal of the Platonic Tradition (5, 2), 2011 , p. 262-282. | Plotinus maintains that our intellect is always thinking. This is due to his view that our intellect remains in the intelligible world and shares a natural kinship with the hypostasis Intellect, whose being and activity consists in eternal contemplation of the Forms. Moreover, Plotinus maintains that although our intellect is always thinking we do not always apprehend our thoughts. This is due to his view that "we" descend into the sensible world while our intellect remains in the intelligible world. Furthermore, Plotinus maintains that it is only when logoi unfold the content of our thoughts into the imagination that we apprehend them. This is due to a complex account between, on the one hand, the relationship between intellect and discursive reasoning, and on the other hand, the relationship between discursive reasoning and language. Plotinus tells this story with remarkable brevity in Ennead 4.3.30. In this paper I explain the role the imagination plays in the apprehension of thoughts through a close analysis of this treatise in connection with Ennead 1.4.10.

INGE, William Ralph, The Philosophy of Plotinus: The Gifford Lectures at St. Andrews, 1917-1918, Wipf & Stock Publishers, 2003.

IOZZIA, Daniele, « Idomeneo e Paride di fronte ad Elena: un esempio di libertà morale in Enn. III 3 (48) 5, 41-43 », in Anima e libertà in Plotino : atti del convegno nazionale, Catania, 29-30 gennaio 2009, a cura di Maria Di Pasquale BARBANTI e Daniele IOZZIA, Catania, CUECM, 2009, p. 137-157.

ISNARDI PARENTE, M., "Plotino lettore delle Epistole di Platone", in Antichi e moderni nella filosofia di età imperiale.

IZZI, John, " Proximity in distance : Levinas and Plotinus ", in Levinas and the ancients, B. Schroeder and S. Benso (eds), Bloomington (Ind.), Indiana University Press, 2008, p. 196-209.

JOLY, éric, "Le temps n'est pas un produit de l'âme : Proclus contre Plotin ", Laval théologique et philosophique (59, 2), 2003, p. 225-234. | Bien que membres de la même famille philosophique, Plotin et Proclus sont en désaccord sur de nombreux points. La question du temps, et principalement de son origine, en fournit un exemple très révélateur. Après une présentation générale des raisons conduisant à ces désaccords, nous abordons plus spécifiquement et précisément le problème de la production du temps. Nous voyons alors la différence d'attitude entre Plotin, pour qui le temps est produit par l'Âme, et Proclus, pour qui le Temps devient une hypostase supérieure à l'âme.

KALLIGAS, Paul, "Living Body, Soul, and Virtue in the Philosophy of Plotinus", Dionysius (18), 2000, 25-37. | While Plotinus agreed with the general conception of the soul as a life-giving force, he differed from his predecessors in his emphasis on the primary and secondary activities of the soul and the manner in which they allow for an immaterial being, the soul, to be associated with an material substance, the body. Because the soul projects an image of itself upon the body, it blends with that body to create a living being subject to the distress caused by physical need or excess. While the soul itself remains unscathed, the consciousness of a living being may become disturbed, a state rectifiable through virtue, which requires purifications from the distractions and concerns caused by the body.

—, "Plotinus against the Gnostics", Hermathena (169), 2000, 115-128. | Plotinus' stance toward Gnosticism (which can be reconstructed from Enn. 3, 8 ; 5, 8 ; 5, 5 ; and 2, 9) is one of concern for the effects its world view could have on people who might lose their confidence in the uncompromised goodness in the origin of all. The derivation of the whole of reality from a single source necessitates the emergence of imperfections as the complexity of the total structure increases. But for Plotinus this should not blind us to the fact that the unlimited power of this ultimate source encompasses even the remotest reflections of it.

—, "Plotinus on Evidence and Truth", in La vérité: Antiquite-Modernité, publié par Jean-Francois Aenishanslin, sous la direction de Dominic O'Meara et Ingeborg Schuessler, Genos-Cahiers de philosophie, éditions Payot, Lausanne, 2004, p. 65-76.

—, "Plotinus against the Corporealists on the Soul. A Commentary on enn. IV 7 [2],8.1-23", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 95-112.

—, « The structure of appearances : Plotinus on the constitution of sensible objects », The Philosophical Quarterly (61, 245), 2011, p. 762-782. | Plotinus describes sensible objects as conglomerations of qualities and matter. However, none of these ingredients seems capable of accounting for the structure underlying the formation of each sensible object so as to constitute an identifiable and discrete entity. This is the effect of the logos, the organizing formative principle inherent in each object, which determines how its qualitative constituents are brought together to form a coherent unity. How the logos operates differs in various kinds of entities, such as living organisms, artefacts and inanimate objects; however, some basic characteristics render its contribution to reality both coherent and rationally accessible. It further indicates how the various constituents of the sensible universe combine so as to form a unified cosmos.

—, « Eiskrisis, or the Presence of Soul in the Body: A Plotinian Conundrum », Ancient Philosophy (32, 1), 2012, p. 147-166. | Plotinus's description of the relation between soul and body involves the emergence of a "trace" of the former which is projected upon the latter. In this way the soul itself remains unperturbed by the passions affecting the body. However, the individual soul is not alone in providing life to the living organism. The 'world soul' projects its own trace upon it, endowing it with some of its lower biological functions. This may occasionally lead to the emergence of conflict within a single human being.

Kalligas, Paul, "The structure of appearances: Plotinus on the constitution of sensible objects", The Philosophical Quarterly (61, 245), 2011, p. 762-782.

KALOGIRATOU, Androniki, " Plotinus' Bioethics: On Suicide, Incarnation and Killing Living Beings ", Skepsis: A Journal for Philosophy and Interdisciplinary Research (17, 1-2), 2006, p. 78-87.

—, « Plotinus' Views on Soul, Suicide, and Incarnation », Schole: Ancient Philosophy and the Classical Tradition (3, 2), 2009, pp. 383-400. | There is a question to be answered if one is to grasp the function of suicide in the Plotinian universe and its connection to the subject matters of soul, incarnation, murder and killing living beings. How far does the body exist as a degenerative trait? Could the purpose of embodying a soul purify it and to what extent does the particular use of it by an individual soul point towards its ability to uncover hidden potentiality or simply makes it an instrument of self-destruction and self-alienation? Our view of Plotinus' philosophy and its significance depends upon how we chose to solve this puzzle. Although Plotinus ultimately changed his attitude on suicide in Ennead 1.4.46 as compared to Ennead 1.9.16, the concept appears under three basic guises in his philosophy. One is the more traditional notion that we have today, whether given a choice to remain or to leave the body, the soul should remain? Beyond that, Plotinus enriches our view of suicide with two further notions: One is the idea of soul's incarnation as an involuntary suicide, committed in the rush to attain matter. Finally, there is the notion of suicide in the form of murder or killing a living being or plant. Killing another living being would be like attempting suicide: killing a part of the one unified, single soul to which we also partake. The difference between Plotinus and later Neoplatonists, of which Damascius was one, is that the latter won't allow for the absolute detachment of the soul from the body, while the body is still alive. It thus becomes impossible for the soul of the prospective wise man, to venture completely into the positive nothingness of the ineffable, because the soul is always bound to the body, and that results in its inability to escort its own self, so as to say, into that which is total nothingness and alien to the soul.

KANAZAWA, Osamu. "The order of triad : Plotinus' Enn VI-6 (34) 'On numbers' ", Journal of Classical Studies (50), 2002, 35-44 [en japonais, rés. en angl. p. 145-146]. | Examines the reasons for Plotinus' adopting the hierarchic order Being - Intellect - Living Thing in his treatise On numbers. Rather than using the theory of ideal numbers attributed to Plato, Plotinus makes uses of the number theory set forth in Aristotle's " Physics ".

KANYORORO, Jean-Chrysostome, " Les richesses intérieures de l'âme selon Plotin ", Laval théologique et philosophique (59, 2), 2003, p. 235-256. | Dans la théorie plotinienne de la procession, ce qui semble une situation de déchéance s'avère en réalité une occasion favorable. On tente ici d'élucider le statut de l'âme incarnée, dont les richesses et les puissances intérieures inépuisables expliquent l'animation, la beauté et la complexité du monde matériel, lequel aspire en même temps à la simplicité et à l'unité.

KARAMANOLIS, George, " Plotinus on Quality and Immanent form ", in Physics and Philosophy of Nature in Greek Neoplatonism, R. Chiaradonna & F. Trabattoni (eds), Leiden, Brill, 2009, p. 79-100.

KARFíKOVá, Lenka, "Die Unendlichkeit Gottes und der unendliche Weg des Menschen nach Gregor von Nyssa", Sacris Erudiri Jaarboek voor Godsdienstwetenschappen (40), 2001, 47-81. | Folgt der Entwicklung des Unendlichkeitsmotivs in den Schriften Gregor von Nyssa von seinen Frühschriftenüber "Contra Eunomium" (wo die Unendlichkeit einerseits ein Pendant zur arianische Agen[n]esia, andererseits das unerreichbare Ziel des ständig in die Zukunft orientierten Menschen bildet) bis zu den späten Schriften zur Spiritualität (in denen die Unendlichkeitsvorstellung in einem Programm der Tugend bzw. der Gottesbeziehung als eine ständig fortgesetzten Weges ohne ein definitives Ende angewendet wird). - Im zweitem Teil erörtert man drei Fragen, die in Gregors Unendlichkeitsvorstellung nicht völlig geklärt erscheinen : (1) Gregors Epektasis und seine Polemik gegen das Sättigungskonzept wird als eine Alternative der völligen Selbstauffassung des plotinischen Intellekts gezeigt, der mit dem Einem durch die reflexive "Sättigung" geeint wird. (2) Gregors Vorstellung von Gott, der sich zwar selbst in der Liebe erkennt, sich jedoch zugleichüberschreitet, wird als eine mögliche Alternative der vorausgesetzten völligen Reflexion in Gott dargestellt, wie ihn Origenes und die abendländische Tradition bekennen. (3) Die eschatologische Fortsetzung des menschlichen Weges als einer ständigen Steigerung der Liebe wird mit den protologischen und eschatologischen Pleroma Gregors vermittelt : während der endlose eschatologische Weg die Unendlichkeit des Menschen als einen unbegrenzten Verlauf darstellt, wie ihn ein diastematisches Wesen erführt, versucht das Pleroma-Bild zu zeigen, was eine gleichzeitige volle Aktualisierung der einzelnen unendlichen Abläufe wäre, wie si nach Gregor Gottes Ewigkeit umfasst.

KARUL, Robert, « A Henologic Reduction: The Nonliving One [in Slovak] », FILOZOFIA (60, 6), 2005, p. 441-448. | "The principle is nothing of what it is the principle" - this applies for Plotinos' One. It is neither the consciousness, nor the affectivity, neither the light, nor the life, neither the presence, nor the heaven. The paper show this on the text of Plotinos' Treatise 38 [VI, 7]. It attributes, however, all these determinations, or processes not to the One, but to the intellect. It is the intellectualized soul, which relates through them to the One, not the One itself. It is the soul, for which the One is the good, not for the One itself. The soul, ascending One, does not stop on the level of intellect; in the end it rests in One without those determinations.

—, « How to Conceive of the Perceivable? Hades as a Metaphor of the Sen-sible World [in Slovak] », FILOZOFIA (64, 9), 2009, p. 894-902. | When considering the sensible world, Plotinus among others makes use of the image of Hades and the concept of matter. The aim of the paper is to positively re-interpret his negative metaphor of Hades as well as the negative concept of matter. The ques-tion is, whether after having accepted the delusional character of the sensible world we still can claim a plausible similarity between the sensible and the intelligible. Is a valuable relationship to things and the others still to be found in such a world?

—, « Love as Motivity and Unmotivity [in Slovak] », in SUBJEKTIVITA/INTERSUBJEKTIVITA, Róbert Karul et al. (eds), Filozofický ústav SAV, Bratislava, 2011, p. 114-130. | The analysis of Plotinus' treatise III, 5 (50) should help us to understand the nature of love. It begins with the differentiating between love and contemplation, which originally are closely related. Love is defined as motion, contrary to contemplation conceived as persistence. Further, the paper examines the possible meanings of notion of hypostasis in connection with Eros as love. Love is oriented either on something real - it is then hypostatic -, or on an illusion - then it is a pathos.

—, « Profondeur enténébrante de la matière intelligible [en slovaque] », in BOH : a racionalita, Slavkovsky, R.A. et al. (eds), Schola Philosophica, Puste U'any, 2010, p. 147-158.

KEALEY, Daniel, "The Theoria of Nature in Plotinus and the Yoga of the Earth Consciousness in Aurobindo", in Neoplatonism and Indian Philosophy, 173-187.

KÉLESSIDOU, Anna, "Du parfait et de l'Un. Connexions entre les pensées plotinienne et dionysienne", Diotima (23), 1995, 31-35. >> From the same author, see also "Du parfait et de l'Un. Connexions entre la pensée plotinienne et la théologie dionysienne", Philosophia (23-24), 1993-1994, 326-332.

—, "Atteindre l'Un selon Platon et Plotin: Délivrance féconde et supraconscience", Diotima (28), 2000, 26-29.

KENNEY, John Peter., "Augustine's Inner Self", Augustinian-Studies (33, 1), 2002, 79-90. | This paper discusses the central thesis of Phillip Cary's book, Augustine's Invention of the Inner Self (Oxford, 2000). Cary argues that Augustine invented the concept of the private inner self, in contrast to his philosophical source Plotinus, for whom interiority was impersonal. The paper challenges this analysis of Plotinus, indicating that the Enneads articulate a number of different senses of the private self. Hence, our understanding of Augustine must proceed in light of this more complex reading of the self in Plotinus.

—, " San Agustín y los límites de la contemplación ", Augustinus (48, 188-191), 2003, 129-151. | Se compara la doctrina de la contemplación en Plotino y en Agustín (Conf. 7). Debemos a Agustín la distinción entre " contemplación " y " salvación ", y el rechazo del concepto pagano de " iluminación salvífica ".

KHAN, Gopal Chandra, "Man's Predicament — The Unique Indian Experience and the Neoplatonic Tradition", in Neoplatonism and Indian Philosophy, 223-228. | Neoplatonism meets with Indian philosophy in their quest for an other-wordly meaning for our lives.

KING, Richard A.H., Aristotle and Plotinus on memory, Berlin, De Gruyter, 2009.

KLIMIS, S., "L'ambivalence de l'hénologie chez Plotin", Diotima (28), 2000, 43-60.

—., "Le statut de l'Un au niveau du monde sensible chez Plotin", dans Actes du XXVIIème Congrès de l'Association des Sociétés de Philosophie de Langue Française (ASPLF). La métaphysique. Son histoire, sa critique, ses enjeux, Laval-Québec, 18-22 août 1998, éd. L. Langlois et J.-M. Narbonne, Paris, Vrin, 2000, 55-63.

KING, Richard A.H., « Aristotle's De memoria and Plotinus on memory », in Les Parva naturalia d?Aristote : fortune antique et médiévale, sous la direction de C. Grellard et P.-M. Morel, Paris, Publications de la Sorbonne, 2010, p. 101-120.

KLOETZLI, W Randolph, « Nous and Nirvana: Conversations with Plotinus -- An Essay in Buddhist Cosmology », Philosophy East and West (57, 2), 2007, p. 140-177. | This essay focuses on the structural similarities in the thought of Plotinus and Buddhist cosmological/philosophical speculation. It builds on research concerning the Buddha-field, which identified two discrete numerologies central to this speculation: the thousands of worlds comprising the field of a single Buddha, characteristic of the Hinayana, and the innumerable or incalculable (asamkhyeya) Buddha-fields filling the ten regions of space, characteristic of the Mahayana. The Enneads of Plotinus serve as a lens through which to view in a fresh way a broad range of difficult issues associated with Buddhist cosmology in three general areas. First, it asks whether Plotinus' understanding of intellect and his treatment of infinite and essential number afford an understanding of the innumerables and thousands central to the concept of the Buddha-field. This analysis involves a consideration of the Hindu creator god, Brahma, as 'demiurge.' Second, it suggests analogies between the One, intellect, and soul of Plotinus and the three Buddhist Realms -- the formless realm, the realm of form, and the realm of desire. Finally, it explores the possibility that an understanding of the Enneads can provide a model for relating the cosmologies of the Hinayana and the Mahayana.

KOBUSCH, Theo, "Bedingte Selbstverursachung. Zu einem Grundmotiv der neuplatonischen Tradition" in Selbst-Singularitat-Subjektivitat: Vom Neuplatonismus zum Deutschen Idealismus, 155-173. | "Causa sui", often to be found in early modern philosophy and based on the philosophy of Plotin, usually means divine self-causation. In late Neoplatonic philosophy, however, we find the idea of self-causation of secondary principles. Being influenced by the Stoic pantheistic theory of the self-causation of the universe, Proclus criticizes the Plotinian idea of a divine self-constitution, adopting the concept of self-constitution to secondary principles beneath divinity. The tradition of a self-constitution of beings without the divine ontic independency is discussed with Neoplatonic and scholastic authors, and it is to be found with representatives of German idealism as well. Perhaps it shows the possibility of thinking created beings to be caused and to be free as well.

KOCH, Isabelle, « Plotin critique de l'épistémologie stoïcienne », Philosophie antique (9), 2009, p. 81-113.

KOUTRAS, Dimitrios N., "The Beautiful According to Dionysius [reference to Plotinus]", in Neoplatonism and Western Aesthetics, 31-40. | Beginning with an examination of the beautiful (identified with the good) in Plato, the Neoplatonists, Plotinus and Proclus, we examine the concepts of light, emanation, the dynamic notion of the icon and its metaphysical origin, and 'the manifestation' of the divine as the splendor and color which illuminates objects, making them visible, as a divine presence over the darkness of matter.

KREMER, Klaus, « Plotins negative Theologie : 'Wir sagen, was Es nicht ist. Was Es aber ist, das sagen wir nicht' », in Wie lässt sich über Gott sprechen ? : von der negativen Theologie Plotins bis zum religiösen Sprachspiel Wittgensteins, Werner Schüssler (Hrsg.), Darmstadt, Wissenschaftliche Buchgesellschaft, 2008, p. 9-27. | Unabhängig davon, ob sich Plotin kühn oder weniger kühn über das Eine/Gute äussert, ist seine Grundeinsicht, dass das der Natur nach Spätere, das heisst das aus Ihm Stammende, zu Aussagen über Es berechtigt. Es sind keine adäquaten Aussagen, und sie treffen auch nicht das An-sich des Einen/Guten, aber sie verfehlen Es auch nicht gänzlich. Im Vergleich zu allem bekannten und vorstellbaren Seienden steht der Mensch vor einem Nichts, im Hinblick auf den Grund aller bekannten Wirklichkeiten dagegen vor der Quelle aller Vollkommenheiten. Auch der transzendente Geist bedarf (wie alles, was ihm nachgeordnet ist) des Guten, nicht aber das Gute seiner. Erlangt er das Gute, wird er ein Gutgestaltiges (agathoeides).

KUCZYNSKA, Alicia, "The Epiphanie of Traces in Art: Post-Neoplatonic Visualizations of the Invisible", in Neoplatonism and Contemporary Thought, Part II, 257-267.

KÜHN, Wilfried, "Comment il ne faut pas expliquer la connaissance de soi-même (Ennéade V, 3 [49], 5, 1-17)", dans La connaissance de soi. études sur le traité 49 de Plotin, 229-268.

—, Quel savoir après le scepticisme? Plotin et ses prédécesseurs sur la connaissance de soi, Paris, Vrin, Histoire des doctrines de l'antiquité classique, 2008. |Les uns sont fascinés par la hardiesse et la constance de sa pensée, les autres la rejettent au motif que sa métaphysique est extravagante et son raisonnement obscur. Mais alors, quel profit tirer de la lecture de l'œuvre de Plotin? Mieux que tout autre, Plotin réussit à faire le point sur les doctrines philosophiques qui l'ont précédé, y compris le scepticisme. Et il y parvient avec une perspicacité et une originalité exceptionnelles, tout en restant un strict partisan du platonisme. Interpréter Plotin dans sa confrontation avec ses prédécesseurs, c'est prendre part à un passionnant débat et soumettre à une évaluation les acquis et les limites de chacun. Telle est la démarche à laquelle invite ce livre qui est consacré à la théorie du savoir. Après que le doute sceptique ait ébranlé les théories antérieures, Plotin innove en faisant coïncider savoir objectif et connaissance de soi. Ce geste théorique, ses antécédents et ses conséquences sont au cœur de ce travail de recherche.

—, " Se connaître soi-même : la contribution de Plotin à la compréhension du moi ", in Le moi et l'intériorité, études réunies par G. Aubry et F. Ildefonse, Paris, Vrin, 2008, 127-150.

—, « Savoir, c'est se connaître soi-même », in Taormina, Daniela P. (ed.), L'essere del pensiero: saggi sulla filosofia di Plotino, Napoli: Bibliopolis, 2010, p. 95-115.

KUISMA, Oiva, Art or Experience. A Study on Plotinus' Aesthetics, Commentationes Humanarum Litterarum, 120, Helsinki, Finska Vetenskaps-Societeten (Suomen Tiedeseura), 2003. | The cumulative growth of scholarly findings both in historical and systematic terms has led to some kind of revival of the philosophy of Plotinus. As it became possible to understand him better in his own historical circumstances, it also became easier to understand how his philosophy responds to questions concerning modern man. Despite occasional scepticism about the possibility of a Plotinian aesthetics, Plotinus' views on art and beauty have been an object of growing interest in scholarly books, journals, and anthologies in the last 50 years.

—, "Plotinus: Beauty, Virtue, and Aesthetic Experience ", in Aesthetic Experience and the Ethical Dimension, Essays in Moral Problems in Aesthetics, Arto Haapala and Oiva Kuisma (eds.), Acta Philosophica Fennica, vol. 72, Helsinki, The Philosophical Society of Finland, 2003, 65-82. | This paper discusses Plotinus's notion of the experience of beauty and its relation to moral self-education. In Plotinus's view, the human soul is innately part of the realm of beauty and on this account instinctively takes delight in all manifestations of beauty. Thus, the experience of beauty or, more generally, the aesthetic experience, is not dependent on conceptual knowledge of beauty but sensitivity to beauty. Aesthetic sensitivity can intentionally be enhanced by moral and intellectual self-education.

KUNTZ, Paul G., "Santayana's Christian Neoplatonism", in Neoplatonism and Contemporary Thought, Part I, 271-302.

LABECKI, Adam, « The One and the Many: Part I: The One », Dionysius (24), December, 2006, p. 75-98. | The paper investigates the question as to how the Plotinian One can be the cause of all things without implying that it is implicitly multiple. To this end a methodology of two aspects, implicit in the writings of Plotinus, is developed. The first aspect is "simple" because it argues negatively according to necessity. The second aspects is "progressive" because it permits us to apply minimal discursively upon that which is properly beyond discursively. The combination of these two methods permit us to characterize the One as the intensive potency whose inward progressive activity is excluded (i.e., generated).

—, "The One and the Many: Part II: The Many", Dionysius (25), 2007, p. 129-152. | Whereas the first part of this paper concerned how anything can be generated by the Plotinian 'One', the present paper concerns what it is that is immediately generated. On the basis of a reading of Ennead VI.6 (34) and related texts, it is argued that the One must generate the numbers themselves prior to the generation of intellect. Plotinus assigns this role to number based on the need make the One the principle not merely of the Being of all things but of the individuation of all things, where individuation is prior to being.

LABUDA, Pavol, « Plotinus' theory of the One and its language », filozofia (62, 2), 2007, p. 91-109.

—,« Plato's 'Parmenides' and 'Republic' as the origins of Plotinus' theory of the One », filozofia (62, 1), 2007, p. 1-13.

—, « Plato's Parmenides and Republic As the Origins of Plotinus' Theory of the One [in Slovak] », Filozofia (62, 1), 2007, pp. 1-13. | The subject of the paper is Plotinus's theory of the One. The motif to work on the issue was the need of a systematic treatment of this problem, still missing in the writings of Slovak historians of philosophy. The intention of the paper is the presentation, analysis and critical interpretation of the remarkable origins of Plotinus's theory. The paper deals further with the question of the sources of Plotinus's theory of the One in Plato. The introductory general theoretical reflections on the origins of Plotinus's theory (the first part of the paper) is followed by a detailed text analysis of the books 6 and 7 of Plato's Republic (the second part) and by the analysis of the first and second hypotheses of the second part of the dialogue Parmenides (the third part of the paper).

—, « Origins of the Notion of Free Will in Ancient Thought [in Slovak] », Filozofia (66, 9), 2011, p. 928-934. | The paper deals with free will as discussed in the recent book of Michael Frede A Free Will: Origins of the Notion in Ancient Thought. Besides a close view on the structure of Frede's main ideas and arguments, the paper aims to provide a critical discussion of Frede's view of St. Augustine's contribution to the development of the notion of free will. This would enable us to explore and rethink the historical and philosophical conditions of the rise of the notion of free will in ancient thought.

LACKEY, Douglas " Afterword On Porphyry ", Philosophical Forum (33, 3), 2002, p. 339-340. | Part of a special issue anthologizing texts and translations of philosophical poetry. The writer offers some explanatory comments on Porphyry and on "What Apollo Said about Plotinus," which is included in the issue. cf. Nawyn, Marc.

LACROSSE, Joachim, "Le rêve indien de Plotin et Porphyre", Revue de philosophie ancienne (19, 1), 2001, 79-97. | Fait le point sur la question très controversée de savoir si l'on peut déceler des "influences" proprement indiennes sur la mystique néoplatonicienne. Une fois établie l'existence d'un "rêve indien" chez Plotin et chez Porphyre, de telles "influences" sont-elles envisageables d'un point de vue historique ? La métaphysique comparée permet-elle, d'autre part, de déceler des isomorphismes significatifs ?

—, "Le discours de Plotin et son noûs", dans Logos et langage chez Plotin et avant Plotin, 211-222.

—, "Temps et mythe chez Plotin", Revue philosophique de Louvain (101, 2), 2003, 265-281. | Le but de cette étude est de comprendre l'interaction, dans la pensée de Plotin, entre une pratique dialectique du mythe— conçu comme un discours philosophique qui manifeste par un langage généalogique et temporel des êtres inengendrés et perpétuels (III 5 [50], 9)— et une interprétation de la doctrine platonicienne du temps comme " image de l'éternité ", qui fait intervenir une conception du temps comme " vie de l'Âme ", idée que Plotin expose en ayant recours, précisément, à un mythe généalogique (III 7 [45], 11). Du temps du mythe au mythe du temps, l'auteur montre comment le temps et le mythe trouvent leur racine commune dans un lógos qui constitue la manifestation universelle, extériorisée et déployée, de l'Intellect dans l'Âme.

—, " Un passage de Porphyre relatif au Shiva androgyne chez les brahmanes", Revue de philosophie ancienne (21), 2003. | Dans un fragment du Péri Stugos consacré aux Indiens (376F Smith), qui se base sur un témoignage de Bardesane rédigé vers 220 après J.-C., Porphyre mentionne l'existence d'une statue représentant un dieu androgyne. Ce passage est une trace intéressante du type de connaissances que l'on pouvait avoir, à Rome, au sujet des religions de l'Inde. Le contexte du récit est romain, mais la citation de Bardesane comporte des éléments spécifiquement indiens. La description du sanctuaire fait penser à un lieu de culte shivaïte. En particulier, la statue correspond trait pour trait à une manifestation importante du dieu Shiva : Ardhanårisvara, le " Seigneur à moitié femme ", symbole de l'unité des fonctions masculine (conception, principe) et féminine (engendrement, énergie) du divin. Le thème de la dualité émergeant de, et retournant à l'unité indifférenciée est un trait commun du néoplatonisme et des pensées de l'Inde. Chez un disciple de Plotin, et dans le contexte syncrétique de l'époque, la mention enthousiaste d'une telle représentation de l'unidualité divine pourrait être expliquée par des affinités idéologiques, sans qu'on doive parler d'" influences ".

—, " Chronos psychique, Aiôn noétique et Kairos hénologique chez Plotin", dans Les figures du temps, Presses Universitaires de Strasbourg, 1997, 75-87.

—, La philosophie de Plotin. Intellect et discursivité, Thémis-Philosophie, Paris, Presses Universitaires de France, 2003. | Plotin, qui vécut en Egypte et en Italie au troisième siècle de notre ère, est passé à la postérité en tant que fondateur du " néoplatonisme ". Dans ses Ennéades, il a réalisé une synthèse étonnante des grands courants de la pensée grecque, où se mêlent indissociablement l'exégèse des philosophes anciens et la création d'une métaphysique originale et intemporelle. Ce livre aborde la philosophie de Plotin sous l'angle des rapports entre la pensée et le langage, d'où son sous-titre : Intellect et discursivité. Il s'agit à la fois d'une monographie portant sur l'un des concepts les plus importants de la pensée de Plotin et d'un essai sur le morcellement de l'intelligible dans le discours des Ennéades. L'intellect (noûs) est non seulement une notion omniprésente dans l'oeuvre, mais aussi un principe immanent à l'écriture, à la démarche générale et à l'existence de Plotin. Lorsqu'il construit sa doctrine de l'intellect comme seconde hypostase, cette doctrine suscite aussitôt chez le philosophe une multiplicité de pratiques discursives : exégèse, narration de mythes, polémique, introspection psychologique, raisonnement dialectique, analogie, ou encore apophase mystique. Ces multiples discours collaborent en vue de manifester la structure métaphysique du noûs dont ils sont l'expression déployée, la trace balbutiante. En retour, ils permettent à Plotin d'instituer discursivement ce même intellect comme une hypostase séparée de l'âme, identique à l'être et soumise à l'un. L'objectif principal de ce livre est la mise en évidence de ce lien inextricable entre la teneur " métaphysique " et la teneur " pratique " du noûs plotinien.

—,Iubirea la Plotin. Eros henologic, eros noetic, eros psihic, Bucarest, Symposion, 2004. | Traduction roumaine de L'amour chez Plotin : érôs hénologique, érôs noétique, érôs psychique, Cahiers de philosophie ancienne, 11, Bruxelles, Ousia, 1994. Numéro 801 de notre bibliographie plotinienne parue chez Brill.

—, "De la commensurabilité des discours mystiques en Orient et en Occident. Une comparaison entre Plotin et çankara ", dans Mystique : la passion de l'Un, de l'Antiquité à nos jours, Alain Dierkens, Benoît Beyer de Ryke (éds.), Bruxelles, édition de l'Université de Bruxelles, 2005, p. 215-233.

—, " Y a-t-il une 'intentionnalité plotinienne' ? ", in Questions sur l'intentionnalité, L. Couloubaritsis et A. Mazzù (dir.), Bruxelles, OUSIA, 2007, p. 31-57.

—, " Mythe et philosophie chez Plotin ", in All' eu moi katalexon / 'Mais raconte-moi en détail ...' (Odyssée, III, 97), Mélanges de philosophie et de philologie offerts à Lambros Couloubaritsis, sous la direction de M. Broze, B. Decharneux et S. Delcomminette, Bruxelles, OUSIA, Paris, Vrin, 2008, 493-501.

—, « Trois remarques sur la réception de la krasis stoïciennes chez Plotin », Revue de philosophie ancienne (25, 2), 2007, p. 53-66.

LAGRÉÉ, Jacqueline, "Spinoza et Plotin: l'amour et l'éternité", Stud. Spinozana (12), 1996, 51-71. | Spinoza did not read Plotinus and so, we cannot see any influence from Plotinus in Spinoza's philosophy but only a lot of similitudes which derive from some similarity between their first principles. This paper claims to show how the love for the One in Plotinus looks like amor Dei intellectualis in Spinoza. First, it compares the characters of the One and of God-Substance: causa sui, eternity conceived as necessity, source of the beings. Then it studies the properties of true love in both philosophies and then, tries to show how the purified love for the principle purifies human love for God and for himself and signifies a true love of being.

LANE FOX, Robin J., "Movers and shakers", in The philosopher and society in late antiquity : essays in honour of Peter Brown, ed. by Andrew Smith. Swansea, Classical Pr. of Wales, 2005, p. 19-50. | In late antiquity, philosophy had the power to change a person's life and scale of values (the " shakers " of the title). Philosophy also addressed the individual's relation to society ; if that society was misguided, the philosopher might have no option except to leave it (the " movers "). Evidence from Plotinus, Augustine, and others.

LAURENT, Jérôme, "Cioran, Plotin et la gnose", dans Cioran, dirigé par Vincent Piednoir et Laurence Tacou, Paris, Herne, 2009, p. 264-270.

—, « L’autarcie joyeuse du sage selon Plotin », Études Platoniciennes : l’âme amphibie, études sur l’âme selon Plotin, vol. 3, Paris, Belles Lettres, 2006, p. 131-139.

—, "Le miracle de l'occasion: Sextus, Plotin, le kairos et la tuchè", Cadmos, n. 2, L'Universel, le Singulier, automne 2002, 41-55.

—, "Sur des modalités d'existence du non-être. Du vide démocritéen à la matière plotinienne", dans Quaestio 3/2003, L'esistenza, Atti del Colloquio Internazionale, Caen 23/25 gennaio 2003, a cura di Costantino Esposito e Vincent Carraud, Brepols, 61-70.

—, « Avant-propos. 'La merveille, c'est l'Un' (VI, 9[9], 5, 30) », Archives de Philosophie (75, 1), 2012, p. 5-9.

—, « Simon Frank lecteur de Plotin », Cahiers de Philosophie de l'Université de Caen (48), 2011, p. 135-149.

LAVAUD, Laurent, « La diánoia médiatrice entre le sensible et l’intelligible », Études Platoniciennes : l’âme amphibie, études sur l’âme selon Plotin, vol. 3, Paris, Belles Lettres, 2006, p. 29-55.

—, "Structure et thème du traité 49", dans La connaissance de soi. études sur le traité 49 de Plotin, 179-208.

—, D'une métaphysique à l'autre : figures de l'altérité dans la philosophie de Plotin, Paris, Vrin, 2008.

—," Matière et privation chez Alexandre d'Aphrodise et Plotin ", Les études philosophiques (86, 3), 2008, p. 399-414. | L'influence d'Alexandre d'Aphrodise sur la pensée de Plotin reste encore à évaluer avec précision. Le projet de cet article est de confronter ces deux auteurs sur un point déterminé qui est celui de la définition de la matière. Certains passages des Quaestiones d'Alexandre d'Aphrodise semblent avoir exercé une influence directe sur le traité II, 4 (12) de Plotin, intitulé Sur les deux matières. Mais les différences restent profondes entre le péripatéticien et le platonicien. Le premier voit dans la matière une quasi-substance distincte aussi bien de la qualité que de la privation. Le second identifie absolument matière et privation, et rattache la définition de la matière à la question de l'existence du mal.

—, « La métaphore de la liberté. Liberté humaine et liberté divine chez Plotin », Archives de Philosophie (75, 1), 2012, p. 11-28. | Contre les péripatéticiens, Plotin prétend opérer la « métaphore » de la liberté humaine vers la liberté divine : c'est de la volonté libre du Bien que la volonté de l'homme reçoit son essence. Trois figures distinctes de la liberté apparaissent cependant dans les traités plotiniens (et en particulier les traités 6 et 39 sur lesquels on appuiera plus précisément notre analyse). La liberté expressive suit la dynamique générale de l'émanation : elle est l'initiative de l'âme qui organise le corps individuel. La liberté réflexive est la maîtrise de soi par laquelle chaque principe se donne à lui-même un contenu et une détermination. Enfin, la liberté par transcendance est la simplicité pure de l'Un qui ne se laisse pas réduire à la multiplicité déterminée de l'ousia.

—, « Substance et mouvement : Marius Victorinus et l'héritage plotinien », Les études philosophiques (101, 2), 2012, p. 163-179. | L'un des canaux par lesquels la philosophie néoplatonicienne s'est trouvée assimilée à la théologie chrétienne (et plus particulièrement la théologie trinitaire) est la lecture que le rhéteur Marius Victorinus a pu faire de l'oeuvre de Plotin, fondateur du néoplatonisme. L?ontologie plotinienne exerce en effet une triple influence sur la théologie de Marius Victorinus. En premier lieu, l'articulation plotinienne entre l'ousia et le mouvement intelligibles (qui apparaît dans le traité 43) fournit l'un des modèles possibles du rapport entre le Père et le Fils. Ensuite, la transcendance de l'Un se trouve intégrée par Victorinus au sein de la Trinité, et permet de penser l'existentia du Père, pure de toute détermination. Enfin, le mouvement d'autoconstitution de l'Intellect plotinien, qui est la source immanente de ses propres actes, se trouve repris pour saisir la manière dont le Fils déploie et manifeste l'essence du Père.

—, « Création et contemplation. L'art comme traversée du sensible chez Plotin », in Le Beau et le Bien : Perspectives historiques, De Platon à la philosophie américaine contemporaine. P. Destrée et C. Talon-Hugon (dir.), Nice, Ovadia, 2012, p. 61-75.

LAWSON, James, « In quo inquit, adprehendam Dominum...? Plotinian Ascent and Christian Sacrifice in De ciuitate Dei 10.1-7 », Dionysius (24), December, 2006, p. 125-138.

LAZZARIN, Francesca, « L'ideale del severe ludere nel pensiero di Marsilio Ficino », Accademia: Revue de la Société Marsile Ficin (7), 2005, p. 61-78. | Il saggio analizza, sulla base delle traduzioni e dei commenti di Ficino ai dialoghi di Platone, i luoghi in cui l'umanista introduce gli ossimori "severe ludere" / "iocari serio" e affini. Il "gioco serio", che coincide con lo stile platonico, è il mezzo per favorire l'apprendimento graduale dei concetti insegnati e per preservare i misteri divini dai non-iniziati; è la stessa dialettica di Platone, che ci conduce alla contemplazione delle realtà eterne e ci permette di elevarci al di sopra della condizione umana. Ma è anche uno stile di vita tipicamente umanistico, che si concretizza, per Ficino, nell' "Achademia Charegiana".

—, " Esistono idee di tutte le realtà ? : Ficino e un'aporia tradizionale del neoplatonismo antico", Rivista di filosofia neoscolastica (98, 1), 2006, p. 39-98. | Le posizioni dei commentatori a proposito dell'aporia presentata in Platone, Parm. 130a-e : analisi di Alcin. 9 ; Plot. 5, 9 ; Procl., in Parm. 3 e della soluzione prospettata da Marsilio Ficino, commentatore del " Parmenide " (cc. 6-15).

LEA, David R., "Commonality and Difference Between Neoplatonism and Deep Ecology", in Neoplatonism and Contemporary Thought, Part II, 51-70.

LECLERCQ, Stéfan, Plotin et l'expression de l'image, Mons (Belgique), Sils Maria, 2005. | Le langage philosophique ne peut-il être qu'écrit ou parlé, ne peut-il se reposer que sur des mots ? Déjà, la philosophie muette pratiquée chez les Grecs, et que nous dévoilons ici, semble montrer une autre expression du logos. à son tour, la philosophie de Plotin ne peut se comprendre sans un rapport aux images, de celles que l'on observe, comme l'image sensible, de celles que l'on reçoit, comme l'image du Un. En même temps, le discours devient lui-même image, non pas en tant que discours imagé, mais comme discours producteur d'images. Le discours se raréfie en de petits traités, il devient images, pour l'exposition d'images intérieures comme expression du Un. L'image n'est plus illustration d'un discours comme représentation, elle est l'expression même de l'innommable. Ce que l'on ne peut dire, ou ce qu'il faut taire, ne cesse pourtant de se montrer dans le sensible, comme dans l'acte sexuel ou dans l'animal-univers. Voir n'est pas savoir, il s'agit plutôt de recevoir sans penser, sans interpréter, dans une grandiose ignorance de toute chose.

LEE, Jonathan Scott, "The Practice of Plotinian Physics", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 23-42.

LEECH, David, "Plato and deep Plotin: Cambridge Platonism, Platonical Triads, and More's reflections on nature", Dionysius (20), 2002, 179-198. | The article seeks to show the indebtedness of Henry More to Plotinus through a study of his earliest poem, the "Psychozoia". It is argued that the 'notes' to the "Psychozoia" as well as the poem itself furnish ample evidence that Plotinus was one of More's chief sources in the shaping of his metaphysics. More's "Platonical Triad" (Ahad, Aeon, and Psyche), plus his notion of matter suggest Plotinus' three hypostases and his understanding of hyle/matter as their main model. In the conclusion it is briefly proposed that the Plotinism of the "Psychozoia" remains influential in More's later prose works.

LEKKAS, Georgios, "Oi metafysikes katigories tou plotinikou Enos : (Enneada VI, 8[39])", Parnassos (44), 2002, 349-358 [rés. en angl. p. 524]. Traduit en français: "Les Catégories Métaphysiques de l'Un plotinien", Diotima (32), 2004, 147-156. | à propos de l'Un en soi, qui est défini par la singularité et la simplicité absolues, à l'exclusion de toute autre caractéristique. L'Un n'est pas un être, mais cela lui confère une supériorité par rapport à tous les êtres, puisqu'il est la source de leur existence partielle et limitée, en raison même de sa simplicité absolue.

—, " Le concept positif de la nécessité et la production des êtres chez Plotin ", Les études philosophiques (4), 2004, p. 553 - 561. Repris dans Hasard et Nécessité dans la philosophie grecque, E. Moutsopoulos (ed.), Athènes, Académie d'Athènes, 2005, p. 203-214.

—, " Plotinus: Towards an ontology of likeness (on the One and nous) ", International journal of philosophical studies (13, 1), 2005, p. 53 - 68. | Plotinus' thesis of the relationship between the One and Nous (Intellect) is central to his thought. In dealing with this relationship, he concentrates far more on what makes the One and Nous alike than on what makes them different. This is because by preference he envisages the One as the 'causal principle of everything', in what might be termed a 'top-down' model of metaphysics in which first cause (the One) leads downwards to second cause (Nous). Plotinus is obliged to present the distinction between the One and Nous as relative, not as absolute, precisely because he wants to show that Nous is firmly grounded in the One. The One differs from Nous to no more than the degree, and in no more than the manner, that are necessary for there to be created a Nous which is as like as possible to the One Itself.

—, " Similarité et altérité dans la philosophie de Plotin ", Philosophia: Yearbook of the Research Center for Greek Philosophy at the Academy of Athens, vol. 34, 2004, pp. 270-276.

LERNOULD, Alain, « Le plaisir dans le néoplatonisme », in Hédonismes : penser et dire le plaisir dans l'Antiquité et à la Renaissance, L. Boulègue et C. Lévy (éds), Villeneuve-d'Ascq, Pr. Universitaires du Septentrion, 2007, p. 119-137. | Étude menée principalement à partir des témoignages de Plotin et Proclus ; examen de l'influence du « Philèbe » de Platon.

LEROUX, Georges, « Objectivité et actualité - L'interprétation de la doctrine plotinienne de l'âme chez Paul Oskar Kristeller », Études Platoniciennes : l'âme amphibie, études sur l’âme selon Plotin, vol. 3, Paris, Belles Lettres, 2006, p. 209-227.

—, « Pensée et souveraineté. La royauté de l'intellect et l'exercice de la pensée dans un passage de Plotin (Ennéades, V, 3 [49] 3, 40-44) », in Gnose et philosophie : études en hommage à Pierre Hadot, sous la direction de J.-M. Narbonne et P.-H. Poirier, Paris, Vrin, 2009, p. 45-73.

LINGUITI, Alessandro, "Plotino sulla felicità dell'anima non discesa", in Antichi e moderni nella filosofia di età imperiale, 213-236.

—, "Due argomenti per l'unicità del primo: Plotino "Enneadi" V 4 [7], 1", in Henôsis kai philía, unione e amicizia, Omaggio a Francesco Romano, a cura di M. Barbanti, G.R. Giardina e P. Manganaro, presentazione di E. Berti, Catania, C.U.E.C.M., 2002, 389-398.

—, "Il cielo di Plotino", in Platone e la tradizione platonica, Studi di filosofia antica, a cura di M. Bonazzi-F. Trabattoni, Quaderni di Acme (58), Milano, Cisalpino, 2003, p. 251-264.

—, "Plotino contro la corporeità delle virtù. Enn. IV 7 [2],8.24-45", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 113-126.

—, "Immagine e concetto in Aristotele e Plotino", in Incontri triestini di filologia classica. 4, 2004-2005, a cura di Lucio Cristante. Trieste, Ed. Università di Trieste, 2006, p. 69-80. | Confronto tra la teoria aristotelica e plotiniana in merito al rapporto tra phantasia e concetto.

—, « La materia dei corpi : Sullo pseudoilomorfismo plotiniano », Quaestio (7), 2007, p. 105-122.

—, « Plotino e i Platonici sull'autodeterminazione e la possibilità di scelta », in Anima e libertà in Plotino : atti del convegno nazionale, Catania, 29-30 gennaio 2009, a cura di Maria Di Pasquale BARBANTI e Daniele IOZZIA, Catania, CUECM, 2009, p. 213-226.

—, « Lo studio della natura in Plotino », in Gli antichi e noi : scritti in onore di Antonio Mario Battegazzore, W. Lapini (ed.), vol. 2, Genova, Brigati, 2009, p. 433-442.

LONGO, Angela, « L’'assimilation originale d’'Aristote dans le traité VI.5 [23] de Plotin », Études Platoniciennes : l’'âme amphibie, études sur l’'âme selon Plotin, vol. 3, Paris, Belles Lettres, 2006, p. 155-194. | Aussi dans Longo, A., Amicus Plato: Metaphysique, langue, art, éducation, dans la tradition platonicienne de l'Antiquité tardive: Plotin, Théodore d'Asine, Syrianus, Hermias, Proclus, Damascius, Augustin, Milano, Mimesis, 2007.

—, "L'arte e il teatro per spiegare il mondo : Plot., En., III, 2", Studi classici orientali (47, 3), 2001, p. 503-528.| Aussi dans Longo, A., Amicus Plato. Métaphysique, langue, art, éducation dans la tradition platonicienne de l'Antiquité tardive : Plotin, Théodore d'Asiné, Syrianus, Hermias, Proclus, Damascius, Augustin, Milan, Edizioni Mimesis, 2007, pp. 15-38.

—, "Note sulla dottrina plotiniana dell'anima non discesa", in M. Bonelli-A. Longo (a cura di), Quid est veritas?, Napoli, Bibliopolis 2010, pp. 219-231.

LORTIE, François, « Intuition et pensée discursive : sur la fonction de l'epibolè dans les Ennéades de Plotin », Laval théologique et philosophique (66, 1), 2010, p. 45-59.

LUPI, João Pinto Basto, & GOLLNICK, Silvania, " A teoria emanacionista de Plotino ", Scintilla: Revista de filosofia e mística medieval (5, 1), 2008, pp. 13-30. | The purpose of this paper is to evidence some characteristics that distinguish the philosophy of emanation of Plotinus from a creationistic theory. Among them are: the simplicity of the One, the continuity and eternity of the cause-effect relationship, procession as the relevant aspect of this relationship, the One as the dynamis of everything. The paper concludes: Plotinus had the creationistic theory in mind, and explicitly presented an answer in opposition to it; the eternal relation between the One and the multiple is intrinsic to emanation and necessary to it, although it does not mean an ananke to the One; the One and the relations of reality to it overpass our intellectual capacity, and we need to go beyond our reason to accept it, in a state of mind similar to prayer.

MABILLE, Bernard, " Puretés : Un plotinien et Être hégélien ", Cahiers philosophiques de Strasbourg (22), 2007, 53-82.

MACEDO, Francisco (de), La via della perfezione secondo Platone e Plotino, Roma, Pro sanctitate, 2004.

MACHARADSE, Michael, "Die mystische Erkenntnis Gottes bei Plotin und Pseudo-Dionysius Areopagita" in Selbst-Singularitat-Subjektivitat: Vom Neuplatonismus zum Deutschen Idealismus, 77-88.

McPHERRAN, Mark L., "Reason's ascent. Happiness and the disunity of virtue in Plato and Plotinus", in Rationality and happiness. From the ancients to the early medievals. Edited by J. Yu and J. J. E. Gracia, Rochester studies in philosophy, 4, Tochester (N.Y.), Woodbridge, University of Rochester Press, 2003, 135-158.

MAGGI, Claudia, « La concezione plotiniana dell’uomo tra fascino e autodominio : la questione degli influssi astrali », dans Études Platoniciennes : « Les puissances de l'âme selon Platon », v. 4, Paris, Belles Lettres, 2007, p. 353-372.

—, " L'heméra di Parm. 131 B 3-6 e Enn. IV 3, 4, 19-21: un esempio di esegesi plotiniana ", Giornale Critico della Filosofia Italiana (87, 4), Series 7, 2008, p. 446-452.

—,"Spunti per un’ontologia del virtuale in Plotino: la dynamis nell’Essere fra traccia dell’Uno e esplicazione del molteplice", Il Pensiero (47), 2008, p. 109-119.

—, " Il conflitto tra le parti sensibili: La metafora teatrale in Plotino, Enneadi 3.2, come paradigma del rapporto holon-mere", Athenaeum (97, 2), 2009, p. 527-542.

—, "Lineamenti di un'ontologia matematica in Plotino: il numero fra modello olistico e paradigma metastrutturale", Giornale critico della filosofia italiana (88, 3), 2009, p. 539-554.

—, Sinfonia matematica: Aporie e soluzioni in Platone, Aristotele, Plotino, Giamblico, Napoli 2010.

MAGRIN, S., « Sensation and Scepticism in Plotinus », Oxford Studies in Ancient Philosophy (39), 2010, p. 249-297. | A reading of Enneads V, 3 [49] and V, 5 [32] shows that Plotinus was deeply engaged with the sceptical tradition in ways that do not simply run parallel to his more obvious interest in Plato and Aristotle. In particular, he shows a real interest in sceptical puzzles addressed by Stoics.

MAJERCIK, Ruth, "The Existence-Life-Intellect triad in Gnosticism and Neoplatonism", Classical Quarterly (42), 1992, 476-488.

—, "A reminiscence of the Chaldaean Oracles at Gregory of Nazianzus, Or. 29, 2: hoîon kratèr tis hupererrúè, Vigiliae Christianae (52, 3), 1998, 286-292. | On the Plotinian origin of the metaphor of the overflowing crater.

—, "The Chaldean oracles and the school of Plotinus", AncW (29, 2) 1998, 91-105 | That Plotinus, Amelius, and/or Antoninus were familiar with the Chaldean Oracles does not seem likely; rather, Porphyry introduced the oracles into Neoplatonism.

MAJUMDAR, Deepa, Plotinus on the Appearance of Time and the World of Sense, Willston, Ashgate, 2007.

—, « Alone to the alone : the ascent to the one in Plotinus », in History of Platonism : Plato redivivus, R. Berchman and J. Finamore (eds)., New Orleans (L.A.), University Perss of the South, 2005, p. 131-146.

—, « Is Tolma the Cause of First Otherness for Plotinus? », Dionysius (23, 2005, p. 31-48.

MANCHESTER, Peter, "Teleology Revisited: A Neoplatonic Perspective in Environmental Biology", in Neoplatonism and Contemporary Thought, Part I, 73-83.

MANGAS MANJARRES, Julio, " La visión sobre los dioses en tres filósofos romanos : Lucrecio, Séneca y Plotino ", in Religions del Món Antic. : Entre politeisme i monoteisme : III cicle de conferències organitzat per la Fundació " Sa Nostra " : Palma, del 10 d'octubre al 28 de novembre de 2002, dir. per María Luisa Sánchez León. Fundació " Sa Nostra ", 2003, p. 153-174.

MÄNNLEIN-ROBERT, Irmgard, "Biographie, Hagiographie, Autobiographie - Die Vita Plotini des Porphyrios", in Metaphysik und Religion, Akten des Internationalen Kongresses vom 13.-17. März 2001 in Würzburg, Herausgegeben von Theo Kobusch und Michael Erler, K G Saur München, Leipzig 2002, p. 581-609.

—, "Longin und Plotin über die Seele. Beobachtungen zu methodischen Differenzen in der Auseinandersetzung platonischer Philosophen", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 223-250.

MARCELLINO, Claudio, Plotino, Milano, Rusconi, 1997.

MARCHITIELLI, Elena, "Aphele panta ossia spogliati di tutto : un'ammonizione di Plotino [with English summary]", Antonianum (74, 1), 1999, 97-134 | The Plotinian admonition, strip away everything , differentiates itself from the detached declarations by the philosophical systems of the Hellenistic period for its meta-physical content, in the sense that the ethical emphasis and intellectual demand of such a liberation open the way for the return to The One and The Good. In Plotinus'complex system, the liberation from all, above and beyond just historical and existential events, is appealed to in this same world view of life and reality, This is all inclusive and delineated by the necessity of returning to the original unity from whence emanated, Arriving in our own times, in a culture which has lost basic structure and which prefers the fragment to the whole, Plotinus presents one unmistakable mark of reality: He invites modern man to return to the path which takes him back to the unity and simplicity of his beginnings, From the light of this fundamental truth, man in every age, but especially more so today, must liberate lumself from a suffocation of multiplicity of experiences, which above all distract him from the one Good and from the one Truth, which by nature he desires.

MARIN, Maurizio, "L'unità del mondo visibile secondo Plotino. 1", Salesianum (63, 4), 2001, 613-631 [rés. en angl. p. 809]

—, "L'unità del mondo visibile secondo Plotino. 2", Salesianum (64, 1), 2002, 7-28 [rés. en angl. p. 3]. | Héritier d'une longue tradition philosophique, Plotin considère que l'unité et l'intelligibilité du monde visible sont exprimées par la beauté. L'investigation de la nature d'une telle beauté révèle sa source métaphysique, ainsi que l'instabilité physique de la matière. La recherche de l'intelligibilité parfaite conduit à s'élever jusqu'à la beauté supérieure des principes rationnels. Ces derniers ouvrent à une réflexion sur ce qui confère stabilité et unité à notre âme, ainsi qu'à toute la nature.

—, "L'unita articolada dell'anima umana in Plotino", Salesianum (65, 4), 2003, 651-674. | L'universel n'efface pas chez Plotin l'individualité, mais il la consolide en la simplifiant. La vie ne se perd pas dans l'abstraction ; elle croît en intensité. Le sensible a son fondement dans l'intelligible qui accroît l'unité et la liberté intérieure de chaque homme, qui peut ainsi, en réfléchissant sur l'âme, retrouver en lui l'humanité entière.

—, " Le vie del ritorno all'uno nelle riflessioni di Plotino ", Salesianum (66, 4), 2004, 613-647.

—, L'estasi di Plotino : la filosofia dell'indicibile eppure esprimibile, Roma, LAS, 2007.

MASKALEUT, Steve, « Critique du relatif par Plotin. Le traité des genres de l’être VI, 1 [42], 6-9 », Dionysius (23), 2005, p. 7-30.

MASPOLI GENETELLI Silvia & O'MEARA, Dominic J., "Le commentaire de Marsile Ficin sur le traite Du beau de Plotin. Notes et traduction de l'argumentum", introduction de D.J. O'Meara, Notes et traduction de S. Maspoli Genetelli, Freiburger Zeitschrift fur Philosophie und Theologie (49, 1-2), 2002, 1-32.

MATTÉI, Sophia, La materia e il vuoto. Una nuova lettura della hulè ton gignomenon di Plotino. Quaderni della 'Rivista di Cultura Classica e Medioevale', 6, Roma, Edizioni dell'Ateneo, 2004. | Il volume che qui si presenta vuole proporre una nuova, ulteriore (ma non alternativa) chiave di lettura della materia sensibile nelle Enneadi di Plotino, chiave di lettura che possa render conto delle numerose e vistose analogie che paiono intercorrere tra questo peculiare aspetto della teoresi plotiniana e il concetto di vuoto che era, all'epoca, recisamente avversato da Aristotele, ma che oggi è stato ampiamente rivalutato sia dalla fisica quantistica che dalla micropsicoanalisi di matrice fantiana. Il vuoto è, nell'opera di Plotino, non solo concepibile (sia pure non come ente reale, bensì come ente di ragione), ma anche contemplabile in maniera evidente, come spazio astratto meta-fisico privo di forma. Il problema filosofico del vuoto, che era emerso già nel più antico pensiero greco come reazione alla dottrina eleatica dell'essere, attraversa tutta la storia della filosofia occidentale, fino a quando non è stato trasferito di diritto dall'ambito della speculazione filosofica a quello della fisica sperimentale. In questo percorso Plotino, pur non lasciando alcuna dottrina compiuta e sistematica del vuoto e pur negando che il vuoto possa esistere in natura come concreto e definito spazio privo di materia, in taluni casi e per una sorta di necessità logica, lo pone come puro ente di ragione, come uno spazio astratto e indefinito che, per le sue caratteristiche (indeterminatezza, incommensurabilità, invisibilità) è molto simile alla materia. Enti, ambedue, negativamente connotati per quel che concerne la loro natura, vuoto e materia sensibile risultano essere una specie di non-esseri, esistenti come mezzi necessari al divenire (logico e ontologico), la cui 'realtà' può essere colta attraverso l'istinto più che attraverso un procedimento razionale. Indice: Premessa. Introduzione. Capitolo primo: Il vuoto nelle Enneadi. Capitolo secondo: La materia sensibile nelle Enneadi; Capitolo terzo: Il vuoto e la materia sensibile nelle Enneadi. Conclusione. Riferimenti bibliografici.

—, « Plotino sulla generazione degli enti fisici : dalla 'nekrosis' il 'gennema' : (Enneadi III 8, 2, 28-32) », Rivista di cultura classica e medioevale (51, 2), 2009, p. 361-372. | Analisi del passo in cui si delinea il processo che permette a principi eidetici ormai depotenziati di connettere le forme razionali che recano in sé con l'universale ricettacolo materiale e consentire così il necessario passaggio dal mondo della vita ordinata e infinita a quello della vita caotica e finita degli enti fisici.

MATURI, Giorgio, " "Reductio ad unum" : l'escatologia di Gregorio di Nissa sullo sfondo della metafisica plotiniana", Adamantius (10), 2004, 167-193. | Gregorio riprende il platonismo plotiniano per negare la preesistenza delle singole anime e per affermare quella dell'« Anima del Tutto », dalla quale le anime derivano e alla quale tendono.

MAYER, John R.A., "Plotinus' Neoplatonism and the Thought of Sri Aurobindo", in Neoplatonism and Indian Philosophy, 163-172. | The article points to the parallel in the thought of Plotinus and Sri Aurobindo when they are respectively related to the thought of Plato and Sankara. Each of the latter presents a metaphysical system idealizing a changeless, eternal realm; each of the former corrects this by stressing the role of life, change, and motion regarding the absolute.

—, "Can Neoplatonism be Harmonized with Postmodernity?", in Neoplatonism and Contemporary Thought, Part II, 153-159.

MAYHALL, C.W., On Plotinus, Wadsworth Philosophers Series, Thomson, 2004. | Chapters: Introduction; The One; The Nous; The Soul; On emanation and union; Free will and the One; On evil, Providence and Gnosticism; Beauty and self-Knowledge; Metaphysical difficulties; Mystic and Metaphysician.

MAZZELLA DI BOSCO, Caterina, " Il tesoro di un mondo dimenticato: La mistica di Plotino come sollecitazione al nostro risveglio ", Studium (98, 2), 2002, 299-301.

MAZUR, Z., "Unio magica: Part I: On the magical origins of Plotinus's Mysticism", Dionysius (21), 2003, 23-52.

—, "Unio Magica: Part II: Plotinus, Theurgy, and the Question of Ritual", Dionysius (22), 2004, 29-55.

—, " Unio Intellectualis? A Response to Beierwaltes on Union Magica ", Dionysius (26), 2008, p. 193-200.

—, « Plotinus' philosophical opposition to gnosticism and the implicit axiom of continuous hierarchy », in History of Platonism : Plato redivivus, R. Berchman and J. Finamore (eds)., New Orleans (L.A.), University Press of the South, 2005, p. 95-112.

McGROARTY, Kieran, Plotinus on Eudaimonia: A Commentary on Ennead I.4, Oxford, Oxford University Press, 2006.

—, « The ethics of Plotinus », in Eklogai : Studies in honour of Th. Finan and G. Watson, ed. by K. McGroarty, Maynooth, Department of Ancient Classics, National University of IrelandI, Maynooth, 2001, p. 20-34.

McLEAN, Karen, " Plotinian Sources for Coleridge's Theories of Evil ", Coleridge Bulletin, The Journal of the Friends of Coleridge (20), 2002, p. 93-104.

MEESSEN, Yves, " Platon et Augustin : mêmes mots, autre sens ", Revues des sciences philosophiques et théologiques (89, 3), 2005, p. 433-457 [rés. en angl.]. | Si Augustin reprend à Platon le vocabulaire des " grands genres ", force est de constater qu'il en réorganise complètement la grammaire. Cette réorganisation est due à l'influence prépondérante de l'Écriture et, principalement, de la révélation du mystère trinitaire. De ce fait, la métaphysique mise en place par Augustin s'éloigne considérablement de la pensée néo-platonicienne. Que le Verbe soit " Deus apud Deum " remet en question l'ordre hiérarchique des hypostases tel que Plotin le conçoit. Plus qu'une préexistence qui doit se déployer dans le multiple, à la manière de Porphyre, cette présence du Verbe dans le premier principe reçoit toute sa dignité à travers l'Incarnation. La Parole est vraiment constitutive de l'Un, au point qu'il ne se retire pas dans la solitude mais entre en communication avec ce qui vient après lui, c'est-à-dire avec l'homme qu'il veut associer à son éternité.

MENN, Stephen, " Plotinus on the Identity of Knowledge with Its Object ", Apeiron (34, 3), September 2001, 233-246. | In Enneads V, 9, 7 Plotinus is asserting not that the knower is identical with the thing known, but that the knowledge or science is identical with the thing known. The hypostasis of nous, for Plotinus, is a single all-comprehending science, containing the particular sciences within itself. Nous, and the sciences it contains, exist separately from souls, and souls have knowledge by participating in nous or in the sciences it contains.

—, "Longinus on Plotinus", Dionysius (19), 2001, 113-124.

MENTZENIOTIS, Dionysis and Giannis Stamatellos, " The Notion of Infinity in Plotinus and Cantor ", in Platonism and Forms of Intelligence, ed by John Dillon and Marie-Élise Zovko, Berlin, Akademie-Verlag, 2008, 213-230.

MEREDITH, Anthony, " Plotinus and the Cappadocians ", in Von Athen nach Bagdad, zur Rezeption griechischer Philosophie von Spätantike bis zum Islam, P. Bruns (hrsg.), Bonn, Borengässer, 2003, 63-75. | Zur Frage, inwieweit Basilius der Grosse, Gregor von Nazianz und Gregor von Nyssa wörtlich oder inhaltlich durch Plotin beeinflusst sind.

MERLAN, Ph., " Aristotle, Met. A6, 987b20-25 and Plotinus, Enn. V, 4, 2, 8-9 ", Phronesis (9), 1964, 45-47. | On intelligible matter and the indefinite dyad.

—, Monopsychism, Mysticism, Metaconsciousness; Problems of the Soul in the Neoaristotelian and Neoplatonic tradition, The Hague, Martinus Nijhoff, 1963. | This is primarily a contribution to the search for the sources of the philosophy of Plotinus and, in connection with it, an investigation of some aspects of the survival (or revival) of the problems indicated in the title of the book, as they come to light on the occasion of such a search.

MESCH, W., "Neuere Literatur zu Plotins Metaphysik", Philosophische Rundschau (47, 1), 2000, 1-20 | Besprechung von sechs Veröffentlichungen aus den Jahren 1992-1996.

—, Reflektierte Gegenwart: Eine Studie uber Zeit und Ewigkeit bei Platon, Aristoteles, Plotin und Augustinus, Frankfurt, Klostermann, 2003. | Die vorliegende Studie widmet sich dem skizzierten Vermittlungsproblem, indem sie die wichtigsten Zeittheorien der Antike untersucht, vergleicht und bewertet. Den grossten Raum beansprucht Platon. Um seine umstrittene Bestimmung der Zeit als zahlhaft bewegtes Abbild der Ewigkeit (Timaios) zum Sprechen zu bringen, wird sie eingehend interpretiert und kontextualisiert (Theaitetos, Sophistes, Parmenides). Anhand der Diskussion von Augustinus (Confessiones XI) und Aristoteles (Physik IV, Metaphysik XII) zeigt sich schliesslich, dass beide Autoren Platon naher stehen, als ihre Inanspruchnahme als Wegbereiter eines phanomenologischen bzw. analytischen Zeitverstandnisses suggeriert.

—, " Plotins Deutung der platonischen Weltseele : zur antiken Rezeptionsgeschichte von Timaios 35A ", in Platons Timaios als Grundtext der Kosmologie in Spätantike, Mittelalter une Renaissance : Plato's Timaeus and the foundations of cosmology in late Antiquity, the Middle Ages and Renaissance, T. Leinkauf and C. Steel (eds), Leuven, Leuven University Press, 2005, p. 41-66.

MICHALEWSKI, Alexandra, « Le Premier de Numénius et l'Un de Plotin », Archives de Philosophie (75, 1), 2012, p. 29-48. | La théologie de Numénius, qui définit le premier dieu comme un principe totalement simple, solitaire et transcendant, a joué un grand rôle dans la construction de l'hénologie plotinienne. Or, si cette dernière est en partie héritière des réflexions médioplatoniciennes, elle marque également un véritable tournant dans l'histoire du platonisme. Tandis que le premier principe de Numénius exprime l'unité parfaite de l'être et de l'intellect, l'Un de Plotin est « au-delà de l'être » de manière absolue. Cette différence a des conséquences décisives, tant sur la manière de concevoir le rapport du premier au second principe, que sur l'interprétation de la relation de l'Intellect divin à son objet. Cet article se propose d'analyser, à travers une étude de la conception du premier principe chez Plotin et Numénius, l'apport métaphysique que représente l'existence d'un principe au-delà de l'être.

MIJUSKOVIC, Ben Lazare, « The Simplicity Argument and the Unconscious: Plotinus, Cudworth, Leibniz, and Kant », Philosophy and Theology: Marquette University Quarterly (20, 1-2), 2008, p. 53-83, 2008. | I argue that Kant's four paralogistic conclusions concerning (a) substantiality; (b1) unity and (b2) immortality, in the famous "Achilles argument"; (c) personal identity; and (d) metaphysical idealism, in the first edition Critique of Pure Reason (1781), are all connected by being grounded in a common underlying rational principle, an a priori (universal and necessary) presupposition, namely, that both the mind and its essential attribute of thinking are immaterial and unextended, i.e., simple. Consequently, despite Kant's predilection for architectonic divisions and separations, I show that in fact the simplicity assumption grounds all four paralogisms and reinforces Kant's corresponding commitments to the principles of continuity and coherence. Further, I maintain that Kant, under the influence of his earlier Leibnizian and subjective idealist leanings, continued to be guided in the first edition Critique, not only in the paralogisms but also in certain sections of the Analytic, by emphasizing unconscious activities, which once more reinforced his commitments to a paradigm of the simplicity, unity, and identity of self-consciousness or apperception.

MILES, Margaret R., Plotinus on body and beauty. Society, philosophy and religion in third-century Rome, Oxford, Cambridge (Mass.), Blackwell, 1999.

MÖBUSS, Susanne, Plotin zur Einführung, Hamburg, Junius, 2000.

—, " Plotin : ein von der Neuzeit zu beerbendes Modell antiker Philosophie ? ", in Anhand von H. Jonas' Forschungen zu Plotin, Hans Jonas - von der Gnosisforschung zur Verantwortungsethik, Wolfgang Erich Müller (Hrsg.), mit Beitr. von Wilhelm Büttemeyer [et al.], Stuttgart, Kohlhammer, 2003, 47-61.

MOFOR, Christian, Plotinus and African concepts of evil. Perspective in multi-cultural philosophy, Bern [u. a.], Lang, 2008.

MOLINU, N.C., "Phughè mónou pròs mónon. Plotino, Spinoza, Hegel", in Hegel e il neoplatonismo. Atti del Convegno internazionale di Cagliari (16-17 Aprile 1996), A cura di G. Movia, Università degli studi di Cagliari. Pubblicazioni del Dipartimento di filosofia e teoria delle scienze umane, 3, Cagliari, Edizioni AV, 1999, 129-178.

MORELLI, Eric J., « Plotinus' Two Interpretations of Timaeus 35a », Ancient Philosophy (31, 2), 2011, p. 351-361. | Plotinus offers two interpretations of Plato's Timaeus 35a. The first takes soul as intermediate between indivisible and divisible being; the second, as a whole composed of them. The conflicting interpretations have a textual basis but ultimately are a consequence of the tension between Plotinus's doctrine of the undescended soul and his position on soul's distinctness from intellect. One can reconcile the interpretations in two ways but not without resolving this fundamental tension.

MILITELLO, Chiara, « Le 'dunameis' dell'anima nelle Enneadi », in Anima e libertà in Plotino : atti del convegno nazionale, Catania, 29-30 gennaio 2009, a cura di Maria Di Pasquale BARBANTI e Daniele IOZZIA, Catania, CUECM, 2009, p. 227-246.

MONDIN, Battista, "I grandi paradigmi della metafisica", Sapienza (53, 1), 2000, 3-37. | It is a survey of the history of metaphysics, through a short presentation of its main paradigms. The map includes the paradigms of Parmenides, Plato, Aristotle and Plotinus for the Greek philosophy.

—, "La bellezza come trascendentale in Platone, Agostino e Tommaso", Sapienza (55, 4), 2002, 385-397. | The article provides a short history of beauty from Plato to St. Thomas Aquinas passing through Aristotle, Plotinus, Pseudo-Dionysius and Augustine. It starts with Plato for whom beauty is with goodness the core of reality and is the way for elevating the soul to the contemplation of goodness. Aristotle endows beauty with two fundamental properties: order and proportion and considers it as the object of art. Plotinus and Pseudo-Dionysius see in beauty the fundamental property of the One, and Augustine makes beauty an attribute of God. Aquinas presents beauty as one of the transcendental properties of being, together with unity, truth and goodness.

MONTET, Danielle, "Le démiurge, du Timée aux Ennéades: question des causes et théorie des principes", Kairos, n. 16, 209-226.

>—, « La providence plotinienne, entre éternité et temps », Philosophie (71), 2001, p. 16-29.

MONTEVECCHI, Orsolina, "Ritorniamo a Licopoli e a Plotino", Aegyptus (80, 1-2), 2000, 139-143. | A partire dai dubbi sollevati da L.S.B. MacCoull (cf. my Plotinian bibliography, n. 851) circa la provenienza etnica di Plotino, si conclude che il filosofo era di origine greca e nacque a Licopoli, città dell'Egitto in cui si erano stanziati in età tolemaica dei militari greci, come attesta il registro della popolazione per il 90-91, contenuto in POxy. 984.

MOREL, Pierre-Marie, "La sensation, messagère de l'âme. Plotin V, 3 [49], 3", dans La connaissance de soi. études sur le traité 49 de Plotin, 209-228.

—, " Comment parler de la nature ? Sur le traité 30 de Plotin ", Les études philosophiques (90, 3), 2009, 387-406. | Le discours de Plotin sur la phusis ne relève pas à proprement parler de la " science " de la nature. Il s'efforce cependant de caractériser la nature elle-même et son mode de production spécifique dans le Traité 30 - De la nature, de la contemplation et de l'Un (Ennéades, III . 8). Ce traité recourt, concernant la nature, à une argumentation d'un type spécifique - en l'occurrence, une argumentation négative. On analyse ici la manière dont Plotin définit la production naturelle par un double contraste : en l'opposant à la production technique et à l'action. Il montre ainsi qu'il y a un discours spécifique sur la nature, mais aussi que la méthode la plus appropriée consiste à dire ce qu'elle n'est pas.

MOREWEDGE, Parvis, "Neoplatonism and Contemporary Theories of Mysticism", in Neoplatonism and Contemporary Thought, Part II, 321-352.

MORIMOTO, S., " Plotinus' kinds of being in the intelligible universe [in Japanese] ", Sh ky kenky (69, 305), 1995. | Plotin insiste sur le fait qu'il doit exister trois types d'être dans l'univers intelligible: l'être, le mouvement, la stabilité, l'identité et la différence. L'intelligence comporte deux aspects, l'intuition spirituelle et la contemplation. Elle est capable d'appréhender l'unique et reçoit ainsi le principe formatif. A travers le pouvoir de contemplation, l'intelligence procède de l'unique et y revient en même temps de telle sorte que dans l'univers intelligent, la partie est le tout et le tout, la partie. Plotin cherche à construire une architecture du monde spirituel.

MORIN, Yvan, " Le rapport à la causa sui: de Plotin à Descartes par la médiation du débat entre Ficin et Pic ", Renaissance and Reformation [Toronto] (26, 2), 2002, p. 43 - 71. | The conceptual innovation of the causa sui is supposed to have originated with Descartes, according to Marion. Narbonne claims to find it in Plotinus. By considering both the Ficinian resurgence of the corpus of Plotinus and the debate between Ficino and Pico, the history of this innovation may be traced and the essential epistemological issue identified. The latter varies according to the way in which the intellect is integrated with reason and humanized as a function of its relation, hitherto so changeable, with respect to the causa sui itself, as well as the metaphysical principle that grounds it: the One, Being, or indeed the Infinite, by which God reveals himself as creator.

MORTLEY, Raoul, "Visage et image chez Plotin", dans La connaissance de soi. études sur le traité 49 de Plotin, 157-172.

—, "Plotin: le langage de la négation", dans Logos et langage chez Plotin et avant Plotin, 247-254.

MOST, Glenn W., "Plotinus' Last Words", Classical Quarterly (53, 2), 2003, 576-587. | At Porphyry's report (2, 23-29) of Plotinus' last words, the 1st-person pronoun hemin must be taken to mean not " in me, Plotinus " but " in us humans " ; the reading ton ... theon is preferable to to ... theion ; peirasthai is equivalent to a 2nd-person singular imperative that communicates an injunction that is valid for Eustochius because it is valid for all human beings. Plotinus' dying words to Eustochius may therefore be paraphrased as follows : " Thank you for coming to see me. I appreciate your gesture. But you have evidently not yet recognized something of capital importance, and it is this that I am still waiting for you to understand : learn to philosophize ! ". In rebuffing Eustochius' personal emotion, Plotinus is inviting him to move above the level of individuals, of the divine found in us, and to direct his attention instead to the One, to the divine found in the all.

MOUTSOPOULOS, Evangelos A., " Plotinus on harmony: from cosmology to music ", Diotima (36), 2008, pp. 112-118.

—, Le problème de l'imaginaire chez Plotin, Paris, Vrin, 2000. | Réédition, cf. notre bibliographie plotinienne chez Brill, # 950.

—, "De quelques conceptions préplotiniennes de la notion de Participation", Philosophia: Yearbook of the Research Center for Greek Philosophy at the Academy of Athens (35), 2005, 211-215. | All mentions of the notion of participation ('methexis') prior to Plotinus have influenced his considerations on it, primarily, but not exclusively ontologically, the architectonic of the Plotinian system being directly inspired from Plato's Sophist. The eclosion of the notion of 'methexis' seems to have followed a long itinerary before its flourishing within the framework of Neoplatonism.

MUBABINGE, Bilolo, Fondements Thébains de la Philosophie de Plotin l'Égyptien, Afrobook, 2007.

MUKHOPADHYAYA, P.K., "Unity and Multiplicity : Reflections on Emanationism as a Philosophical Theme in the Context of Neoplatonism", in Neoplatonism and Indian Philosophy, 97-106.

MURILLO, Jose Ignacio, "La unidad del ente: ¿logra Plotino superar a Parmenides?", Anuario Filosófico (33, 1), 2000, 217-227. | The philosophy of Plotinus represents, with respect to Parmenides — although in dependency of him —, a new way to think the relations between unity and thought. Whereas Parmenides maintains that being is the only object adapted to thought, Plotinus considers that it is not possible to think without the distinction between intelligible contents. Consequently, thinking cannot be the highest.

MYSZOR, Wincenty, "Der gnostische Begriff des Guten und Bösen" in Plotins Polemik mit den Gnostiker", in Metamorphoses of Neoplatonism : being or good ? , ed. by Agnieszka Kijewska. Lublin, Wydaw. KUL, 2004, p. 25-32. | On the basis of texts from Nag Hammadi.

NARBONNE, Jean-Marc, Hénologie, ontologie, Ereignis (Plotin, Proclus, Heidegger), Paris, Belles Lettres, Âne d'or, 2001.

—, "Action, Contemplation and Interiority in the Thinking of Beauty in Plotinus", in Neoplatonism and Western Aesthetics, 3-18. | Pour la version française: "Action, contemplation et intériorité dans la pensée du Beau chez Plotin", Dioti (4), Toulouse, CRDP Midi-Pyrénées, 1998, 63-73.

—, "Epekeina tès gnôseôs. Le savoir d'au-delà du savoir chez Plotin et dans la tradition néoplatonicienne", in Metaphysik und Religion, Akten des Internationalen Kongresses vom 13.-17. März 2001 in Würzburg, Herausgegeben von Theo Kobusch und Michael Erler, K G Saur München, Leipzig 2002, p. 477-490.

—, " The Origin, Significance and Bearing of the Epekeina Motif in Plotinus and the Neoplatonic Tradition ", Proceedings of the Boston Area Colloquium in Ancient Philosophy (17), 2001, p. 185-197.

—, " Tradition, philosophie et expérience dans la mystique plotinienne ", dans Expérience philosophique et expérience mystique, Philippe Capelle (éd.), Paris, Cerf, 2005, 93-114.

—, « Plotinus and the Gnostics on the Generation of Matter (33 (II 9), 12 and 51 (I 8), 14) », Dionysius (24), December, 2006, p. 45-64.

—, "A Doctrinal Evolution in Plotinus? The Weakness of the Soul in Its Relation to Evil", Dionysius (25), 2007, p. 77-92.

—," La controverse à propos de la génération de la matière chez Plotin: l'énigme résolue ", Quaestio (7), 2007, 123-163.

—, " Divine freedom in Plotinus and Iamblichus (Tractate VI 8 (39) 7, 11-15 and De mysteriis III, 17-20) ", in Reading ancient texts : essays in honour of Denis O'Brien, vol. 2 : Aristotle and Neoplatonism, S. Stern-Gillet and K. Corrigan (eds), Leiden, Brill, 2007, p.179-197. >> Aussi en français: NARBONNE, Jean-Marc, " Liberté divine chez Plotin et Jamblique (Traité 39 (VI 8) 7, 11 - 15 et De mysteriis III, 17 - 20) ", in Platonism and Forms of Intelligence, ed. by John Dillon and Marie-Élise Zovko, Berlin, Akademie-Verlag, 2008, 275-290.

—, " Les écrits de Plotin : genre littéraire et développement de l'œoeuvre ", Laval Théologique et Philosophique (64, 3), 2008, p. 627-640. | Le genre littéraire des écrits de Plotin est très éloigné du procédé du commentaire que l'on retrouve chez Jamblique et les néoplatoniciens ultérieurs. Ils ne peuvent non plus être rangés, sauf dans quelques cas, dans le genre de la diatribe, mais représentent de véritables dissertations philosophiques, poursuivies parfois sur plusieurs traités, surtout dans la seconde période d'écriture de Plotin, indice de la présence d'un certain développement au sein de sa pensée.

—, " L'énigme de la non-descente partielle de l'âme chez Plotin : la piste gnostique/hermétique de l'omoousios ", Laval Théologique et Philosophique (64, 3), 2008, p. 691-708. | La thèse typiquement plotinienne de la non-descente partielle de l'âme n'est pas le simple reflet de la capacité personnelle de Plotin à remonter par lui-même vers le principe - comme on l'a longtemps suggéré faute de mieux -, mais la reformulation plotinienne d'une doctrine précise, l'omoousios gnostique/hermétique, l'élu gnostique - le " pneumatique " plus précisément -, dont l'âme demeure consubstantielle au Plérôme divin, ne perdant jamais son lien substantiel avec lui et se trouvant par là même assuré du salut. L'âme non pas simplement parente du divin comme l'enseignait déjà Platon, mais véritablement non descendue et consubstantielle à lui (cf. 2 [IV 7], 10, 19), telle que l'échafaude Plotin, accorde donc à tout homme ce lien ininterrompu et indissoluble avec les réalités les plus hautes que la gnose réservait seulement à quelques-uns. L'audace revendiquée sur ce point par Plotin (cf. 6 [IV 8], 8, 1-3), consiste à s'opposer non à des adversaires platoniciens en vérité ici introuvables, mais à des gnostiques platoniciens, des " séthiens " qui fréquentent son École et s'accordent à eux seuls le pouvoir d'atteindre l'Intelligible (cf. 33 [II 9], 9, 79), tandis que, de l'avis du philosophe néoplatonicien, " toute âme est fille du père de là-bas " (33 [II 9], 16, 9).

—, « Une anticipation du dualisme de Plotin en 51 [I 8] 6, 33-34 : le De Iside et Osiride (369 A-E) de Plutarque », in Gnose et philosophie : études en hommage à Pierre Hadot, sous la direction de J.-M. Narbonne et P.-H. Poirier, Paris, Vrin, 2009, p. 87-95.

—, Plotinus in dialogue with the Gnostics, Leiden, Brill, 2011.

—, « L'Un, modèle de la pensée religieuse de Bergson ? », Archives de Philosophie (75, 1), 2012, p. 77-86. | Bergson a critiqué l'ensemble de la métaphysique occidentale, héritée du modèle platonico-aristotélicien, pour son incapacité à penser une véritable maturation possible des choses, un temps-invention, dans lequel la réalité se renouvèlerait au fur et à mesure qu'elle se créerait - ce qu'il appelle la durée -, en opposition à un devenir dont le résultat est toujours donnée d'avance, fixée dans l'Idée ou l'Intellect divin, tel un plan que l'on se contenterait de déplier. Mais Bergson a sans doute trouvé également, tout particulièrement chez Plotin, les prémisses d'un dépassement de ce cadre grec classique, par exemple dans la notion plotinienne de la préséance possible de l'agir sur l'être, renversant l?adage selon lequel l'agir s'ensuit de l'être (operari sequitur esse), en celui de l'être qui s'ensuit de l'agir (esse sequitur operari), l'idée également d'un dépassement de la choséité par le Principe premier, l'Un plotinien, qui est un pur jaillissement antérieur au quelque chose, préfigurant la continuité de jaillissement qui, selon Bergson, serait de Dieu, si ce n'est pas Dieu lui-même.

—, « Du dieu présent-absent au dieu-exigence. Une requête théologique insolite du Traité 33 (II, 9) de Plotin », in Dieu en tant que Dieu : La question philosophique, P. Capelle-Dumont (éd.), Paris, Cerf, 2012, p. 29-39.

NARKEVICS, E., "Divine causation: Plotinus in Gregory Nazianzen's third theological oration", Diotima (28), 2000, 61-69.

NATALI, C., "La critica di Plotino ai concetti di attualità e movimento in Aristotele", in Antiaristotelismo, A cura di C. Natali et alii, Supplementi di Lexis, 6, Amsterdam, Adolf M. Hakkert, 1999, 211-229.

NAUROY, Gérard, " Ambroise de Milan face à l'Ennéade 1, 4 de Plotin et l'esquisse d'un eudémonisme chrétien " in Antiquité tardive et humanisme : de Tertullien à Beatus Rhenanus : mélanges offerts à François Heim à l'occasion de son 70e anniversaire / volume éd. par Yves Lehmann, Gérard Freyburger et James S. Hirstein, Turnhout, Brepols, 2005. | Le " De Iacob et uita beata " transpose la trame de tout un traité des " Ennéades " (1, 4). Ambroise tente, au prix de nombreuses difficultés, d'harmoniser la doctrine plotinienne avec le message évangélique.

NAYAK, G.C., "Plotinus and Sankara: Some Significant Affinities and Divergences", in Neoplatonism and Indian Philosophy, 215-222.

NEMEC, Václav , "The Problem of the Genus of Substance in the Context of the Neo-Platonic Interpretation of Aristotle's Categories (in Czech)", Filosoficky Casopis (52, 6), 2004, 1033-1059. | The article is concerned with the remarkable process of the critical adoption and transformation of Aristotle's teachings on categories and their harmonization with Platonic ontology set into motion by neo-Platonic authors and commentators on Aristotle's writings in late antiquity. This process is exemplified in the example of one of the central ontological problems which arose for neo-Platonic thinkers from the confrontation of Platonic and Aristotelian writings. A comprehensive analysis of the texts in question makes it possible to show in which way this discussion of neo-Platonic authors anticipates the medieval discussion of the analogy of being and withal uproot some deeply embedded errors of scholars in the field of ancient and medieval philosophy concerning this problematic.

NESCHKE-HENTSCHKE, Ada Babette, « Geist und Sittlichkeit : eine virtuelle Diskussion zwischen Plotin und Aristoteles », in Geist und Sittlichkeit : Ethik-Modelle von Platon bis Levinas, E. Düsing, K. Düsing und H.-D. Klein (Hrsg.), Würzburg, Königshausen und Neumann, 2009, p. 49-67. | Geist und Sittlichkeit stehen im platonischen Denken in einer unauflösbaren Wechselbeziehung : Die Sittlichkeit setzt die Erkenntnis des Guten voraus ; aus der Erkenntnis des Guten entspringen die sittlichen Pflichten. Für Aristoteles gilt diese enge Wechselbeziehung nicht ; bei ihm ist, anders als bei Platon, Gott nicht mehr der Inbegriff der Sittlichkeit. Für Aristoteles besteht das höchste Gut für den Menschen im Vollzug des Denkens. Das höchste Gut und die Sittlichkeit fallen nicht notwendig zusammen. Da es der Geist ist, der allein das höchste Gut erkennen kann, wird das Verhältnis von Geist und Sittlichkeit problematisch. Die sich daraus ergebenden Fragen, worauf sich die Sittlichkeit gründen kann, wenn sie und das höchste Gut als Gegenstand des Geistes nicht zusammenfallen, oder wo die Sittlichkeit in einem Leben bleibt, wenn man sie nicht mehr als das höchste Gut betrachtet, wurden in der Antike bereits von Plotin gestellt.

NEVILLE, Robert Cummings, "Neoplatonism in Contemporary Christian Spirituality", in Neoplatonism and Contemporary Thought, Part II, 363-381.

NIKULIN, Dmitri V., "Plotinus on eternity", in Le Timée de Platon, Contributions à l'histoire de sa réception, Ed. par A. Neschke-Hentschke, Louvain-La-Neuve, Louvain, Paris, Peeters, 2000, 15-38.

—, Matter, imagination and geometry. Ontology, natural philosophy and mathematics in Plotinus, Proclus and Descartes, Ashgate new critical thinking in philosophy, Aldershot (Hampshire), Ashgate, 2002.

—, "Unity and Individuation of the Soul in Plotinus", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 275-304.

NINCI, Marco, "Un problema plotiniano: l'identita con l'uno e l'alterita da lui", Giornale Critico della Filosofia Italiana (21, 3), 2001, 461-506. | The aim of this article is to determine the way in which according to Plotinus the effects of the One are different from their cause. The conclusion reached is that the intelligible effects, the Intellect and the Soul, though being different from the "first cause," still suppose a moment of identity with it. This principle comes true in the relation of the Intellect to the One. Because the Intellect, in order to be born, must turn to the One and therefore be identical with it. Eventually the paper discusses another topic: whether the vision of the One by the beginning--and, therefore, indefinite--Intellect is the same as the mystical vision of the One by the accomplished--and therefore definite--Intellect.

—, "Semplicità e conoscenza di sé in plotino : Enn., V, 3, 1,1-15, 1", Giornale critico della filosofia italiana (3, 1), 2007, p. 5-37.

—, "Semplicità e conoscenza di sé in plotino : Enn. V, 3, 1, 1-15, 2", Giornale critico della filosofia italiana (3, 2), 2007, p. 219-246.

—, " Il Nome Divino di 'pace', l'alterità ed una presenza di plotino nello ps.-Dionigi ", in Verità nel tempo: Platonismo, Cristianesimo e contemporaneità: Studi in onore di Luca Obertello, Angelo Campodonico (ed), Genova: Il Melangolo, 2004, p. 26-53.

—, « La cosa e il suo perché. Intelligibile e sensibile in Plotino », in Taormina, Daniela P. (ed.), L'essere del pensiero: saggi sulla filosofia di Plotino, Napoli: Bibliopolis, 2010, p. 137-212.

NOGUEIRA, Maria Simone Marinho, " Contemplación y Belleza en Plotino ", Anales del seminario de historia de la filosofía (22), 2005, p. 29-39 [rés. en angl.] | A partir del estudio de la Enéada 1, 6 (1), se intenta poner de manifiesto cómo, para Plotino, el retorno del alma a su origen pasa primeramente por una preparación intelectual que tiene por objeto evitar la caída del alma al contemplar la belleza sensible. Se trata de mostrar también que el camino de vuelta, a su vez, es un camino contemplativo, ya que los varios grados de la contemplación corresponden a las diversas etapas en la búsqueda de lo divino ; y que el hombre, contemplando la belleza sensible a través del alma, se eleva hasta la Inteligencia, y ésta, contemplando el Uno, se simplifica con Él.

NYVLT, Mark J., « Plotinus on Phantasia: Phantasia As the Home of Self-Consciousness within the Soul », Ancient Philosophy (29, 1), 2009, pp. 139-156.

—, Aristotle and Plotinus on the Intellect: Monism and Dualism Revisited, Lanham, Lexington Books, 2012.

O'BRIEN, D., "Matière et émanation dans les Ennéades de Plotin", in L'alchimie et ses racines philosophiques. La tradition grecque et la tradition arabe, C. Viano (dir.), Paris, Vrin, 2005, p. 63-87.

—, « Plotinus on the Making of Matter Part I: The Identity of Darkness », International Journal of the Platonic Tradition (5, 1), 2011, p. 6-57.

—, « Plotinus on the Making of Matter Part II: "A Corpse Adorned" (Enn. II 4 [12] 5.18) », International Journal of the Platonic Tradition (5, 2), 2011, pp. 209-261(53). | Soul springs from Intellect, Intellect springs from the One. But quite how does the sensible world arise? A pair of almost successive treatises (III 9 [13] 3 and III 4 [15] 1) points to the answer. A lower manifestation of soul `makes' or `gives birth to' what is variously described as `non-being', `utterly indefinite' and `utterly dark', before covering what she has made with form, specifically the form of `body', and before `entering rejoicing' into the object that, by its reception of form, has been made ready to receive her and that, as the `dwelling place' of soul, will be none other than the visible cosmos. A pair of earlier, again almost successive treatises, spells out the implication. The matter of the sensible world, covered with at least a minimum of form, is described as a `corpse adorned' (II 4 [12] 5). The same object, but prior to its `adornment', prior therefore to its appearance as a `body' that is a `corpse', and prior to any `indwelling' of soul, is specifically said to be `non-being' and the `darkness of matter' (V 1 [10] 2), a transparent allusion to the product of soul in the two later treatises. The soul's making of `darkness', so we may infer, is a making of `matter', the final act in the drama by which everything that exists, including the material substrate of the world we see and feel around us, stems ultimately from the One.

—, « Plotinus on the Making of Matter Part III: The Essential Background », International Journal of the Platonic Tradition (6, 1), 2012 , p. 27-80. | Plotinus did not set out to be obscure. Difficulties of interpretation arise partly from his style of writing, compressed, elliptical, allusive. The allusions, easily enough recognisable by those he was writing for, are often not recognised at all by the modern reader who no longer has at his fingertips the texts of Plato and Aristotle that Plotinus undoubtedly alludes to, but whose authors he has no need to name. So it is pre-eminently with his subtle use of earlier ideas in tackling the difficult question of the nature of matter and its place in the scheme of emanation. The frequent references to matter as `non-being' and as `privation' can be understood only if they are seen as a radical adaptation of the paradoxical definition of a `form that is, of what is not' in Plato's Sophist (258 D 5-7) and as a deliberate correction of Aristotle's unsuccessful attempt at including female desire in an analysis of privation in the Physics (i 9, 192 a 22-25). Only when the debt to Plato and Aristotle has been recognised for what it is are we able to appreciate that matter defined as `non-being' is not therefore `non-existent', and that the `privation' that is matter is not a terminus a quo of change, but a permanent substrate of change. The adaptation and the daring syncretism lead to deliberate paradox in Plotinus' own definition of matter as both `so to speak a form of sorts' and `formless' (I 8 [51] 3). The seeming inconsistency is Plotinus' acknowledgment of the use he has made of earlier ideas when he writes of matter, so defined, as `made' by a lower manifestation of soul, and therefore as the last and the least of the products flowing from, but not created by, the One.

O'BRIEN, Denis, "Plotin: la question du mal", Cahiers d?Études Lévinassiennes (8), 2009, p. 295-317.

O'DALY, Gerard J.P., Platonism pagan and Christian. Studies in Plotinus and Augustine, Variorum collected studies series, 719, Aldershot, Hampshire, Variorum, 2001.

—, " Memory in Plotinus and two early texts of St. Augustine ", in Platonism pagan and Christian, Studies in Plotinus and Augustine, Variorum collected studies series, Aldershot, Ashgate, 2001, p. 461-469.

OKANO, Ritsuko, " How Does the One Generate Intellect? Plotinus, Ennead V 1[10]7.5-6? ", Ancient Philosophy (25, 1), 2005, p. 155-171. | Intellect is in a way the One, but is not the One itself, because it is the One that externalizes itself and acts as Intellect. The One that sees itself is no longer the One itself, nor is the One that is seen. The One externalizes itself necessarily because of its introspection and the externalization is the so-called " overflowing " of the One.

—, "Philosophical Grounds for Mystical Intuition in Plotinus", Dionysius (25), 2007. p. 93-114. | According to Plotinus, the One is beyond knowledge and is not an object of knowledge. The question arises, however, how any philosophical statement can be made about the One if it is inconceivable. For Plotinus, in the process of cognition through unification and subsequent self-reflection, knowledge and truth about the unknowable are possible in the form of self-thinking. We can have knowledge of the One as reflective thinking by way of our unification with it. Therefore, knowledge required in the realm of Intellect is self-thinking, and the concordance of knowing subject and object known is « the truth » (III, 7 [45] 4, 11-12 ; V, 3 [49] 5, 21-25). The truth is not « of something else » and « the real truth does not agree with something else, but with itself » (V, 5 [32] 2, 18-19). That is to say, the truth is not the precise apprehension of an external object by a cognizing subject, but knowledge through unification and reflection. However, according to Plotinus' philosophy, the truth is subjective in a way, for the One objectified by the reflective thinking is no longer the One itself, but its image, and Intellect apprehends the One « as Intellect itself possessed by it » (VI, 7 [38] 15, 14).

O'LEARY, Joseph S., " La percée mystique en philosophie. Plotin, Augustin ", dans Expérience philosophique et expérience mystique, Philippe Capelle (éd.), Paris, Cerf, 2005, 133-145.

OLIVEIRA, Loraine, " Uma sinfonia de autoridades: notas sobre a exegese dos antigos -- Plotino, Enéada V, 1 (10), 8-9 ", Kriterion: Revista de Filosofia (48, 116), 2007, p. 467-479. | This study presents the exegesis of the ancients in V, 1 (10), 8-9, showing that Plotinus establishes an agreement between the mentioned authorities; all the ancients alluded by him already knew, though implicitly and inaccurately, the doctrine of the three natures. In general, the inaccuracy of his predecessors consisted in mistaking the 'one' for the 'intellect'. Following Plotinus's argument step by step, we especially try to understand the role of three philosophers among the ones mentioned. First, Plato, who is considered the most accurate certification of the former doctrines. Then, Aristotle, against whom Plotinus polemicizes, although he seems to serve as a model for the exegesis of some philosophers before Plato. Finally, Pherecydes, who alludes to the Pythagorean doctrine and perhaps to the mythical tradition as well.

O'MEARA, D.J., "Forms and individuals in Plotinus. A preface to the question", in Traditions of Platonism, Essays in honour of John Dillon, Edited by J.J. Cleary, Aldershot (Hampshire), Brookfield (Vt.), Ashgate, 1999, 263-269.

—, "Neoplatonist Conceptions of the Philosopher-King", in Plato and Platonism: Studies in Philosophy and the History of Philosophy, Volume 33, Van Ophuijsen, Johannes M (ed), Cath. University of America Press, Washington DC, 1999.

—, "Epicurus Neoplatonicus", in Zur Rezeption der hellenistischen Philosophie in der Spätantike : Akten der 1. Tagung der Karl-und-Gertrud-Abel-Stiftung vom 22.-25. September 1997 in Trier, hrsg. von Therese Fuhrer und Michael Erler in Zsarb. mit Karin Schlapbach, Philosophie der Antike, 9, Stuttgart, Steiner, 1999, 83-91 | On the reception of Epicurus by Neoplatonism, for example Plotinus and Damascius.

—, "Scepticism and ineffability in Plotinus", Phronesis (45, 3), 2000, 240-251. | In the first part, traces back to Plotinus a strategy applied by Augustine and Descartes whereby sceptical arguments are used to set aside sensualist forms of dogmatic philosophy, clearing the way for a dogmatism independent of sense-perception which is Ç self-authenticating È and thus immune to, and even proven by, sceptical doubt. It is argued that Plotinus already uses this strategy in the opening chapters of "Enneads" 5, 5 and 5, 3. The second part argues that Plotinus' account of how the ineffable One is said (we do not actually say the One, but merely express our own affection) is inspired by the structure of sceptic discourse (the sceptic does not say things as they are, but merely expresses personal affections). Finally, similarities and differences between sceptical discourse about things and Plotinian discourse about the ineffable are explored.

—, "Scepticisme et ineffabilité chez Plotin", dans La connaissance de soi. études sur le traité 49 de Plotin, 91-104.

—, "Notes on the Aporetics of the One in Greek Neoplatonism", dans Pensées de l' "UN" dans l'histoire de la philosophie, études en hommage au professeur Werner Beierwaltes, édité par Jean-Marc Narbonne et Alfons Reckermann, Collection Zêtêsis, Paris / Québec, Vrin / Presses de l'Université Laval, 2004, 98-107.

—, Platonopolis: Platonic Political Philosophy in Late Antiquity, Oxford, Clarendon Press, 2003. | Conventional wisdom suggests that the Platonist philosophers of Late Antiquity, from Plotinus (third century) to the sixth-century schools in Athens and Alexandria, neglected the political dimension of their Platonic heritage in their concentration on an otherworldly life. Dominic O'Meara presents a revelatory reappraisal of these thinkers, arguing that their other worldliness involved rather than excluded political ideas, and he proposes for the first time a reconstruction of their political philosophy, their conception of the function, structure, and contents of political science, and its relation to political virtue and to the divinization of soul and state.

—, " The metaphysics of evil in Plotinus: problems and solutions ", in Agonistes. Essays in Honour of Denis O'Brien, J. Dillon & M. Dixsaut (eds), Burlington, Ashgate, 2005.

—, "Plotin "historien" de la philosophie. (Enn. IV 8 et V 1)", dans Philosophy and Doxography in the Imperial Age, Aldo Brancacci (ed.), Firenze, Leo S. Olschki Editore, 2005, p. 103-112.

—, « L'expérience de l'union de l'âme avec l'Intellect chez Plotin », in Taormina, Daniela P. (ed.), L'essere del pensiero: saggi sulla filosofia di Plotino, Napoli: Bibliopolis, 2010, p. 47-60.

OPSOMER, Jan, « Proclus et le statut ontologique de l’âme plotinienne », Études Platoniciennes : l’âme amphibie, études sur l’âme selon Plotin, vol. 3, Paris, Belles Lettres, 2006, p. 195-207.

—,"Proclus vs Plotinus on Matter (De mal. subs. 30-7)", Phronesis (46, 2), 2001, 154-188. | In De malorum subsistentia chs 30-7, Proclus criticizes the view that evil is to be identified with matter. His main target is Plotinus's account in Enn. I,8 (51). Proclus denies that matter is the cause of evil in the soul, and that it is evil or a principle of evil. According to Proclus, matter is good, because it is produced by the One. Plotinus's doctrine of matter-evil is the result of a different conception of emanation, according to which matter does not revert to its principle. Proclus claims that to posit a principle of evil either amounts to a coarse dualism, or makes the Good ultimately responsible for evil.

—, "A Craftsman and his Handmaiden. Demiurgy According to Plotinus", dans Platons Timaios als Grundtext der Kosmologie in Spätantike, Mittelalter und Renaissance. Plato's Timaeus and the Foundations of Cosmology in Late Antiquity, the Middle Ages and Renaissance, Thomas Leinkauf - Carlos Steel (Hrsg.), (Ancient and Medieval Philosophy. De Wulf Mansion Centre, Series 1, 34), Leuven, Leuven University Press, 2005, p. 67-102.

—, "Demiurges in Early Imperial Platonism", in Gott und die Götter bei Plutarch. Götterbilder - Gottesbilder - Weltbilder, Rainer Hirsch-Luipold (ed), Berlin / New York, de Gruyter, 2005, 51-99.

—, « Some problems with Plotinus? theory of matter/evil : an ancient debate continued », Quaestio (7), 2007, p. 165-189.

OTABE, Tanehisa, « Raphael without Hands: The Idea of the Inner Form and Its Transformations », Journal of the Faculty of Letters, The University of Tokyo, Aesthetics (34), 2009, p. 55-63. | The idea of the inner form originates from the founder of Neoplatonism, Plotinus (205-270); the idea significantly influenced aesthetic theories from the Renaissance to the 18th century. The modern concept of artist is closely related to this Neoplatonic idea. While the meaning of the idea of the inner form cannot be emphasized enough, few have thus far attempted to examine the role this idea played in antiquity and the changes the idea underwent in the modern era. In this paper, I first examine Plotinus's theory in connection with Plato and Aristotle and then examine its influence on the aesthetic theories from the 18th to the 20th century, providing a new perspective on modern aesthetics.

OTTAVIANI, Manuela, "L'eternità in Plotino: STASIS ADIASTATOS? Qualche riflessione lessicale e filosofica sull'utilizzo dell'aggetivo adiastaton in En. III, 7 [45]", Acme (51, 3), 1998, 213-229.

OUSAGER, Asger, "Plotinus on motion and personal identity in time and space, Part II", Classica et Mediaevalia (47), 1996, 109-149. | Sequels of "Plotinus on motion and personal identity in time and space [Part I]", Classica et Mediaevalia (46), 1995, 113-144.

—, " Sufficient Reason, Identities and Discernibles in Plotinus ", Dionysius (21), 2003, 219-40. | Although the designations 'the principle of sufficient reason', the principle of the identity of indiscernibles' and 'the principle of the nonidentity of discernibles' were effectively all coined by Leibniz, their logic has been employed from the beginning of Western philosophy. The latter two inversely related principles are both consequences of the principle of sufficient reason. With these to hand, Plotinus argues against certain key tenets of Aristotelianism: There is always a logical and, therefore, a real distinction behind a numerical distinction to the extent that even units of different numbers must be logically different. Distinction involves motion and vice versa.

—, Plotinus on Selfhood, Freedom, and Politics, Aarhus Studies in Mediterranean Antiquity, VI, Aarhus, Aarhus University Press, 2004. | What is an individual? Is the self predetermined or free? Plotinus (204-70 CE) answers by considering what distinguishes human souls from one another on each level of their unifications with Soul, Intellect and the One. The latter is the only partless individual, and the particular soul is only an individual in so far as the two coincide. The One is not determined, self-determining or self-causing (causa sui), but is on the contrary its own reason (ratio sui) and the pure Self. Lives are predetermined as inherent in Forms of distinct souls by in-esse predication, but what happens at the moment of ultimate unification with the necessary determinant itself, absolute freedom in the One, is not predetermined. The causal nexus of unification disrupts general determinism, and therein lie implications for exterior freedom as well. All evidence for a political philosophy in Plotinus is presented, drawn, e.g., from contemporaneous Roman relations with the Middle East.

—, "Plotinus on the Relationality of Plato's Good", Ancient Philosophy (28, 1), 2008, p. 125-151.

OVADIAH, Asher, "Allegorical images in Greek laudatory inscriptions in Eretz-Israel", Gerión (16), 1998, 383-394 | Examination of five inscriptions among which one refers to Enn. I, 6.

OWENS, Lewis, "Beyond Nihilism: Kazantzakis and Plotinus on the Metaphysical 'One' That Does Not Exist", Journal of Modern Greek Studies (19, 2), 2001, 269-281. | When Kazantzakis claimed at the end of Askitikí that "even this 'One' does not exist," his emphasis was not on a nihilistic concluding void but on the metaphysical 'One' or 'abyss' that lies beyond ('meta') the material realm. As this 'One' lacks any ontological reference point, it cannot be said to 'exist'. Furthermore, Kazantzakis drew on his rich Greek heritage--the neoplatonist Plotinus--in prioritizing this metaphysical 'One'. Examining the thought of Plotinus makes it possible to draw on and develop recent claims that Kazantzakis's thought may best be interpreted from the perspective of apophaticism or 'negative theology'. Indeed, the apophatic approach of Plotinus enables us to see how Kazantzakis could have asserted that "even this 'One' does not exist" without being a nihilist. Nevertheless, like Shestov's interpretation of Plotinus, Kazantzakis warns that ascent to the 'One' is both sublime and terrifying.

PAGOTTO MARSOLA, Mauricio, « De parmênides ao Parmênides e retorno : um aspecto da exegese plotiniana (V 1 [10], 8. 1-27) », in Taormina, Daniela P. (ed.), L'essere del pensiero: saggi sulla filosofia di Plotino, Napoli: Bibliopolis, 2010, p. 217-242.

—, « Platonopolis : the case of Plotinus' thinking », in Plato and the City, Gabriele Cornelli, Francisco L. Lisi (eds.). Sankt Augustin : Academia Verlag, 2010. p. 105-111.

PANERO, Alain, Introduction aux Ennéades : L'ontologie subversive de Plotin, Paris, L'Harmattan, 2005. | De prime abord, les Ennéades de Plotin troublent tout projet de lecture méthodique. La profusion des analyses, la richesse des aperçus, la teneur métaphysique de l'ensemble en font une somme qui suscite parfois un sentiment d' "inquiétante étrangeté". Peu à peu se dessine pourtant, d'un paragraphe à l'autre, d'un traité à l'autre, l'architecture secrète de l'oeuvre. Tout s'ordonne autour d'une seule interrogation déclinée à l'infini: l'être se dit-il, oui ou non, en un seul sens?

PARKER, Kelly, "The Ascent of Soul to Nous : Charles S. Peirce as Neoplatonist", in Neoplatonism and Contemporary Thought, Part I, 165-182. | This essay explores the extent to which Peirce may be regarded as a Neoplatonic philosopher. Part I of the essay traces lines of possible Neoplatonic influences on Peirce's thought. Though there are no obvious direct influences, there are sufficient indirect connections to justify a reading of Peirce as a modern Neoplatonic philosopher. Part II presents some "Neoplatonic" features of Peirce's philosophical system. Part III elaborates these features by comparing Peirce's cosmology to that of Plotinus. Part IV identifies additional significant similarities and differences between Peirce and Plotinus, and proposes further consideration of Peirce's philosophy as a model for "scientific Neoplatonism."

PARVAN, Alexandra, « Plotin's Metaphysics and Indian Metaphysics -- Freedom and Knowledge through the Natural Power of the Soul [in Romanian] », Revista de Filosofie (Romania) (56, 3-4), 2009, p. 229-245 | This study shows that some of the main concepts of Plotinian metaphysics and classical Indian metaphysics converge, and it may very well be said that the hard core of Plotinus's thought is built up on Indian sources, and not Greek. The striking similarities between the Plotinian concept of matter and the Indian notion of maya are taken into account, together with the illusory nature of the phenomenal reality, the time, the evil and the suffering, along with the strive to abandon the body, the senses and the conditioning of the psychological functions. The divine nature of the human soul, the metaphysical pairs of individual soul-universal 'soul' (or atman-Brahman) and their mystical union into the 'one', the fundamental identity and unity of all souls and the importance of renouncing individuality are also discussed. Finally, I consider the significance of ignorance and the redeeming quality of knowledge, that is reached in its ultimate form as a state of nonduality, and is experienced as a way to attain freedom, to overcome evil and suffering and the illusive nature of physical existence. As will become apparent, all this ideas are to the same extent defining both the Indian thought and the Plotinian philosophy.

—, « Plotin's Metaphysics and Indian Metaphysics -- Freedom and Knowledge through the Natural Power of the Soul [in Romanian] » Revista de Filosofie (Romania) (56, 3-4), 2009, p. 229-245.

PASCUAL, Fernando, « La concezione metafisica di Plotino », Alpha Omega 91 (1), 2006, p. 123-156.

PASQUA, Hervé, ""Henosis" et "ereignis". Contribution à une interprétation plotinienne de l'Être heideggerien", Revue Philosophique de Louvain (100, 4), 2002, 681-697. | Is it possible to bring together the One of Plotinus and Heidegger's Ereignis? They approach one another in the sense that both are situated beyond Being. They are distinct because their transcendence unfolds for Plotinus in the direction of identity (transcendence) and for Heidegger in the direction of difference (transdescendence). Heidegger's Ereignis, unlike the One of Plotinus, is not a unity excluding all otherness.

PASQUIER, Anne, « La réflexion démiurgique ou La « terre étrangère » chez les gnostiques (Ennéade II.9.10-12) », in Coptica, gnostica, Manichaica : mélanges offerts à Wolf-Peter Funk, éd. par L. Painchaud et P.-H. Poirier, Leuven, Peeters, 2006, p. 647-661. | Ces chapitres reprennent en écho des thèmes et expressions utilisés dans les textes gnostiques à propos de la chute de l'âme.

PÉPIN, Jean, "Porphyre et Plotin. Sur le tout et les parties dans la connaissance de l'Intellect par lui-même", dans La connaissance de soi. études sur le traité 49 de Plotin, 267-278. | à partir d'une étude de Porphyre, Sentence 44 ; Plotin, Ennéades V 3 [49] ; notamment 6, 5-8. Voir aussi dans HENOSIS KAI PHILIA. Unione e amicizia : omaggio a Francesco Romano, a cura di Maria Barbanti, Giovanna Rita Giardina e Paolo Manganaro, presentazione di Enrico Berti, Catania, CUECM, 2002, 399-407

PÉREZ PAOLI, Ubaldo, "Die Zeit und der Spiegel", in Metaphysik und Moderne. Ortsbestimmungen philosophischer Gegenwart. Festschrift fûr Claus-Artur Scheier. Hrsg.: D. Westerkamp, A. von des Lühe, Würzburg, Königshausen und Neumann, 2007, p. 213-228.

PERGER, Mischa Von, « Zeit in Plotins Mystik: Zeit für das Eine, Zeit für uns », Rhizai: A Journal for Ancient Philosophy and Science (6, 1), 2009, pp. 43-65. | According to Plato's Timaeus, time is 'an arithmetically progressing, eternal image of eternity which stays still in unity', a likeness made by the corporeal living world's manufacturer to furnish the cosmic animal. Plotinus keeps this Platonic conception of time. How own concept, however, is aimed to put in terms the temporal dimension or substratum rather than the orderly running time: Time is 'the soul's life in a movement shifting from one state of life to another'. The soul sets up the temporal dimension and fulfills it. Time thus conceived is a life which resembles not only another, complete life above time but also the principle of that perfect life. Within time, the soul unfolds itself and her original mind-like nature with its tendency towards the 'one principle'. One part of the soul keeps company with the perfect mind while another part bends down to the realm where one comes after another. She experiences happiness instantaneously, above time -- an experience which she cannot, and is not obliged to, bring about, keep hold of or repeat within temporal limits. Therefore, the individual living thing, with its tendency towards happiness, may keep calm and sure. Men can share time in such calmness. The cosmos as conceived by Plotinus and Plato -- shared by the living things, moved and besouled -- can be read as an image of the practical knowledge that we have time for each other.

PERKAMS, Matthias, « Der Kosmos im Menschen: Plotins Antwort auf die Frage 'Was ist der Mensche?' nach den Enneaden I(1) und VI(7) », in Philosophische Anthropologie in der Antike, L. Jansen (ed), Frankfurt: Ontos Verlag, 2010, p. 341-361.

PERL, Eric D., "Signifying Nothing: Being as Sign in Neoplatonism and Derrida", in Neoplatonism and Contemporary Thought, Part II, 125-151.

—, "Why Is Beauty Form? Plotinus' Theory of Beauty in Phenomenological Perspective", Dionysius (25), 2007, p. 115-128.

—, "The togetherness of thought and being. A phenomenological reading of Plotinus' doctrine "that the intelligibles are not outside the intellect"", Proceedings of the Boston area colloquium in ancient philosophy (22), 2006, p. 1-26.

—, « The Good of the Intellect », Proceedings of the American Catholic Philosophical Association (83), 2009, p. 25-39. | Recent Continental philosophy often seeks to retrieve Neoplatonic transcendence, or the 'good', while ignoring the place of intellect in classical and medieval Neoplatonism. Instead, it attempts to articulate an encounter with radical transcendence in the immediacy of temporality, individuality, and affectivity. On the assumption that there is no intellectual intuition (Kant), intellectual consciousness is reduced to ratiocination and is taken to be "poor in intuition" (Marion). In this context, the present paper expounds Plotinus's phenomenology of intellectual experience to show how intellect, for Plotinus, is rather the richest mode of intuitions, coinciding with the intelligible content of reality. This content, however, cannot be ultimate, but is the manifestation and apprehension of the transcendent 'good' as the condition of intelligibility. The 'good', therefore, can be encountered only through the ascent to intellectual apprehension, and the vision of the 'good' is a transcendent moment within the intellectual apprehension of being, not a repudiation of or alternative to it.

—, « Neither One Nor Many: God and the Gods in Plotinus, Proclus, and Aquinas », Dionysius (28), 2010, p. 167-192.

Pernot, L., « La concentration intellectuelle de Plotin (PORPH., Vit. Plot. 8) », Revue des Études Grecques (125), 2012, p. 131-157.

PEROLI, Enrico, "Il mondo redento : Plotino e la questione del male", Humanitas (Brescia) (57, 3), 2002, 344-363. | Il tema della " pronoia " in Plotino (3, 2-3) : metafisica e causalità, teofania cosmica e teodicea.

PESTHY, Monika, "Das "Perlenlied", Origenes und Plotinos", Acta antiqua Academia Scientiarum Hungaricae (41, 1-2), 2001, 35-40 [rés. en angl.]. | Die Grundhaltung des "Perlenliedes" (auch "Perlenhymnus" oder "Seelenhymnus" genannt) in Kap. 108-113 der Thomasakten ist nicht so dezidiert gnostisch wie allgemein angenommen. Alle in dem Hymnus formulierten Gedanken harmonieren mit der platonischen Seelenlehre. Dies zeigen vor allem zwei Texte aus dem 3. Jh. : Origenes, Matth. 13, 45-46, und Plotin 5, 1, 1. In allen drei Texten geht es um das Schicksal der Seele nach platonischer Auffassung, nur in verschiedene Formen gekleidet. Im "Perlenlied", das auf einem orientalischen, wahrscheinlich parthischen Märchen basiert, ist die Lehre der Thomasakten in ihrer Substanz zusammengefasst.

PETERSON, Paul Silas, « Creatio ex pulchritudine: A Comparative Analysis of David Bentley Hart's Doctrine of Creation versus Plotinus's Account of prohodos (emanatio) », Ars Disputandi (9), 2009, p. 73-102. | In the Enneads Plotinus articulates an account of 'creation' following in the tradition, albeit critically, of Plato's Timaeus. This article compares Hart's account of creation, as expressed in The Beauty of the Infinite: The Aesthetics of Christian Truth (2003), and other secondary literature, with that of Plotinus's. Some significant differences and interesting parallels are highlighted.

PETRILLI, Raffaella, "Transformations of semantics : Aristotle and Plotinus on what a " noun " properly is", in Actualité des anciens sur la théorie du langage, Raffaella Petrilli, Daniele Gambarara (éd.), Münster, Nodus Publikationen, 2004, p. 65-82. | Während Aristoteles einen komplexen Zusammenhang zwischen Zeichen (onoma) und Seelenregung (noema) sieht, ist für Plotin aufgrund einer veränderten Ontologie das Wort nur das lautlich-graphische Instrument, um Dinge zu bezeichnen, von denen der Sprecher bereits Kenntnis hat.

PHILLIPS, John F, "Plato's " psychogonia " in later Platonism", Classical Quarterly (52, 1), 2002, 231-247. | The most philosophically significant of Neoplatonic responses to Plato, Tim. 35 A-B on the creation of the World Soul (psuchogonia) is that of Plotinus to Numenius of Apamea. While opposed to the dualistic features of Numenian doctrine, Plotinus apparently believed that with respect to other elements of his doctrine, Numenius was an accurate exegete of Plato's thought. Though he never mentions Numenius by name, Plotinus seems selectively to employ his ideas. Proclus' critique (in Ti. 2, 153, 25-2, 154, 18) of the dualist interpretations of Plutarch (Moralia 6, 1) and Atticus may be considered in contrast.

—, " Plotinus on the Generation of Matter ", International Journal of the Platonic Tradition (3, 2), 2009, pp. 103-137. | This study reconsiders Denis O'Brien's controversial thesis that it was Plotinus' position that the 'partial' soul generates matter. O'Brien relies principally on two core texts, 3.4 (15).1 and 3.9 (13).3, where he finds convincing evidence for his thesis. In the present study I take two approaches. First, I demonstrate that if we accept O'Brien's thesis, then we are compelled to accept as well that Plotinus is guilty of self-contradiction in his doctrine of soul's descent. Secondly, I offer a different interpretation of what Plotinus has in mind as the source of matter's generation in 3.4.1 and 3.9.3. In several passages Plotinus states that the product of the partial soul's creative activity is the "trace" of soul that, in turn, combines with matter to form the 'qualified body.' I argue that it is this trace-soul, not matter, that Plotinus is referring to in these texts.

—, « Platonists on the origin of evil », in Reading Plato in antiquity, H.A.S. Tarrant and D.C. Baltzly (ed.), London, Duckworth, 2006, p. 61-72. | When ancient Platonists turned their attention to the question of the primary cause of evil, three candidates came to mind: mind, soul, and body. Plotinus I, 8 (51) argues that the evil that attaches to the nature of bodies and to soul is secondary and arises through their contact with matter, which is primary evil. By reassessing Middle Platonic interpretations of Plato, especially of the « Phaedrus » and the « Timaeus », Plotinus develops a theory of evil that rejects any form of dualism while at the same time exploiting a number of dualism's exegetical principles.

PHILONENKO, Alexis, Leçons plotiniennes, Collection "essai", Paris, Belles Lettres, 2003.

PIERETTI, A., "Platonismo e umanesimo interiore: Plotino, Rosmini, Marcel", dans Il desiderio di essere. L'itinerario filosofico di Pietro Prini, D. Antiseri & D.A. Conci, con bibliographia a cura di D. Pompei, Roma, Studium, 1996, 291-310.

PIETSCH, Christian, "Metaphysik - Realität oder Fiktion? Zur erkenntnistheoretischen Begründung der Metaphysik bei Plotin am Beispiel von Enn. V, 9", Salzb. Jahrb. Philos. (44-45), 1999-2000, 77-99.

PIGLER, Agnès, "La réception plotinienne de la notion stoïcienne de sympathie universelle", Revue de philosophie ancienne (19, 1), 2001, 45-78. | étudie successivement : 1) pourquoi l'Univers est un Tout en sympathie avec lui-même ; 2) comment la théorie de la sympathie universelle est le fondement de la théorie de la connaissance ; 3) quelle est la finalité de la sympathie universelle pour les Stoïciens et pour Plotin. Si Plotin reçoit favorablement du stoïcisme la cosmologie vitaliste, il rejette cependant l'immanentisme radical de cette doctrine, qui résorbe la métaphysique dans la physique. Plotin pose, contre le naturalisme (ou matérialisme) stoïcien, la nécessité de revenir à la transcendance. Mais cette opposition théorique entre Plotin et les Stoïciens se fonde plus profondément sur la divergence idéologique des deux systèmes. En effet, la physique stoïcienne est une méditation dont la finalité est politico-morale, de même que la théorie de la sympathie universelle trouve, dans le cosmopolitisme, une application sociale et politique. Pour Plotin, au contraire, la sympathie universelle du Tout sensible avec lui-même manifeste au mieux, en ce monde, l'amitié qui règne dans le monde intelligible. La théorie de la sympathie entre les différents éléments de l'univers sensible est donc ce qui, ici-bas, imite le mieux le principe sur lequel repose le monde intelligible : celui de la compénétration vivante de tous les intelligibles.

—, "De la possibilité ou de l'impossibilité d'un Logos hénologique", dans Logos et langage chez Plotin et avant Plotin, 189-210.

—, "De la nature de la surabondance du Premier chez Plotin", Philosophia (Ath.) (31), 2001, 110-130. Repris dans Dialogue (43, 1), 2004, 25-46. | The nature of the One poses a formidable problem. At the source of procession there is, on the one hand, a discontinuity between the first and derived hypostases, since the One is anything but what it gives, since it is beyond its gifts as absolute transcendence and absolute otherness, and since it forever remains the same in its venerable immobility. But, on the other hand, there is a continuity from the principle to its begotten, inasmuch as its derived energy is like its image, like a trace ensuring the erotic-dynamic process which is transmitted to lower beings in return for their conversion toward the highest. Confronting the problem of that apparently irreconcilable duality is the search to determine why the One overflows, what is the nature of that overflowing, and how that overflowing might be at the foundation of procession.

—, Plotin, une métaphysique de l'amour. L'amour comme structure du monde intelligible, Tradition de la pensée classique, Paris, Vrin, 2002.

—, "La théorie aristotélicienne du temps, nombre du mouvement, et sa critique plotinienne", Revue Philosophique de Louvain (101, 2), 2003, 282-305. | When Plotinus, in Treatise 45, On Eternity and Time, investigates the meaning of time, he refers to the opinion of the ancients and especially to that of Aristotle, who envisages time as the number of movement. But, Plotinus inquires, what is this number in relation to time? In order to reply to this question, the A. first analyzes Aristotle's definition, then examines the two aspects of Plotinus' criticism. Plotinus, then, refuses the definition of time "as number of movement according to the prior and posterior", as one cannot speak of the prior-posterior independently of the life of the soul. These criticisms of Aristotle, in regard to which the A. inquires how they are slanted, make it possible for Plotinus to propose a purely psychological definition of time as the life of the soul.

—, " La surabondance de l'Un puissance de toutes choses chez Plotin ", Laval théologique et philosophique (59, 2), 2003, p. 257-277. | La problématique de l'Un et du multiple est, chez Plotin, cruciale. La question est de savoir comment de l'Un le multiple peut provenir. En effet, l'Un est transcendant à ce qu'il donne, mais le Premier surabonde, et cette énergie dérivée, née de son effusion et de sa profusion, se tourne vers lui et veut en être fécondée. Affronter le problème de cette dualité apparemment irréconciliable, c'est rechercher pourquoi l'Un surabonde, quelle est la nature de cette surabondance et comment celle-ci peut être au fondement de la procession/conversion.

—, "Nature et origine de l'éros de l'âme humaine chez Plotin", Diotima (31), 2003, 153-171.

—, Le vocabulaire de Plotin, Paris, Ellipses, 2003.

—, " Le statut de la matière précosmique chez Plotin ", dans Cosmos et psyché. Mélanges offerts à Jean Frère, E. Vegleris (éd.), Europaea memoria, Reihe I, Studien 39, Hildesheim, Zürich, new York, Olms, 2005, 319-330.

—, "Les éléments stoïciens de la doctrine plotinienne de la connaissance (traité 29)" in Les stoïciens, études sous la directions de G. Romeyer Dherbey, réunies et éditées par J.-B. Gourinat, Paris, Vrin, 2005, p. 467-485.

—, " L' Aristote de Plotin. Sur le problème de la puissance et de l' acte dans le traité 25 (II, 5) ", in Mélanges de philosophie et de philologie offerts à Lambros Couloubaritsis, sous la direction de M. Broze, B. Decharneux et S. Delcomminette. Paris, Vrin, 2008, 503-516.

—, « La justice comme harmonie de l'âme dans la République et dans les Ennéades », in Études sur la République de Platon, I, sous la direction de M. Dixsaut et al., Paris, Vrin, 2005, p. 285-304.

PIÑERO MORAL, R., Contemplación y conversión por la belleza en Plotino, Tesis doctoral inédita, Universidad de Salamanca, 1993.

—, "Plutarco y Plotino: la ética como estética (la aventura de la escucha y la conversación)", dans Estudios sobre Plutarco: ideas religiosas. Actas del III Simposio internacional sobre Plutarco, Oviedo 30 de abril a 2 de mayo de 1992, M. García Valdés (ed.), Madrid, Ediciones Clásicas, 1994, 529-535.

—, ?Un manuscrito griego de Plotino en Salamanca¿ , Ciudad de Dios (207, 1), 1994, 27-48.

PIZZONE, Aglae, « 'Eks epiboules phantazesthai': Dal divino inganno di Timeo alla fantasia plotiniana », Méthexis: Revista Internacional de Filosofia Antigua (22), 2009, pp. 127-150.

PLETSCH, Alexander, Plotins Unsterblichkeitslehre und ihre Rezeption bei Porphyrios, Stuttgart, Ibidem-Verl., 2005.

POIRIER, Paul-Hubert & Thomas S. Schmidt, "Chrétiens, hérétiques et gnostiques chez Porphyre. Quelques remarques sur la Vita Plotini 16, 1-9", Comptes rendus de l'Académie des inscriptions & belles-lettres (2), avril-juin 2010, p. 913-942.

PRADEAU, Jean-François, L'imitation du principe, Plotin et la participation, Paris, Vrin, 2003. | Plotin introduit dans la tradition platonicienne l'hypothèse d'une procession de toute chose depuis l'Un, principe premier absolument simple, puissance illimitée de production et de génération. Cette procession prend la forme doctrinale particulière d'une succession de trois réalités véritables, de trois "principes" - l'Un, l'Intellect et l'Âme - qui se distiguent successivement sans que chacun quitte celui qui l'a engendré et sans que chacun cesse de produire un rejeton ou encore un effet. C'est de la sorte que, plus de six siècles après leur rédaction, Plotin entend réfléchir l'une des difficultés principales des dialogues platoniciens, celle de la "participation" du sensible à l'intelligible. Le présent ouvrage examine les aspects, les moyens et les précédents de cette réflexion néoplatonicienne de l'oeuvre platonicienne en montrant combien le motif de l'imitation y joue un rôle déterminant. Si l'Un est ce dont provient l'Intellect qui, à travers l'activité de l'Âme, donne à notre monde son existence et son intelligibilité, et si l'Un, qui est le Bien dans sa pureté la plus simple et la plus illimitée, ne porte pas la responsabilité de l'indétermination matérielle qui affecte les choses sensibles, ce n'est pas qu'il engendre immédiatement des produits altérés ou de mauvais rejetons, mais plutôt que ces derniers, et en règle générale tout ce qui accède à l'existence, ne sont qu'à la mesure de ce qu'ils imitent. La formule plotinienne de la participation, celle dont on montre ici qu'elle est prononcée par son ontologie aussi bien que par son épistémologie et son éthique, est la suivante: "Toutes les choses, autant qu'elles le peuvent, imitent le principe".

—, " L'âme élastique : quelques remarques sur la définition du temps que propose Plotin dans l'Éternité et le temps ", in Culture classique et christianisme : Mélanges offerts à Jean Bouffartigue, textes réunis par D. Auger et É. Wolff, Paris, Picard, 2008, p. 139-146.

PREUS, Anthony, "Plotinus and Biology", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 43-55.

PROIMOS, Constantinos V, "Reading Platonic and Neoplatonic notions of mimesis with and against Martin Heidegger", Scripta Classica Israelica (Jerusalem) (21), 2002, 45-55. | Analyses some of the reasons for Heidegger's condemnation of the Platonic theory of mimesis, which goes hand in hand with the German philosopher's preference for aletheia (non-representational " unhiddenness ") over orthotes (correctness of representation) in the theory of truth. Yet Heidegger underestimates such Neoplatonists as Plotinus, who also criticizes and transforms Platonic mimesis

PUENTE, Rey, « Kann man das eigene Ende wollen? Zum Problem des Freitods bei Plotin », in Müller, Jörn, Roberto Hofmeister Pich (Hrsgg.), Wille und Handlung in der Philosophie der Kaiserzeit und Spätantike, Berlin/New York, de Gruyter, 2010, p. 211-222.

PUXLEY, David, « The Role of the Human in the Procession and Return of the Cosmos from Plotinus to Eriugena », Dionysius (24), December, 2006, p. 175-208.

QUINN, Patrick, "The Experience of Beauty in Plotinus and Aquina: Some Similarities and Differences", in Neoplatonism and Western Aesthetics, 41-52. | Although Plotinus and Aquinas believe that out of body experiences of ultimate beauty are possible in life, they differ concerning the implications of this for human bodiliness. Plotinus is convinced that these purely psychic states mean that our bodily condition is temporary not essential, whereas Aquinas, the Christian Aristotelian believer in the importance of bodily life which denotes our human condition, finds it difficult to explain the role of our physicality in states of religious ecstasy where the mind's activity makes the senses redundant. This analysis of their respective accounts demonstrates the residual force of Platonism even in Aquinas's treatment of this issue.

RADICE, Roberto, "Logos in Plotino e Platone. Un esempio di ricerce semantica con l'ausilio dei lessici a base informatica", dans Logos et langage chez Plotin et avant Plotin, 343-358.

—, "Il "principio senza nome" da Platone a Plotino. Una traccia di ricerca", in New images of Plato. Dialogues on the idea of the good, edited by Giovanni Reale and Samuel Scolnicov, Sankt Augustin, Academia-Verlag, 2002, 150-156.

—, " La funzione teologica del " logos " nel giudaismo alessandrino e i suoi possibili sviluppi : una linea di ricerca ", Humanitas : rivista bimestrale di cultura (Brescia : Morcelliana) (60, 4), 2005, p. 844-858. | Per la definizione della trascendenza divina, Filone adotta il " logos " degli Stoici nel passaggio cruciale, nella storia del giudaismo alessandrino, dalla concezione fisica di dio a quella metafisica. La dottrina filoniana ha poi generato influssi sul medioplatonismo e su Plotino.

—, « Libertà tra Stoicismo e Plotino », in Anima e libertà in Plotino : atti del convegno nazionale, Catania, 29-30 gennaio 2009, a cura di Maria Di Pasquale BARBANTI e Daniele IOZZIA, Catania, CUECM, 2009, p. 15-39.

—, « Tradurre la filosofia », in Hermeneuein: tradurre il greco, C. Neri e R. Tosi (ed.), Bologna, Pàtron, 2009, p. 115-125. | Disamina dei problemi posti dalla traduzione di testi filosofici : l'esemplificazione tratta da Plotino mostra quanto sia importante per l'interpretazione e la traduzione di singoli termini un'analisi informatizzata dei « corpora » di testi filosofici.

RAHIMIAN, Saeed, "The God of Plotinus: Thing or Person", Hekmat va Falsafeh (1, 3), 2005, 31-40. | Although some researchers claimed that the One of Plotinus is a "thing", it can be explained that the God of Plotinus has most of the characteristics of a religiously based conception of God and so can't be regarded as a mere "thing". He is beyond not only of thing-ness but also of personality while He has all perfections of both of them and He is absolute exalted being and so is higher than both.

RAIZMAN-KEDAR, Yael, "Plotinus's Conception of Unity and Multiplicity As the Root to the Medieval Distinction between Lux and Lumen", Studies in History and Philosophy of Science (37, 3), 2006, p. 379-397. | This paper demonstrates the striking similarity between these two Plotinian lights and the concepts of lux and lumen developed by two thirteenth-century philosophers: Robert Grosseteste and Albertus Magnus. Moreover, the paper contends that the purpose of these two medieval concepts of light was identical to what Plotinus had in mind when he first made the distinction: to account for the relation between the one and the many.

RAMOS Jurado, Enrique Ángel, " La teoría política en el neoplatonismo ", Habis (36), 2005, p. 423-442 [rés. en angl.] | Los neoplatónicos, interesados sobre todo por las cuestiones metafísicas, desatendieron gradualmente el skopos político de los diálogos platónicos. Ninguna de las " Enéadas " plotinianas trata monográficamente un asunto político. La clasificación de los diálogos en " políticos " y en " lógicos ", todavía presente en Albino, desapareció en los autores posteriores. Jámblico dividió su canon (en que no contempla la " República " ni las " Leyes ") en diálogos " físicos " (donde incluye el " Político ") y " teológicos ". El peso de lo político es asimismo secundario en los comentarios de Proclo a la " República ". En la doctrina de las virtudes expuesta por Porfirio, las virtudes políticas son inferiores a aquellas otras que posibilitan la contemplación, las teoréticas. Tras la desaparición de Juliano el Apóstata, quien encarnó momentáneamente el anhelo neoplatónico del gobernante-filósofo, los neoplatónicos volvían a evadirse políticamente ante la realidad de un Imperio cristiano intolerante.

RAPPE, Sara L., Reading Neoplatonism. Non-discursive thinking in the texts of Plotinus, Proclus and Damascius, Cambridge, New York, Melbourne, Cambridge University Press, 2000. | Neoplatonism is a term used to designate the form of Platonic philosophy that developed in the Roman Empire from the third to the fifth century AD and that based itself on the corpus of Plato's dialogues. Sara Rappe's study analyses Neoplatonic texts themselves using contemporary philosophy of language. It covers the whole tradition of Neoplatonic writing from Plotinus through Proclus to Damascius. Addressing the strain of mysticism in these works from a fresh perspective, the author shows how these texts reflect actual meditational practices, methods of concentrating the mind, and other mental disciplines that informed the tradition as a whole.

—, "Explanation and Nature in Enneads VI.7.1-15", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 71-98.

RASCHINI, Maria Adelaide, Studi su Platone e Plotino, Scritti di Maria Adelaide Raschini, 6, Venezia, Marsilio, 2000.

RASHED, Marwan, " Contre le mouvement rectiligne naturel : trois adversaires (Xénarque, Ptolémée, Plotin) pour une thèse ", in Physics and Philosophy of Nature in Greek Neoplatonism, R. Chiaradonna & F. Trabattoni (eds), Leiden, Brill, 2009, p. 17-42.

REALE, Giovanni, "Fundamentos, estructura dinamicro-relacional y caracteres esenciales de la metafisica de Plotino", Anuario Filosófico (33, 1), 2000, 163-191. | This work considers the novelty of neo-Platonism against Platonic philosophy, characterizing the former by three principle points: 1) the monopolaristic conception, 2) the One which is productive, "indefinable" or "ineffable", and 3) its consequences and implications.

—, "Plotino, Erma bifronte. Appunti per una rilettura sistematica delle "Enneadi", in Metaphysik und Religion, Akten des Internationalen Kongresses vom 13.-17. März 2001 in Würzburg, Herausgegeben von Theo Kobusch und Michael Erler, K G Saur München, Leipzig, 2002, p. 453-475.

—, " Teologia negativa ed esperienza mistica in Plotino", Humanitas : rivista bimestrale di cultura (Brescia : Morcelliana) (60, 4), 2005, p. 859-870. | L'Uno-infinito di Plotino è per sua natura privo di forma ; ne deriva il carattere ineffabile dell'Uno che può essere espresso solo in maniera negativa. Plotino getta così le basi della teologia negativa e della mistica, già presenti in embrione nel discorso di Diotima nel " Simposio " di Platone.

REGNIER, Daniel, « Life and the arrow of time : some points of congruence between Plotinus' and Prigogine's theories of time », Organon (42), 2010, p. 31-42.

REIS, Burkhard, "Plotins grosses Welttheater : Reflexionen zum Schauspielvergleich in Enneade III 2 [47]", in Skenika: Beiträge zum antiken Theater und seiner Rezeption: Festschrift zum 65. Geburtstag von Horst-Dieter Blum, hrsg. von Susanne gödde une Theodor Heinze, Darmstadt, Wissenschaftliche Buchgesellschaf, 2000, 291-311.

REMES, Pauliina, "Plotinus on the Unity and Identity of Changing Particulars", Oxford Studies in Ancient Philosophy (28), 2005, 273-301. | Plotinus' contribution to the problem of the metaphysics of Platonic forms and particulars is centered around the question " What is it to be a thing in time ? ". In Enneads 2, 6, 1, 40-49 ; 2, 2, 11-14 ; 2, 7, 12-14 ; and 6, 3, 8, 30-37, he argues that entities in time are one in continuity, unities that consist of parts. In addition to spatial parts, they have parts that come to be and perish. He also comes very close to claiming that ordinary particulars are composed of temporal parts.

—, Plotinus on self : the philosophy of the 'we', Cambridge, New York, Cambridge University Press, 2007. | Plotinus, the founder of the neoplatonic school of philosophy, conceptualises two different definitions of self (or 'us'): the corporeal and the rational. Personality and vulnerability mark the former, while goodness and a striving for understanding mark the latter. Dr Remes distinguishes between these two selfhoods through an inquiry into their ontological status and organisation, following their manifestations, interrelations and sometimes uneasy coexistence in philosophical psychology, emotional therapy and ethics. Plotinus' interest lies in what it means for a human being to be a temporal and a corporeal thing, yet capable of abstract and impartial reasoning and of striving towards invulnerability and self-government.

—, "Plotinus's Ethics of Disinterested Interest", Journal of the Histor of Philosophy (44, 1), 2006, 1-23. | Plotinus' recognises the possibility of conflict between self-referential aims and the good of the kosmos. His solution resembles closely one attributed sometimes to the Stoics. The inner reformation Plotinus proposes will yield a detached understanding of the whole universe. This view is accompanied by a realisation that one's happiness lies in functioning as a part of the whole and in contributing to the perfection of the universe. Other-regard cannot, therefore, be seen as altogether missing from neoplatonic ethics. What gives Plotinus' ethics an agent-centred spin is its emphasis on how this state can be attained. Promoting the self's true well-being by an inward turn is the only means to an understanding of what is good simpliciter.

—, "Plotinus's ethics of disinterested interest", Journal of the history of philosophy (44, 1), 2006, p. 1-23.

—, Inwardness and Infinity of Selfhood: From Plotinus to Augustine, The New Synthese Historical Library, v. 64, Springer, 2008. | Several scholars have drawn attention to the fact that to think of the self in terms of inner space or an inner realm is not universal. It is not an inevitable part of our self-description like perception or mortality, but can be traced back in history, especially to early modern philosophy. While ancient philosophers sometimes talked of an "inner man" or, rather, "human being within" (Plato, Republic IX, 589a), this was not the primary means to describe the nature of subjects or agents, nor did they underline the inner nature and privacy of one's own mental functioning. It has been further argued that Augustine and especially his discussions on memory present the first real steps towards the notion of an inner self.2 A relatively recent study by Phillip Cary, entitled Augustine's Invention of the Inner Self. The Legacy of the Christian Platonist,3 concentrates on this development in Augustine. As the title already indicates, Cary claims that the inner self is an Augustinian invention, but he takes also into account Augustine's deep Platonism or, to be more precise, his Neoplatonism. The purpose of this article is to offer an alternative reading of the relation between Augustine and Plotinus on this issue. I will argue that the Neoplatonic influences are even deeper than Cary allows, and that most novelties attributed to Augustine are either explicit or implicit in Plotinus.4 However, it is not my intention to devalue Augustine's originality.5 Towards the end of the paper I will propose some suggestions as to where, exactly, a new shift of emphasis happens when we move from Plotinus to the Augustine of the Confessions.

RESCIGNO, Andrea. "Alessandro di Afrodisia e Plotino : il caso della thalattia narke", Koinonia (24, 2), 2000, 199-230. | Il riscontro di un analogo e insolito paragone nelle Ç Enneadi È di Plotino (4, 5, 1, 27-40) e nei commentari di Alessandro di Afrodisia ai Ç Meteorologica È (18, 8-28) e al Ç De caelo È (373, 1-15 e 440, 23-28) di Aristotele indica la dipendenza diretta del primo autore dal secondo.

RICKEN, Friedo, " Plotin über Ewigkeit und Zeit und Leben in der Gegenwart ", Philotheos (7), 2007, pp. 178-186.

RIEL (Van), Gerd, "Horizontalism or Verticalism? Proclus vs Plotinus on the procession of matter", Phronesis (46, 2), 2001, 129-153. | Compares the doctrine of Plotinus, that matter is evil although it derives from the One, with that of the later Neoplatonists. Plotinus presents a vertical or hylemorphic scheme, in which emanation from the One is a process where a substratum, generated by a higher level, receives its form from above. The later Neoplatonists' scheme was horizontal ; they held that procession consists in the combination of two elements at the same level, which are modalities of a duality of primordial principles : the Limit and the Unlimited. This evolution is explicable by a new interpretation of Plato's "Philebus"(23c-30e).

RIQUIER, Camille, " Causalité et création : L'élan vital contre Plotin et la cause émanative ", in Annales bergsoniennes, tome 4, L'évolution créatrice 1907-2007: épistémologie et métaphysique, édité et présenté par Anne Fagot-Largeault et Frédéric Worms avec Arnaud François et Vincent Guillin, Paris, PUF, 2008, 293-305.

RIST, John M., " On Plotinus' Psychology", Rivista di Storia della Filosofia (61, 3), 2006, p. 721-727.

—, "Moral Motivation in Plato, Plotinus, Augustine, and Ourselves", in Plato and Platonism: Studies in Philosophy and the History of Philosophy, Volume 33, Van Ophuijsen, Johannes M (ed), Catholic University of America Press, Washington DC, 1999.

RIZZERIO, Laura, "Plotin: la "nouvelle esthétique", in Esthétique et philosophie de l'art. Repères historiques et thématiques, avant-propos et supervisions par Thierry Lenain et Danielle Lories, Le point philosophique, Paris, Bruxelles, De Boeck University, 2002, 25-32.

—, "Plotin et la notion d' "imagination"", in De la phantasia à l'imagination, sous la direction de D. Lories et L. Rizzerio, Collection d'études classiques, 17, Namur, Société des études Classiques, Louvains-Paris, Peeters, 2003, 79-102.

ROBERTSON, David G., " Talk, Ethics and Politics in Plotinus ", Dionysius (26), 2008, p. 61-72. . | Plotinus explains linguistic understanding, like every other kind of understanding, in light of the immaterial structure of reality. In Plotinus' metaphysics a general structural unity of explanation for virtuous activity and linguistic activity can be proposed. All forms of communication take shape under the intelligibles, the basis of linguistic understanding. Perhaps Plotinus offers a unique contribution to the history of philosophy in this area. Recent studies in philosophy and communication theory have reacted to the traditional view of « meaning transmission », according to which utterance-transcendent meanings are transferred from one mind to another. Plotinus shows how the transmission model can be avoided in an ancient theory of language, for language use fundamentally involves the recourse to higher principles, not the reception of intended meaning.

—, Word and meaning in ancient Alexandria. Theories of language from Philo to Plotinus, Aldershot [u. a.], Ashgate, 2008.

ROBINSON, James M., "The Three Steles of Seth and the Gnostics of Plotinus", in Proceedings of the International Colloquium on Gnosticism, Stockholm, August 20-25, 1973, Geo Widengren (ed.), Stockholm, Almqvist & Wiksell, 1977, 132-142.

ROCHER, Jean-Siméon, " Plotin ou la quête de l'Absolu ", Présence orthodoxe (3), 2004, p. 36 - 56.

RODIER, David, "Alfred North Whitehead: Between Platonism and Neoplatonism", in Neoplatonism and Contemporary Thought, Part I, 183-204.

ROMANO, Francesco, "Azione morale e libero arbitrio in Plotino : " La virtù non ha padrone " [arete adespoton] (Plat. Rep. X, 617e3)", in La " Repubblica " di Platone nella tradizione antica, a cura di Mario Vegetti e Michele Abbate. Napoli : Bibliopolis, 1999, p. 151-191. | After sketching the concept of the will and of freedom in Aristotle, studies the presence of Plato's " Republic " in Plotinus' " Enneads ", in order to evaluate the metaphysical and ethical foundations, and the influence of the " Republic ", in Plotinus' concept of free will.

ROMBS, Ronnie J., Saint Augustine and the fall of the soul : beyond O'Connell & his critics, Washington (D.C.), Catholic University of America Pr., 2006. | On the work of R. J. O'Connell (1925-1999) and his views on the relation of Augustine to Plotinus.

ROMEO, Ilaria, « Ritratti ostiensi del tipo "Plotino" : repliche, prototipo, interpretazione », in Ou pân ephèmeron: In memoria di Roberto Pretagostini, a cura di Cecilia Braidotti, Emanuele Dettori e Eugenio Lanzillotta, 2 vol., Roma, Quasar, 2009, p. 749-767. | Analisi di tre ritratti da Ostia identificati come repliche di un'immagine di Plotino (Ostia, Museo, inv. n. 68, 436 e 1386) e di due esemplari del Braccio Nuovo Vaticano e del museo di Santa Barbara di provenienza ignota (inv. n. 2203 e 1999.26.21), datati tra l'età di Decio e gli ultimi sessant'anni del 3° sec. d.C. La presenza di elementi comuni prova la derivazione dallo stesso prototipo, datato intorno alla metà del 3° sec. d.C. La tipologia ritrattistica viene interpretata come rappresentazione di un personaggio di rilevanza locale.

ROSSBACH, Stefan, « The impact of 'exile' on thought: Plotinus, Derrida and Gnosticism », history of the human sciences (20, 4), 2007, p. 27-52. |This article examines the impact of 'exile' - as an individual or collective experience - on how human experience is theorized. The relationship between 'exile' and thought is initially approached historically by looking at the period that Eric Dodds famously called the 'age of anxiety' in late antiquity, i.e. the period between the emperors Aurelius and Constantine. A particular interest is in the dynamics of 'empire' and the concomitant religious ferment as a context in which 'exile', both experientially and symbolically, appears to assume an overbearing significance. Plotinus' narrative of emanation and epistrophe as well as a group of narratives often classified as 'Gnosticism' are juxtaposed as two radical examples of a wider spiritual trend at the time according to which 'exile' could be considered constitutive of human experience. By way of an historical analogy, the insights gained from this study of late antiquity are then used to guide an analysis of the current, 'restless' epoch, in which experiences of displacement and exile on a mass scale undermine traditional notions of belonging, thus reviving the gnostic vision of cosmic reality as an alien, exilic environment. The article concludes with a discussion of Jacques Derrida's work as an example of contemporary gnosticism, in which a 'metaphysics of exile' is presented in the disguise of an 'exile from metaphysics'

ROUX, Sylvain, La recherche du principe chez Platon, Aristote et Plotin, tradition de la pensée classique, Paris, Vrin, 2005. | La recherche des principes, et plus particulièrement, d'un Principe, d'un terme premier auquel le monde, en son devenir ou en son être, se trouve suspendu, peut être considérée comme le projet originel de la philosophie. On n'en trouvera pas dans cet ouvrage à proprement parler l'histoire. Celui-ci se propose plutôt d'insister sur le sens et les conséquences de cette exigence du principe, à partir de laquelle la philosophie a organisé son développement et en laquelle s'enracine son questionnement. C'est en étudiant les rapports -faits d'emprunts et de critiques - qu'entretiennent Platon, Aristote et Plotin, qu'on peut apercevoir le mieux les tensions qui travaillent la notion même de principe : comment concilier sa nécessaire transcendance avec l'égale nécessité de son rattachement aux choses qui dépendent de lui ?

—, " Raison et bonheur selon Plotin : une lecture du traité 46 (I 4), 1-4 ", Kairos (25), 2005. | La philosophie ancienne a souvent attribué à la raison une importance particulière dans la recherche du bonheur, soit parce qu'elle constituerait un moyen au service de celle-ci, soit parce qu'elle représenterait l'état final vers lequel doit tendre l'homme afin d'être heureux. Mais, dans le traité 46 (I 4), 1-4, Plotin, en s'opposant aussi bien à Aristote qu'aux stoïciens, critique cette théorie, préférant montrer que le bonheur se situe au-delà de la raison, et que la recherche du bonheur elle-même, parce qu'elle prend la forme d'une remontée vers les principes, exige justement le dépassement de la raison, dont le statut, parmi les facultés de l'âme, n'est qu'intermédiaire.

—, " Antinomie du principe et antinomie de la raison chez Plotin et Damascius ", à paraître dans les Actes du colloque de l'A.S.P.L.F. (Université de Nice-Sophia Antipolis, 27 août-1er septembre 2002).

—, « Transcendance et relation. Plotin et l'antinomie du principe », Archives de Philosophie (75, 1), 2012, p. 49-76. | La question du principe occupe une place essentielle dans la philosophie de Plotin, notamment parce qu'il lui faut penser de quelle manière l'Un peut être à l'origine de toutes les autres réalités et jouer ainsi un rôle principiel. Mais l'analyse de cette question pose un problème particulier : si l'Un est en position de principe, il perd son statut transcendant. Plotin accuse Aristote et les stoïciens d?avoir ainsi affaibli la supériorité de l'Un pour en faire un principe, mais l'affirmation de la transcendance rend elle-même difficile l'établissement d'une relation entre le Principe et ce qui en provient. Comment surmonter ce qui apparaît bien comme une antinomie ? Nous montrons ici par quelles voies paradoxales Plotin y parvient mais surtout que l'usage du paradoxe offre la seule solution compatible avec l'orientation générale du système plotinien.

—, « Transcendance et relation Plotin et l'antinomie du principe », Archives de Philosophie (75, 1), 2012, p. 49-76. | This paper deals with the problem of principle in Plotinus's thought. He tries to show how to face a difficulty: from one hand, the first principle (the One) is considered as the producer of all realities and needs, for this reason, to be put in relation with them. But on the other hand, he must be considered beyond all reality: in that case, how can he remain a principle if there's no relation at all with what he has produced? The way Plotinus follows, to answer that question is unconventional: by denying to the One all characteristics, he makes him powerful and attributes him the power to produce all the realities. It's only by this paradoxical argument that the problem can be solved.

ROY, Louis, " Neither within nor outside time: Plotinus' approach to eternity ", Science et esprit (53, 3), 2001, p. 419 - 426. | L'auteur met en lumière le pivot - présupposé mais non explicite chez Plotin - qui permet de passer du temps à l'éternité: le fait que l'âme est consciente de poser deux sortes d'opérations cognitives: successive et unitaire. La première partie de l'article présente la pensée de Plotin concernant la participation de l'âme à la vie de l'Intellect. La seconde partie décrit sa conception de l'éternité et l'évalue. L'auteur conclut que Plotin échappe à deux caricatures de l'éternité: une intemporalité statique et une perpétuelle durée.

RUS, Vasile, "... tò kato autès kosmoûntos o ti olou (Enneadi IV 8, 8, 16): un problema di critica testuale", Khôra: revue d'études anciennes et médiévales (2), 2004, p. 177-186.

—, " Plotino: metafisica della luce e l'ideale dell'impero universale eterno ", ORMA (Revista de studii etnologice si istorico-religioase) (9), 2008, p. 7-12. | Plotin concepe filosofarea ca pe un modus vivendi, ca pe o viata traita pentru gasirea caii de întoarcere la divinitate: aceasta cale de întoarcere exista, dar nu este deloc facila, presupunând un efort individual remarcabil configurat într-o via illuminationis de regasire a unitatii interiore de origine divina. De aceea, pentru Plotin lumina, departe de a fi un fenomen fizic material, este simbolul ideal de explicitare a acestui drum de regasire a unitatii divine. Dar efortul individual se regaseste proiectat, în plan colectiv, într-un model social al imperiului ideal, în care împaratul este sol invictus, sursa eterna de lumina si de unitate; senatul este inteligenta divina, iar feluritele neamuri care alcatuiesc imperiul mundan sunt sufletele trudnice care traiesc la adapostul unitatii luminii divine.

RUSSI, Chiara, "Provvidenza, lógos connettivo e lógos produttivo. Le tre funzioni dell'anima in enn. III 3 [48],4.6-13", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 59-78.

—, "Le cause prossime plotiniane nell'esordio di Enn. III 1 [3] : consonanze e dissonanze con la tradizione Aristotelica", Elenchos (25, 1), 2004, 73-98. | Comparative study of the doctrine of proximate causation set forth at the beginning of Plotinus' treatise « On Providence » with that contained in the « Mantissa » of Alexander of Aphrodisias (p. 181, 6-30 Bruns). While at first glance Plotinus' text may seem to be an uncritical and unoriginal assumption of Alexander's doctrine, closer scrutiny of Plotinus' argument, comparison with other texts from the « Mantissa », and examination of the meaning of the technical term prosekhes reveals Plotinus' polemical attitude to the doctrine of his Peripatetic predecessor, particularly with regard to the question of the inclusion of choice (prohairesis) among the proximate causes.

—, " Causality and sensible objects: A comparison between Plotinus and Proclus ", in Physics and Philosophy of Nature in Greek Neoplatonism : Proceedings of the European Science Foundation Exploratory Workshop (Il Ciocco, Castelvecchio Pascoli, June 22 - 24, 2006), ed. by Riccardo Chiaradonna and Franco Trabattoni, Leiden, Brill, 2009, 145-172.

RUTTEN, Christian, " Le plaisir chez Aristote et Plotin ", dans La fêlure du plaisir. études sur le Philèbe de Platon, vol. 2, M. Dixsaut (éd.), Tradition de la pensée classique, Paris, Vrin, 1999, p. 149-168.

SAJDEK, Wieslawa, " Are All Souls One? [in Polish] ", Kwartalnik Filozoficzny (29, 1), 2001, 119-131.

SAKONJI, Sachiko, " On evil: some comments on Dr. O'Brien's interpretation ", in Agonistes. Essays in Honour of Denis O'Brien, J. Dillon & M. Dixsaut (eds), Burlington, Ashgate, 2005.

SALA, Tudor A., "Die entwendeten (vor)letzten Worte Plotins", Prima Philosophia (15, 3), 2002, 327-342. | The following paper is a new reading of Plotinus' last uttering, as transmitted by Porphyrius in his famous Vita Plotinii. There have been a lot of studies on the actually ultima verba of the great late antique philosopher, but his paradoxical penultima verba have been either ignored or completely misread by most of their modern readers. My paper attempts to face their seemingly odd formulation and listen to intertextual resonances, which might open a new dimension of the death scene of Plotinus.

SALLIS, J., Chorology : on beginning in Plato's Timaeus, Indiana University Press, Bloomington, 1999 | Survey of the complete tradition of commentary from Aristotle and the early Academy, through Plutarch, Plotinus, and especially Proclus, to the recent discussions by Gadamer, Derrida, and others, regarding chorology.

SANTA CRUZ, Maria Isabel, "Filosofía y dialéctica en Plotino", Cuadernos de Filosofía (24), 1993, 5-21.

—, "L'Un est-il intelligible?", dans La connaissance de soi. études sur le traité 49 de Plotin, 73-90.

—, « Modos de conocimiento en Plotino », Estudios de Filosofia (34), August, 2006, p. 201-216. | After a brief introduction destined to bring mind the great lineaments of the Plotinian system, this paper analyzes three ways of knowledge or of apprehension that characterize the three levels of reality or hypostasis. On the level of intelligence, noûs, which is determined as noetical level, is verified a type of genuine knowledge, which is auto-knowledge. At the level of the soul, psyché, the dianoetical level, there is a type of knowledge of a discursive type that only in a secondary sense and in a derivated one is knowledge of itself. Lastly, on the level of the One, tò hén, the supranoetical level, can we speak of a knowledge of the self only in the figurative sense and "eminential", since the first principle of reality, which is absolute unity, having no duplicity whatsoever, in a strict sense cannot have thought, not even of the self, but, at the same time, is not inherent, but is absolute fullness. This paper tries to show how Plotinus finds support in the type of knowledge of the intelligence, which serves him as a central point, to articulate the three types of knowledge and to characterize an "infraself-knowledge", that of the soul, and a "supraself-knowledge", that of the One. »

—, « La dialectique platonicienne d'après Plotin », in Études sur la République de Platon, II : De la science, du bien et des mythes, sous la direction de M. Dixsaut et al., Paris, Vrin, 2006, p. 125-150.

SASTRI, Martin, « The Influence of Plotinian Metaphysics in St. Augustine's Conception of the Spiritual Senses », Dionysius (24), December, 2006, p. 99-124.

SAUDELLI, Lucia, « Les dits d'Héraclite et l'influence gnostique chez Plotin, Enn. IV 8 [6], 1 », in Pensée grecque et sagesse d'Orient, Hommage à Michel Tardieu, sous la direction de M.-A. Amir Moezzi, et al., Turnhout, Brepols, 2009, p. 561-578.

SAVARIJAJ, L. Anthony, « Cultures and Human Time Consciousness: Three Kairological Moments », Suvidya: Journal of Philosophy and Religion (3, 1), 2009, p. 121-135.

SCHAEFER, Christian, "Proklos' Argument aus De malorum subsistentia 31, 5-21 in der modernen Interpretation. Antike Philosophie [English summary p. 19]", in Antike Philosophie mit einem Schwerpunkt zum Meisterargument, Uwe Meixner, Albert Newen (Hrsg.), Paderborn, mentis, 1999, 173-185 | In relation to Enneads 1, 8.

—, "Das Dilemma der neuplatonischen Theodizee: Versuch einer Losung", Archiv für Geschichte der Philosophie (82, 1), 2000, 1-35. | To all neo-Platonists, finding a solution to the problem of evil means much more than merely getting rid of some intellectual uneasiness. Rather, the existence of evil has to be understood as a radical challenge to the one dogma all neo-Platonic systems pivot upon: that all reality ultimately stems from only one and entirely good principle. In this article, I want to show how Plotinus reconciles both the basic tenets of his monistic philosophy and the undeniable presence of evil in the world. I also infer that Plotinus's solution to the question of evil serves (mutatis mutandis) as a blueprint for all subsequent Platonic discussions of the unde-malum-question.

—, Unde malum. Die Frage nach dem Woher des Bösen bei Plotin, Augustinus und Dionysius, Würzburg, Königshausen und Neumann, 2002.

—, "Tragische Schuld im Theatrum mundi Plotins", Archiv Begriffsgesch (40), 1997-1998, 32-55.

—, " Matter in Plotinus's Normative Ontology ", Phronesis (49, 3), 2004, p. 266-294. | To most interpreters, the case seems to be clear: Plotinus identifies matter and evil, as he bluntly states in Enn. I.8 (51) that 'last matter' is 'evil', and even 'evil itself'. In this paper, I challenge this view: how and why should Plotinus have thought of matter, the sense-making eschaton of his derivational ontology from the One and Good, evil? A rational reconstruction of Plotinus's tenets should neither accept the paradox that evil comes from Good, nor shirk the arduous task of interpreting Plotinus's texts on evil as a fitting part of his philosophy on the whole. Therefore, I suggest a reading of evil in Plotinus as the outcome of an incongruent interaction of matter and soul, maintaining simultaneously that neither soul nor matter are to be considered as bad or evil.

SCHARFSTEIN, Ben Ami, "Hierarchical Idealism: Plotinus/Proclus, Bhartrhari; Essays in Honour of Frits Staal", in India and Beyond: Aspects of Literature, Meaning, Ritual and Thought, Meij-Dick-van-der (ed.), New York, NY, Columbia UP, 1997, 439-470.

SCHIAPARELLI, Annamaria, « Plotinus on Dialectic », Archiv für Geschichte der Philosophie (91, 3), 2009, pp. 253-287 | In this paper, Plotinus's treatise On Dialectic I.3 (20) is discussed. In the first part of the paper, I argue that for Plotinus the importance of dialectic stands in the method of division that enables one to grasp the 'what it is'. I present and examine some passages which contain a description of dialectic and an account of its activity. I then look into the reasons why Plotinus affirms the superiority of dialectic, as he conceived it, over logic, as the Peripatetics and the Stoics conceived it. The second part of the paper explores the relation between dialectic and truth and that between dialectic and soul: in this discussion Plotinus offers some interesting and more original epistemological remarks.

—, "Essence and cause in Plotinus' Ennead VI.7 [38] 2. An outline of some problems", in Definition in Greek philosophy, C. David (ed.), New York, Oxford University Press, 2008, p. 467-492.

SCHINDLER, David C., "What's the Difference? On the Metaphysics of Participation in a Christian Context", The Saint Anselm Journal (3, 1), 2005, 1-27. | The metaphysical notion of participation expresses the ontological dependence of things in the world on spiritual/intellectual realities, and ultimately on God. While the notion brings clearly to light God's presence in things, it tends, for the same reason, either to collapse into pantheism or, what amounts to the same, to deprive the world of any substantial reality of its own. This essay evaluates the place of this notion in Christian thought by exploring the question of difference in the structure of participation as it is found in Plato.

SCHMITT, Arbogast, "Symmetrie und Schönheit, Plotins Kritik an hellenistischen Proportionslehren und ihre unterschiedliche Wirkungsgeschichte in Mittelalter und Früher Neuzeit", in Neuplatonismus und Ästhetik Zur Transformationsgeschichte des Schönen, Herausgegeben von Verena Olejniczak Lobsien und Claudia Olk, Transformationen der Antike, 2, Berlin, New York, de Gruyter, 2007, p. 59-84.

SCHNIEWIND, A., L'éthique du sage chez Plotin. Le paradigme du spoudaios, Histoire des doctrines de l'Antiquité classique, 31, Paris, Vrin, 2003.

—, " Les âmes amphibies et les causes de leur différence. à propos de Plotin, enn. IV 8 [6],4.31-5", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 179-200.

—, " 'La phronèsis est une sorte d'epilogismos…' : À propos d'un concept épicurien chez Plotin, Ennéade 13, 6, 8-14 ", in Le jugement pratique : autour de la notion de phronèsis, D. Lories et L. Rizzerio (dir.), Paris, Vrin, 2008, p. 199-214.

—, « The social concern of the Plotinian sage », in The philosopher and society in late Aniquity : essays in honor of Peter Brown, A. Smith (ed.), Swansea, Classical Press of Wales, 2005, p. 51-64.

—, « Où se situe l'intelligible ? Quelques difficultés relatives à l'Ennéade V 4 [7], 2 », in Taormina, Daniela P. (ed.), L'essere del pensiero: saggi sulla filosofia di Plotino, Napoli: Bibliopolis, 2010, p.27-44.

SCHROEDER, Frederic M., "Plotinus and Interior Space", in Neoplatonism and Indian Philosophy, 83-96. | Plotinus complements the architecture of the intelligible world conceived as a vertical structure with a sense of interior space, thus, contributing a theoretical background to the emphasis on interior space in late antique architecture, even though his concern is not directly with architecture itself. Within the interior space perspective is not measured from the spectator, but rather from the angle of vision belonging to the object that is the focus of the room. The temple does not contain the god: rather the god contains it. This account of interior space has important ramifications for the understanding of Plotinian metaphysics.

—, "The Vigil of the One and Plotinian Iconoclasm", in Neoplatonism and Western Aesthetics, 61-74. | Dreams symbolize our normal waking consciousness while waking represents transcendental awareness. Waking consists in an abandonment of images so that knowledge of the intelligible world may direct. Plotinus provides a technique, belonging at once to spiritual direction and to art, of meditation in which images are first consciously advanced and then dismissed in favor of detachment. Intrusive consciousness of self is overcome through the adoption of a perspective whose angle of vision is measured from the intelligible world so that one is included in the noetic community. The summit of vigilance is attained in union with the One.

—, "The Platonic Text as Oracle in Plotinus", in Metaphysik und Religion, Akten des Internationalen Kongresses vom 13.-17. März 2001 in Würzburg, Herausgegeben von Theo Kobusch und Michael Erler, K G Saur München, Leipzig 2002, p. 23-37. | "This paper will suggest that the text of Platon has its authority, not just because of Plato's intuition, but because the text of Plato has itself a certain kind of ontological standing in the intelligible world that it proclaims."

—, "The Hermeneutics of Unity in Plotinus ", dans Pensées de l' "UN" dans l'histoire de la philosophie, études en hommage au professeur Werner Beierwaltes, édité par Jean-Marc Narbonne et Alfons Reckermann, Collection Zêtêsis, Paris / Québec, Vrin / Presses de l'Université Laval, 2004, 108-122.

—, " The provenance of the De Intellectu attributed to Alexander of Aphrodisias ", Documenti e studi sulla tradizione filosofica medievale (8), 1997, 105-120 | In parts III and IV, the author shows the strong parallel between the passage at De Intellectu 111.27-36 and Plotinus V 5 [32], 7. He conclude that the De Intellectu may not be shown to be a work from the hand of Alexander of Aphrodisias and cannot be a source of Plotinian doctrine. He believes that the De Intellectu 111.27-36 is dependent upon Plotinus V 5 [32], 7.

—, "Aseity and connectedness in the Plotinian philosophy of providence", in Gnosticism and later Platonism. Themes, figures, and texts, J.D. Turner and R. Majercik (eds), SBL symposium series, 12, Atlanta, Society of Biblical Literature, 2000, p. 303-317.

—, « Conversie si intuitie la Plotin, Enneade 5, 1(10), 7 [in Romanian] », Analele Universitatii din Craiova, Seria: Filosofie (24, 2), 2009, p. 152-163. | The cruces in 5, 1 (10) have been the subject of astonishingly abundant commentary. They have received a truly magisterial treatment by J. Igál. There has also appeared a detailed and highly competent commentary on Enn. 5, 1 (10) by M. Atkinson. Atkinson acknowledges his debt to Igál, although he differs from him on some points. He also offers an almost complete bibliography and documents the course of his elaborate discussion. In the interest of economy this paper shall not provide a historia questionis and bibliography, but will address itself principally to points of difference with Igál and Atkinson.

—, « Plotinus and Aristotle on the good life [en romanian] », Analele Universitatii din Craiova (26, 2), 2011, p. 5-18. | It is the purpose of this paper to offer a partial exploration of how Plotinus disarms Aristotle's arguments against the Platonic Idea or Form of the Good in the first book of the Nicomachean Ethics. It will be shown that Plotinus owes a philosophical debt to Aristotle in predicating "life" of various entities in an ordered series. He also renders a unique interpretation of the Aristotelian equation of well-being with living well as he predicates "life" and "good" in coordinate ordered series of entities in a hierarchy extending from the intelligible to the sensible world, demonstrating that the degree of "good" corresponds to the degree of "life." By so doing, he avoids a generic predication of "good" and thus obviates the harmful consequences that Aristotle detects in such predication.

—, « Lumina si intelectual Activ la Alexandru din Afrodisia si Plotin », Analele Universitatii din Craiova (25, 1), 2010, p. 41-52.

—, « Plotin si Aristotel despre viata buna», Analele Universitatii din Craiova (26, 2), 2011, p. 5-18. | It is the purpose of this paper to offer a partial exploration of how Plotinus disarms Aristotle's arguments against the Platonic Idea or Form of the Good in the first book of theNicomachean Ethics. It will be shown that Plotinus owes a philosophical debt to Aristotle in predicating "life" of various entities in an ordered series. He also renders a unique interpretation of the Aristotelian equation of well-being with living well as he predicates "life" and "good" in coordinate ordered series of entities in a hierarchy extending from the intelligible to the sensible world, demonstrating that the degree of "good" corresponds to the degree of "life." By so doing, he avoids a generic predication of "good" and thus obviates the harmful consequences that Aristotle detects in such predication.

SCHOLTEN, Clemens, " Unbeachtete Zitate und doxographische Nachrichten in der Schrift "De aeternitate mundi" des Johannes Philoponos [Plotinus] ", Rheinisches Museum (148, 2), 2005, p. 202-219.

SCHÜLER, F., "Die Vorstellung von der Seele bei Plotin und bei Origenes", Zeitschrift für Theologie und Kirche (10), 1990.

SCHURMANN, Reiner, "The One : Substance or Function?", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 157-177.

SCHÜßLER, Werner, Wie läßt sich über Gott sprechen? Von der negativen Theologie Plotins bis zum religiösen Sprachspiel Wittgensteins, Darmstadt, Wiss. Buchgesellschaft, 2008.

SELL, Annette, "Plotin und Fichte - zwei Lebensbegriffe", in Platonismus im Idealismus. Die platonische Tradition in der klassischen deutschen Philosophie, Hrsg. von B. Mojsisch und O.F. Summerell, München, Saur, 2003, 77-90.

SEMINARA, Lauretta, " Plotino critico di Aristotele ", Filosofia oggi (26, 4), 2003, 451-460. | In the book Sostanza, movimento, analogia. Plotino critico di Aristotele, Riccardo Chiaradonna analyses the treatises VI 1-3 of the Plotinian Enneads, treatises that Porphyry entitled On the Genera of Being, in which Plotinus cricized very sharply not only Aristotle's doctrine of categories, but also the late Platonists who wanted to see Plato's and Aristotle's doctrines as complementary parts of the same philosophy. The Plotinian criticism of Aristotle's doctrines -about substance and movement - on the one hand, and of the late Platonists - about the compatibility of Plato's and Aristotle's thought and about analogy as a mean of knowledge of the intelligible - on the other, reveals some important features of Plotinus' philosophy.

SEN, Joseph, "Personal Beauty in the Thought of Plotinus", in Neoplatonism and Western Aesthetics, 19-29. | While Plotinus may differ from Plato in the unreservedly positive status he assigns to art, both share a conviction about the aesthetic centrality of personal beauty. This essay examines the distinctive way in which Plotinus articulates this conviction. Two themes receive particular attention: the first relates to the way Plotinus encourages us to move away from thinking of personal beauty in physical terms through emphasizing its foundation in interiority; the second theme is less documented and has to do with the tacit role this understanding gives to time as the form of experience in which personal beauty comes to view.

—, " Souls ", Ancient Philosophy (20, 2), 2000, 415-424. | Plotinus has a reputation for being rather optimistic about the ultimate nature of the human soul. Something of it always remains "above" in the world of intellect, contemplating the forms, pristine and unaffected. This dimension of Plotinus's psychology makes for handy contrast with later Neoplatonic views which bring the soul down, so to speak, and insist on its embeddedness in physical existence. If we are not careful the picture can prevent us from appreciating the varied quality of Plotinus reflections about souls in the "Enneads" themselves. For Plotinus is quite ready to acknowledge that souls as we find them seldom live up to their metaphysical reputation. This essay examines differences between souls and ways Plotinus accounts for them. In the course of the discussion a case is made for revision of the debate about Plotinus's "dualism." This term needs to be employed carefully within this context since Plotinus, while foregoing psycho-physical identity is keen to allow for considerable psycho-physical "continuity".

—, "Plotinus and Wittgenstein on Memory", in Neoplatonism and Contemporary Thought, Part I, 303-311. | From Aristotle to the present day, philosophers and scientists have tended to model their understanding of memory on the behaviour of physical bodies. Memory in this light has often been taken to involve impressions being imprinted on the mind from without. This essay examines a common critique of the 'trace-centred" theory of memory found in the writings of Plotinus and Wittgenstein. Both thinkers are sensitive to the influence of inappropriate "pictures" when it comes to understanding the mind and its abilities. The different ways they set about undermining the physicalist picture of memory are discussed allowing an unlikely kinship between the two philosophers to emerge.

SENGER, H.G., "Globus intellectualis. Geistsphäre, Erkenntnissphäre und Weltsphäre bei Plotin, Nikolaus von Kues und Francis Bacon", dans Concordia discors: Studi su Niccolò Cusano e l'umanesimo europeo offerti a Giovanni Santinello, Padua, Antenore, 1993.

SERRA, G., "Del bene ovvero dell'Uno", Ipotesi (2), 1994, 195-205.

SHARMA, I.C., "The Four Dimensional Philosophy of Indian Thought and Plotinus", in Neoplatonism and Indian Philosophy, 189-198.

SHAW, G., "Eros and Arithmos : Pythagorean theurgy in Iamblichus and Plotinus", Ancient Philosophy (19, 1), 1999, 121-143 | This essay argues that there is an important affinity in the Neoplatonisms of Plotinus and Iamblichus that has previously been overlooked or denied. After highlighting the erotic element in Plotinus's metaphysics, the essay suggests that Iamblichus's theurgy was an attempt to secure Plotinus's vision of our participation in the erotics of the One. Specifically, the author maintains that Plotinus's spiritual exercise using the image of a luminous sphere should be understood as a kind of noetic theurgy in line with Iamblichus's theurgical and Pythagorean teachings. Plotinus's geometric visualization may, thus, exemplify the noetic theurgy left unexplained by Iamblichus in the De Mysteriis.

—, "After aporia. Theurgy in later Platonism", in Gnosticism and later Platonism. Themes, figures, and texts, J.D. Turner and R. Majercik (eds), SBL symposium series, 12, Atlanta, Society of Biblical Literature, 2000, p. 57-82.

—, " Commentary on Narbonne ", Proceedings of the Boston Area Colloquium in Ancient Philosophy (17), 2001, p. 198-204. | cf. Narbonne, Jean-Marc, " The Origin, Significance and Bearing of the Epekeina Motif in Plotinus and the Neoplatonic Tradition ".

SHEPPARD, A., "Phantasia and mental images. Neoplatonic interpretations of De anima 3, 3", Oxford Studies in Ancient Philosophy, Suppl. Vol., 1991, 165-173.

SIENA, Roberto Maria, "Considerazioni sul cristianesimo e la gnosi", Sapienza (54,4), 473-488.

SIKKEMA, James, "On The Necessity of Individual Forms in Plotinus", International Journal of the Platonic Tradition (3, 2), 2009, pp. 138-153. | Each particular possesses its own form by virtue of its rational principle by which it expresses its universal in its unified and intelligible individuality. Logos is able to express its form uniquely because of the infinite possibilities inherent within and among the perfect, immutable Forms (eidos); all of the possibilities of formal expression exist within the intelligible cosmos. Insofar as this is the case, particular forms can be identified qua individual, by virtue of their intrinsic unity; the oneness of each individual thing, by which it is distinguished from all others, is owing to the One, in which and by which all things have their being and intelligibility.

SINNIGE, Th.G., Six Lectures on Plotinus and Gnosticism, Dordrecht, Boston (Mass.), London, Kluwer Academic Publishers, 1999.

—, " Cristianismos en el idioma filosófico de las Enéadas de Plotino ", Estudio agustiniano (36, 3), 2001, 613-617. | L'A. présente la doctrine des âmes que Plotin expose dans les Ennéades et met en relief l'usage d'une terminologie chrétienne ( Père ), laissant soupçonner une contamination terminologique par l'intermédiaire de la gnose valentinienne.

—, " La metafìsica del Uno y las Enéadas de Plotino ", Estudio agustiniano (38, 1), 2003, 147-151.

—, "Plotinus on the human person and its cosmic identity", Vigiliae Christianae (56, 3), 2002, 292-295. | On the metaphysical theory of the soul's being and vocation, as found primarily in Enn. I 6 [1] and VI 9 [9]. Comparison with the Mystical Theology of the Ps.-Dionysius.

SLAVEVA-GRIFFIN, Svetla, "Literary form and philosophical exegesis : Plotinus' utilization of Plato's cosmology", Ancient World (34, 1), 2003, 57-66. | Analysis of Plotinus' treatise "On numbers" (Enneads VI, 6) establishes that number is a vehicle of existence of multiplicity in the sensible and in the intelligible, and the organizing constituent of Plotinus' hierarchy of the universe. Plotinus' references to Plato's understanding of number (at 4, 12 and 4, 21, referring to Ti. 39 B-C and R. 529 C-D respectively) are especially significant.

—, Plotinus on number, Oxford, Oxford University Press, 2009. | Ancient Greek Philosophy routinely relied upon concepts of number to explain the tangible order of the universe. Plotinus' contribution to this tradition, however, has been often omitted, if not ignored. The main reason for this, at first glance, is the Plotinus does not treat the subject of number in the Enneads as pervasively as the Neopythagoreans or even his own successors Lamblichus, Syrianus, and Proclus. Nevertheless, a close examination of the Enneads reveals that Plotinus systematically discusses number in relation to each of his underlying principles of existence--the One, Intellect, and Soul. Plotinus on Number offers the first comprehensive analysis of Plotinus' concept of number, beginning with its origins in Plato and the Neopythagoreans and ending with its influence on Porphyry's arrangement of the Enneads. It's main argument is that Plotinus adapts Plato's and the Neopythagoreans' cosmology to place number in the foundation of the intelligible realm and in the construction of the universe. Through Plotinus' defense of Plato's Ideal Numbers from Aristotle's criticism, Svetla Slaveva-Griffin reveals the founder of Neoplatonism as the first post-Platonic philosopher who purposefully and systematically develops what we may call a theory of number, distinguishing between number in the intelligible realm and number in the quantitative, mathematical realm. Finally, the book draws attention to Plotinus' concept as a necesscary and fundamental linke between Platonic and late Neoplatonic schools of philosophy.

—, " Unity of thought and writing: Enn. 6. 6. and Porphyry's arrangement of the Enneads ", The Classical Quarterly (58, 1), 2008, 277-285.

—, « Medicine in the Life and Works of Plotinus », in Health and Sickness in Ancient Rome, Cairns, Francis and Miriam Griffin (Edd.) Papers of the Langford Latin Seminar, v. 14, Cambridge: Francis Cairns Publications, 2010, p. 93-117.

SMITH, Andrew, "The Significance of Practical Ethics for Plotinus", in Traditions of Platonism, Essays in honour of John Dillon, Edited by J.J. Cleary, Aldershot (Hampshire), Brookfield (Vt.), Ashgate, 1999, 227-236.

—, " More Neoplatonic ethics ", in Agonistes. Essays in Honour of Denis O'Brien, J. Dillon & M. Dixsaut (eds), Burlington, Ashgate, 2005.

—, « The object of perception in Plotinus » in Eriugena, Berkeley, and the idealist tradition, Edited by Stephen Gersh and Dermot Moran, Notre Dame (Ind.), University of Notre Dame Press, 2006, p. 95-104.

—, "Action and contemplation in Plotinus", in The philosopher and society in late antiquity : essays in honour of Peter Brown, ed. by Andrew Smith. Swansea, Classical Pr. of Wales, 2005, p. 65-72.

—, « Unity of thought and writing : Enn. 6.6 and Porphyry's arrangement of the "Enneads" », Classical Quarterly (58, 1), 2008, p. 277-285.

, Plotinus, Porphyry and Iamblichus: philosophy and religion in Neoplatonism, Farnham, Burlington, VT, Ashgate, 2011.

SMITH, M.B., Alterity and Transcendence: Emmanuel Levinas, New York, Columbia University Press, 1999. | Levinas explores the ways in which Plotinus, Descartes, Husserl, and Heidegger have encountered the question of transcendence.

SMITH, Martyn, " 'My Tongue's a Stone': Meditations on Yeats, Plotinus, and Christianity ", Yeats Eliot Review (17, 2), 2001, p. 11-31.

SMITH, R.M., "Two fragments of Longinus in Plotinus", Classical Quarterly (44), 1994, 525-529.

SOARES, Luciana Gabriela, "Exegese do Tratado Acerca da Beleza Inteligível (V, 8 [31]) de Plotino", Revista Ciências Humanas, Programa de Pós-Graduaçâo em Filosofia da Univeridade Gama Filho (23, 1-2), 2000, 63-88.

SONG, Euree, Aufstieg und Abstieg der Seele : Diesseitigkeit und Jenseitigkeit in Plotins Ethik der Sorge, Göttingen, Vandenhoeck & Ruprecht, 2009.

—, « Die providentielle Sorge der Seele um den Körper bei Plotin », Philologus (153, 1), 2009, p. 159-172.

SORABJI, R., "Is the true self an individual in the Platonist tradition?", in Le commentaire: entre tradition et innovation, éd. par M.-O. Goulet-Cazé et al., Paris, Vrin, 2000, 293-299.

—, "Why the Neoplatonists did not have intentional objects of intellection", in Ancient and medieval theories of intentionality, D. Perler (ed.), Studien und Texte zur Geistesgeschichte des Mittelalters, 76, Leiden, New York, Köln, Brill, 2001, 105-114.

—, « La loi de la nature chez Plotin », Freiburger Zeitschrift für Philosophie und Theologie (54, 1-2), 2007, p. 178-188.

SORGNER, Stefan Lorenz, « Plotin », in Musik in der antiken Philosophie : Eine Einführung, Sorgner, Stefan Lorenz and Michael Schramm (Hgg.), Würzburg: Königshausen & Neumann, 2010, p. 275-294.

SOTO-BRUNA, María Jesús, « Dialéctica neoplatónica : De Plotino a Eriúgena », in Metafísica y dialéctica en los períodos carolingio y franco (s. IX-XI), Editores: Juan Cruz Cruz, M.A Jesús Soto-Bruna, Colección de pensamiento medieval y renacentista, 79, Pamplona, EUNSA, 2006, p. 255-271.

SOTO RIVERA, Rubén, Lo Uno y la Díada indefinida en Plotino: El kairós como el momentum de la procesión plotiniana, Humacao, Ediciones del Museo Casa Roig., 2003.

—, Kairo-teo-ontología en algunos pensadores grecorromanos, Humacao, Caeros, 2003.| Concerne la doctrine du kairos chez un grand nombre d'auteurs gréco-latins, dont Plotin, Hiéroclès, Porphyre, et Catulle (Carmen 45).

SPERDUTO, Donato, "L'emulazione del divino. Osservazioni critiche sulla felicita e il tempo in Plotino", Sapienza(56, 1), 2003, 99-104. | Plotino afferma che il mondo e l'immagine del modello eterno, che il tempo e l'immagine dell'eternita e arriva a collegare la dimensione metafisico-ontologica alla dimensione etico-antropologica, rievocando la definizione del tempo immagine dell'eternita quando parla della felicita umana (I,5,7.16-17). E dai trattati I4 e I5 delle 'Enneadi' risulta che in realta la felicita vera non e un obbiettivo da raggiungere, ma che l'anima umana (l'io superiore) l'ha da sempre raggiunta, e da sempre felice sebbene l'uomo non lo sappia. Questa tesi la si ritrova anche in alcuni pensatori del XX secolo tra cui Emanuele Severino. Questa analisi tiene conto da una parte dei recenti studi di A. Linguiti e dall'altra di quanto affermo in Carlo Levi inedito.

SPINELLI, Emidio, "La semiologia del cielo : astrologia e anti-astrologia in Sesto Empirico e Plotino", in " Homo mathematicus " : actas del congreso internacional sobre astrólogos griegos y romanos (Benalmádena, 8-10 de octubre de 2001), Aurelio Pérez Jiménez y Raúl Caballero (eds), Málaga, Charta Antiqua, 2002, 275-300.

STATHOPOULOU, G.-M., "Eros in Plotinus", Philosophia (29), 1999, 82-88.

STAMATELLOS, Giannis, Plotinus and the Presocratics. A Philosophical Study of Presocratic Influences in Plotinus' Enneads, Albany, State University of New York Press, 2007.

—, Plotinus On Eternity and Time, Translation and Commentary of Ennead III, 7 [in modern Greek], Athens, Georgiadis Press, 1999.

—, Neoplatonism, Metaekdotiki Press, 2002. | Translation in modern Greek of R.T. Wallis' Neoplatonism (1995).

—, "Neoplatonism" [in modern Greek], in Ways of Knowledge, Thessaliniki, Metaekdotiki Press, 2001.

—, "Body and Soul: Voluntary Descent or Involuntary Fall - Heraclitus, Empedocles, Pythagoreans and Plotinus" [in modern Greek], in What is the Soul?, Thessaloniki, Metaekdotiki Press, 2002.

—, « Computer Ethics and Neoplatonic Virtue: A Reconsideration of Cyberethics in the Light of Plotinus' Ethical Theory », International Journal of Cyber Ethics in Education (1, 1), 2011, p. 1-11. | In normative ethical theory, computer ethics belongs to the area of applied ethics dealing with practical and everyday moral problems arising from the use of computers and computer networks in the information society. Modern scholarship usually approves deontological and utilitarian ethics as appropriate to computer ethics, while classical theories of ethics, such as virtue ethics, are usually neglected as anachronistic and unsuitable to the information era and ICT industry. During past decades, an Aristotelian form of virtue ethics has been revived in modern philosophical enquiries with serious attempts for application to computer ethics and cyberethics. In this paper, the author argues that current trends and behaviours in online communication require an ethics of self-care found in Plotinus' self-centred virtue ethics theory. The paper supports the position that Plotinus' virtue ethics of intellectual autonomy and self-determination is relevant to cyberethics discussions involved in computer education and online communication.

—, « Plotinus' Angeletics: A Neoplatonic Message Theory », in Messages and Messengers: Angeletics as an Approach to the Phenomenology of Communication, by R. Capurro and J. Holgate (Eds.), ICIE Series, vol. 5, Munich, 2011, p. 125-134.

—, « Virtue, Privacy and Self-Determination: A Plotinian Approach to the Problem of Information Privacy », International Journal of Cyber Ethics in Education (1, 4), 2011, p. 35-41.

STEEL, Carlos, " Liberté divine ou liberté humaine? Proclus et Plotin sur ce qui dépend de nous ", in All'eu moi katalexon… / "Mais raconte-moi en détail" (Od. III 97). Mélanges de philosophie et de philologie offerts à Lambros Couloubaritsis, sous la direction de M. Broze, B. Decharneux et S. Delcomminette, Bruxelles/Paris, Ousia/Vrin, 2008, p. 525-542.

STEFANESCU, S., "Plotinus, die zwei "Parmenides" und die Sein-Denken-Frage", dans Dialoguri despre fiinta - Dialogues sur l'être, Colloque de 1994, "L'être en tant que principe originaire, Erlebnis et interrogation, interprétations et perspectives, Timisoara, Armarcord, 1995.

STEMICH, Martina, « Plotins Denken über Mann und Frau », in Frauen und Geschlechter, hrsg. Von C. Ulf und R. Rollinger, Köln, Böhlau, 2006, vol. 1, p. 279-288.

STERN-GILLET, Suzanne, "Le principe du Beau chez Plotin: réflexions sur Enneas VI, 7, 32 et 33", Phronesis (45, 1), 2000, 38-63. | The status of beauty in Plotinus's metaphysics is unclear: is it a Form in Intellect, the Intelligible Principle itself, or the One? Basing themselves on a number of well-known passages in the "Enneads", and assuming that Plotinus's Forms are similar in function and status to Plato's, many scholars hold that Plotinus theorized beauty as a determinate entity in Intellect. Such assumptions, it is here argued, lead to difficulties over self-predication, the interpretation of Plotinus's rich and varied aesthetic terminology and, most of all, the puzzling dearth of references, in the whole of the "Enneads", to a Form of Beauty.

—, "Consciousness and introspection in Plotinus and Augustine", Proceedings of the Boston area colloquium in ancient philosophy (22), 2006, p. 145-174.

—, " Dual Selfhood and Self-Perfection in the Enneads ", Epoche: A Journal for the History of Philosophy (13, 2), 2009, p. 331-345. | Plotinus's theory of dual selfhood has ethical norms built into it, all of which derive from the ontological superiority of the higher (or undescended) soul in us over the body-soul compound. The moral life, as it is presented in the Enneads, is a life of self-perfection, devoted to the care of the higher self. Such a conception of morality is prone to strike modern readers as either 'egoistic' or unduly austere. If there is no doubt that Plotinus's ethics is exceptionally austere, it will be argued below that it is not 'egoistic'. To that effect, the following questions will be addressed: Are the virtues, civic as well as purificatory, mere means to Plotinus's metaphysically conceived ethical goal? To what extent must the lower self abnegate itself so as to enable the higher self to ascend to intellect and beyond? And if self-perfection lies at the centre of the Plotinian moral life, is there any conceptual room left in it for other-regarding norms of conduct? A close reading of selected passages from Plotinus's tractate I.2 (19) On Virtues and tractate VI.8 (39) On Free Will and the Will of the One will, it is claimed, bring elements of answer to these questions.

STRANGE, Steven, " Porphyry and Plotinus' metaphysics ", in Studies on Porphyry, edited by George Karamanolis and Anne Sheppard, London, Institute of Classical Studies, 2007, 17-34.

STROBEL, Benedikt, « Plotin und Simplikios über die Kategorie des Wo », Archiv für Gegriffsgeschichte (51), 2009, p. 7-33. | Plotin argumentiert mit drei semantischen Interpretationen von Lokativen (als Ortsbezeichnungen, als Bezeichnungen von einem in einem anderen und als Ausdrücke von Relationen) gegen die aristotelische Kategorie des Wo. Doch überzeugen diese Interpretationen und die auf ihnen beruhenden Argumente nicht völlig, weshalb Simplikios' Verteidigung der aristotelischen Annahme der Kategorie des Wo weitgehend erfolgreich ist. Immerhin weist Plotins drittes Argument auf ein für Aristoteles ernsthaftes Problem hin. Ferner gründet die in der antiken Philosophie verbreitete Auffassung, an einem Ort zu sein heisse, von einem Körper umfasst zu werden, in einem bestimmten Verständnis von Lokativen der Form en tini ; die semantische Analyse von Lokativen hat Konsequenzen für die Wahl der Antwort darauf, was es heisst, an einem Ort zu sein, und was es heisst, der Ort von etwas zu sein.

STROZYNSKI, Mateusz, "Beyond Inner and Outer: A Non-Euclidean Space of Awareness in Plotinus' Philosophical Mysticism [in Polish]", Kwartalnik Filozoficzny (35, 4), 2007, p. 91-109. | Spatial metaphors are often used in philosophy to speak about consciousness and to distinguish between the inner, private sphere of awareness and the outer, real world. Plotinus also employs this kind of language to talk about the nature of human awareness and the nature of the self. In the Enneads we can find two contradictory ways of speaking about awareness in spatial metaphors. In some texts Plotinus describes spiritual growth in terms of going inwards, with the One being at the very center of the human self. In other places he describes it in terms of an expanding movement outwards, with the One encompassing everything. In fact, it seems that the space of awareness in Plotinus's philosophy is a paradoxical one, because going inwards means going outwards and the other way round, which can be compared to Klein's bottle. And, as in the case of Klein's bottle, inner and outer are relative and the division into within and without collapses. For Plotinus this is what happens in the ultimate union with the One, when there is no separation between the subject and the object, the self and the other, awareness and its contents, but there is only boundless presence beyond any kind of duality.

STURM, Hans P., "Absolute Grunddisjunktion und Hypostasen: Das Vierphasen-Schema des Wissens bei J. G. Fichte und Plotin", Fichte-Studien (22), 2003, 37-47.

SUMI, Atsushi, "The Omnipresence of Being, The Intellect-Intelligible Indentity and the Undescending Part of the Soul", in Neoplatonism and Indian Philosophy, 45-69. | The purpose of this paper is to refute Emile Brehier's hypothesis on Indian influence on Plotinus in a methodologically appropriate way, by analyzing the passages to which he refers for his claim. In those texts Plotinus really devotes himself to the problems left unsolved in Plato's dialogues; those problems concern the fundamental theses in Plato's theory of Forms, namely immutability and complete intelligibility of the Forms.

—, "The Psyche, The Forms and the Creative One : Toward Reconstruction of Neoplatonic Metaphysics", in Neoplatonism and Contemporary Thought, Part I, 221-269. -| The paper explores the possibility of reconstructing Neoplatonic metaphysics in our intellectual climate of today, by delineating the interweaving of seven Platonic notions highlighted in Whitehead's Adventures of Ideas. It mainly deals with the interweaving of the basic psyche and the forms, namely the analogue of the intelligible world in Plotinus. The forms conceptually realized in the basic psyche, which serve as the inexhaustible domain of possibility, calls for the Neoplatonic One; this exigency eventually correlates Whitehead's "creativity" with the One as the latter's more pluralistic and immanentistic counterpart.

—, "The species infima as the infinite: Timaeus 39e7-9, Parmenides 144b4-c1 and Philebus 16e1-2 in Plotinus, Ennead VI.2.22", in Reading Plato in Antiquity, Edited by Harold Tennant and Dirk Baltzly, London, Duckworth, 2006, p. 73-88. | Plotinus' reading of Plato stimulates the philosophical spirit of readers of the « Enneads ». In V, 1 (10) 8, 10-14, Plotinus characterizes himself as an interpreter of Plato's unstated thought. Plotinus demonstrates his philosophical reading of Plato in VI, 2 (43), 22, in which he treats the riddles of Ti. 39 E 7-9 and Prm. 144 B 4-C 1 with a clue from Phlb. 16 E 1-2. Plotinus' reading of these texts is made possible by an assumption of Plato's authority, but also requires a philological sensitivity from his own reader.

—, "Plotinus on Matter's Participation in the Form", Dionysius (25), 2007, p. 55-76. | The paper has two aims. The first is to reconstruct Plotinus's possible reply to the paradox of participation in Plato's Parmenides in terms of his conception of matter's participation in the Forms; the first horn of the dilemma in the paradox commits the confusion between participation and immanence and therefore invalid for Plato's theory of Forms. The second is to defend this conception from the possible charge that it may be unwarranted and non-Platonic in light of Plotinus's own doctrine of matter's unaffectedness in which the self-identity of matter is distinct from that of the enduring substance.

—, "The Primordial Tradition of the World's Religions and the Reconstruction of Neoplatonic Metaphysics", in Finamore, John F and Berchman, Robert M (eds), Metaphysical Patterns in Platonism: Ancient, Medieval, Renaissance, and Modern Times, New Orleans, University Press of the South, 2007, p. 261-275.

SUMMERELL, Orrin F., "Der 'Trieb des Gefieders'. Zu einem Motiv Platons und seiner Deutung bei Plotin, Ficino und Schelling" in Selbst-Singularitat-Subjektivitat: Vom Neuplatonismus zum Deutschen Idealismus, 1-22.

—, "Self-causality from Plotinus to Eckhart and from Descartes to Kant", Quaestio (2), 2002, 493-518.

SZCZERBA, Wojciech, " The concept of eternal return in the thought of Plotinus : beyond time and space", in Metamorphoses of Neoplatonism : being or good ? , ed. by Agnieszka Kijewska. Lublin : Wydaw. KUL, 2004, p. 65-74.

SZLEZÁK, Thomas Alexander, Platone e Aristotele nella dottrina des Nous di Plotino, trad. di A. Trotta, dans Pubblicazioni del Centro di ricerche di metafisica. Temi metafisici e problemi del pensiero antico, 60, Milano, Vita e Pensiero, 1997. | Translation of Platon und Aristoteles in der Nuslehre Plotins, Basel, Stuttgart, Schwabe, 1979 (Cf. #1370 of our Plotinian bibliography)

—, « Psyche : ihr Ort im Menschen, im Kosmos und im Geist nach Platon und Plotin », in Geist und Psyche : klassische Modelle von Platon bis Freud und Damasio, hrsg. Von E. Düsing und H.-D. Klein, Würzburg, Königshausen und Neumann, 2008, p. 17-39.

TAORMINA, D.P. "L'antiaristotelismo di Plotino e lo pseudo-aristotelismo di Giamblico. Due interpretazioni di Aristotele, Categ. VI, 5b ss.", in Antiaristotelismo, A cura di C. Natali et alii, Supplementi di Lexis, 6, Amsterdam, Adolf M. Hakkert, 1999, 231-250.

—, "Plotino lettore dei "Dialoghi giovanili" di Platone", in Antichi e moderni nella filosofia di età imperiale.

—, « Plotino e Porfirio sul messaggero e il re. Nota sulla conoscenza di sé secondo Plotino, trattato 49, 3. 44-4.1 », in Taormina, Daniela P. (ed.), L'essere del pensiero: saggi sulla filosofia di Plotino, Napoli: Bibliopolis, 2010, p. 245-264.

TARDIEU, Michel, « Histoire des syncrétismes de la fin de l'Antiquité », Annuaire du Collège de France : résumés des cours et travaux (105), 2004-2005, p. 403-420.

TAVOULARIS, Stylianos, "Hegel's Defence of Plotinus Against F. H. Jacobi", Bulletin of the Hegel Society of Great Britain (55-56), 2007, p. 121-142.

—, « Hegel's Sense of Idealism in the History of Philosophy and Plotinus' Ecstasy », Filosofia (40), 2010, p. 425-433.

TAZZOLIO, Florent, Du lien de l'Un et de l'être chez Plotin, L'Harmattan, 2002.

—, "Logos et langage comme liens à l'Origine dans l'hénologie plotinienne", dans Logos et langage chez Plotin et avant Plotin, 161-188.

—, "Le problème de la causalité du Principe chez Plotin", Revue Philosophique de Louvain (102, 1), 59-71. | How should one think the radical transcendence One-being and at the same time save emanation? Absolute causality would be the meeting point for a synthesis between a Platonic metaphysical heritage of separation and a more oriental 'mystical' heritage, in which emanation from the principle guarantees a union or synthesis between the two terms. Plotinus situates himself between these two poles: their unity constitutes his uniqueness, between the East (continuity) and the West (separation). The problem of the causality of the principle makes it possible for us to inquire into the twofold East-West heritage of Plotinus and the unifying character of his thought.

TEMPELIS, Elias, ''The School of Ammonius, son of Hermias, on Knowledge of the Divine [in English]'', Parnassos Literary Society, Athens 1998. | The book aims at a detailed reconstruction and critical assessment of the theory of the Neoplatonic school of Ammonius (Alexandria, 485 A.D. onwards) on the presuppositions of the acquisitions of knowledge of the divine and the universals and also on the purpose of this knowledge. This school adopted a simplified version of Plotinus' and Proclus' metaphysics, which is evident in their repetitive and discursive commentaries on Plato, Aristotle, Porphyry and others.

TEODORSSON, Sven-Tage, "Anaxágoras y Plotino : el problema de la realidad ontológica de las cosas sensoriales", Cuadernos de filología clásica. Estudios griegos e indoeuropeos (11), 2001, 31-47 [rés. en angl.]. | La teoría de la materia de Anaxágoras parece haber sido malentendida o erróneamente interpretada desde la Antigüedad hasta nuestros días. El decisivo término spermata siempre ha sido mal interpretado. Se propone una nueva interpretación del mismo que hace inteligible la teoría de Anaxágoras como una parte integral de la discusión filosófica después de Parménides, y permite enlazar con los estoicos y Plotino.

—, « Anaxagoras and Plotinus : the problem of the ontological reality of the sensible things », in For particular reasons : Studies in honour of J. Blomqvist, ed. by A. Piltz, Lund, Nordic Academy Press, 2003, p. 311-325.

TESKE, R.-J., "The heaven of heaven and the unity of St. Augustine's Confessions", American Catholic Philosophical Quarterly (74, 1), 2000, 29-45. | The difference between the first ten books of the Confession and the last three has puzzled readers of the work. This article argues that it is Augustine's Christian and Neoplatonic understanding of the origin, nature, and destiny of human beings which unifies the work. It argues that, just as Augustine came to understand eternity and time in Book XI through his study of the books of the Platonists, so he came in Book XII to understand through Plotinus our origin in the heaven of heaven, our fall into these bodies, and our return to the fatherland from which we fell.

THALER, Naly, « Traces of Good in Plotinus's Philosophy of Nature: Ennead VI.7.1-14 », Journal of the History of Philosophy (49, 2), 2011, pp. 161-180. | The paper explores Plotinus's discussion in VI.7 of the place of teleological explanations in biology. The paper's main claim is that although Plotinus argues in the first three chapters that the use of teleological explanations is incompatible with the priority of Intellect over the physical world, his ultimate aim is not to prohibit the appeal to notions such as utility and benefit in the study of nature. Rather, in the first fourteen chapters of the treatise Plotinus attempts to show that not only animal organs, but their utility and benefits as well have their origin in Intellect.

THILLET, Pierre, « À propos du choix d'une variante chez Plotin (Enn. V 3 [49]. 7, 3) », Philosophie antique (9), 2009, p. 71-79.

—," Note sur les nécessités psychiques chez Plotin", Mélanges de l'Université Saint-Joseph (Beyrouth), 66, 1999-2003, p. 11-16. | Plotin, Enn. IV 4 [28] 39, 23-26, attribue à des causes naturelles (physikais anankais) ce qui vient d'en haut (ekeithen). La Théologie d'Aristote, VI §9, précise qu'il ne saurait s'agir de nécessités brutes (al-i?tiræræt al-sufliyya al-bahîmiyya), mais que ce sont des nécessités psychiques (al-?iræræt al-nafsiyya). La traducteur-adaptateur aurait eu un modèle grec avec "psychikais anankais". Thillet cherche à montrer que Plotin aurait écrit psychikais.

—, " Was the Vita Plotini known in Arab philosophical circles ? ", in Reading ancient texts : essays in honour of Denis O'Brien, vol. 2 : Aristotle and Neoplatonism, S. Stern-Gillet and K. Corrigan (eds), Leiden, Brill, 2007, p.199-210.

THOMAS, Thierry, " Sagesse et divinité chez Plotin et Origène ", Revue de philosophie ancienne (22, 1), 2004, 51-60.

TODD, Robert B, « 'His own side-show' : E. R. Dodds and Neoplatonic studies in Britain, 1835-1940 », Dionysius (23), 2005, p. 139-159. | Review of some of the salient facts about the study of Neoplatonism in Britain in the 105 years from 1835 (when Friedrich Creuzer's edition of Plotinus was published at Oxford) to 1940 (when A. H. Armstrong's first major publication on Plotinus appeared). This information throws light on the crucial decision made by E. R. Dodds (1893-1979) at the outset of his career to engage in the Neoplatonic studies that established his scholarly reputation over the next two decades.

TOKIC, Marko, "Plotinus' Concept of Noetic Matter on the Background of Aristotle's Usiology (in Croatian)", Filozofska Istrazivanja (108, 27:4), 2007, p. 855-866. | Based on the Z. book of Metaphysics, this paper presents Aristotle's concept of noetic matter and uses its theoretical background to interpret Plotinus's concept of noetic matter, contained primarily in his tractate Matter in Its Two Kinds. The paper aims to present and adequately argument the way in which Plotinus, in his interpretation of noetic matter, understands Nous in relation to Aristotle's usiological doctrine and in contrast to that of Plato's. This is particularly evident in the fact that Plotinus's 'nous', as a genus which comprises all ideas, is understood in the sense of Aristotle's logical doctrine of genus and species. Thus, this paper argues for the need to re-examine conventional understanding of Plotinus's philosophy as mere extension of Plato's philosophy.

TOMAR ROMERO, Francisca, "La dialéctica en Plotino (comentario al Tratado 13 de las "Enéadas") (I)", Espiritu (52, 128), 2003, 39-51.

—, "La dialéctica en Plotino (Comentario al Tratado 13 de las "Enéadas") (II)", Espiritu (52, 128), 2003, 227-248.

TONTI, Silvia L, "La reelaboración plotiniana de los megista gene platónicos : su aporte al problema de la alteridad", Synthesis (8), 2001, 121-136 [rés. en angl.]. | Se examina, según aparece en Sofista 253 b8-c3 y 255 e-256 d, la doctrina platónica de los megista gene, a saber, "ser, movimiento, reposo, mismidad" y "alteridad", y se establece una comparación con el tratamiento que de ellos hace Plotino en Enéadas 6, 2, (43) y 3, 6 (26). Para Platón, no todos los megista gene están a un mismo nivel ontológico, mientras que, para Plotino, los prota gene participan mutuamente entre sí y no se subordinan unos a otros. Platón nunca sugiere que haya participación recíproca entre el ser y el movimiento ; Plotino, en cambio, establece que los prota gene son los constitutivos dinámicos de la inteligencia. Platón aborda la problemática de la alteridad centrando su atención en el aspecto ontológico, al tiempo que contempla los aspectos metodológicos y epistemológicos, mientras que Plotino parte de cuestiones lógico-ontológicas para arribar a una concepción cosmológica de la materia inteligible.

—, Plotins Begriff der "intelligiblen Materie" als Umdeutung des platonischen Begriffs der Andersheit, Würzburg, Königshausen & Neumann, 2010.

TORCHIA, Natale Joseph, "Sympatheia in Basil of Caesarea's Hexameron: A Plotinian Hypothesis", Journal of Early Christian Studies (4, 3), 1996, 359-378.

TORNAU, Christian, "Wissenschaft, Seele, Geist : zur Bedeutung einer Analogie bei Plotin (Enn. IV 9, 5 und VI, 2, 20)", GFA (1), 1998, 87-111.

—, "Eros versus Agape? Von Plotins Eros zum Liebesbegriff Augustins", Philosophisches Jahrbuch (112, 2), 2005, p. 271-291.

—, "Plotinus' Criticism of Aristotelian Entelechism in enn. IV 7 [2],8(5).25-50", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 149-178.

—, « Der Eros und das Gute bei Plotin und Proklos », in Proklos. Methode, Seelenlehre, Metaphysik. Akten der Konferenz in Jena am 18.-20. September 2003, Herausgegeben von Matthias Perkams und Rosa Maria Piccione, Philosophia antiqua, 98, Leiden, New York, Köln, Brill, 2006, p. 201-229.

—, " Qu'est-ce qu'un individu ? Unité, individualité et conscience de soi dans la métaphysique plotinienne de l'âme ", Les études philosophiques (90, 3), 2009, 333-360. | Dans la discussion qui se poursuit parmi les spécialistes plotiniens sur les Formes d'individus, l'âme non descendue et le moi, la notion d'individualité est d'habitude considérée comme acquise. Le but de cet article est de montrer que Plotin soumet cette notion à une vérification rigoureuse. Dans le monde intelligible, l'individualité n'est pas incompatible avec l'universalité, car chaque individu intelligible est " un-et-multiple ", exactement comme l'Intellect universel lui-même. Cette compréhension plutôt platonicienne, anti-aristotélicienne, permet à Plotin d'expliquer l'immortalité personnelle - soit la persistance de l'âme de Socrate en tant que telle après la mort - en situant le principium individuationis des âmes dans l'Intellect lui-même (IV, 3[27], 5). Nos vrais mois, ou âmes individuelles non descendues, qui restent toujours dans l'intelligible et qui ont une connaissance totalement noétique, sont unies entre elles, avec les Formes et l'Intellect comme une totalité, tout en conservant leur individualité totale ; Plotin suggère même qu'elles soient des Formes (VI, 5 [23], 7). Rien ne prouve que Plotin distingue clairement les Formes des âmes non descendues, comme le prétendent certains savants. L'individualité empirique, qui exclut strictement l'unité avec les autres et avec le tout, est une forme insuffisante d'individualité qui appartient au monde sensible ; ses critères, ou plutôt ses limitations, ne sont pas valables pour la vraie individualité intelligible, ni pour le vrai moi.

—, « Augustinus, Plotin und die neuplatonische De anima-Exegese. Philosophiehistorische Überlegungen zur Theorie des inneren Wortes in De trinitate », in Taormina, Daniela P. (ed.), L'essere del pensiero: saggi sulla filosofia di Plotino, Napoli: Bibliopolis, 2010, p. 267-326.

—, « Bemerkungen zu Stephanos von Alexandris, Plotin und Plutarch von Athen », Elenchos (28, 1), 2007, p. 105-127. | L'intellect agent selon Plotin.

Tornau, Christian, « Augustinus und die intelligible Materie : ein Paradoxon griechischer Philosophie in der Genesis-Auslegung der 'Confessiones' », Würzburger Jahrbücher für die Altertumswissenschaft (34), 2010, 115-150. | Das « caelum caeli » in Conf. 12 ist zwar eine immer schon und in unverlierbarer Weise geformte intelligible Materie, doch wird es dadurch nicht zu der platonischen Welt des unveränderlichen Seins. Vielmehr hat seine Unveränderlichkeit einen instabilen Zug. Für Augustinus beschreiben die Worte « tenebrae erant super abyssum » in Gen 1, 2 keinen Urzustand der intelligiblen Schöpfung, sondern das Schicksal, das ihr gedroht hätte, wenn ihr nicht sogleich bei ihrer Erschaffung die Erleuchtung durch Gott zuteil geworden wäre. Da die gnadentheologische Fundierung dieses Sachverhalts erst mit der Nennung des Heiligen Geistes in Gen 1, 2 offengelegt wird, muss Augustinus seine Interpretation, die er in Conf. 12 selbst als vorläufig bezeichnet, beim Weiterlesen der Genesis revidieren. Diese Revision findet vor den Augen der Leser statt, weil Augustinus das Lesen und Verstehen der Bibel in den « Confessiones » als Prozess des Lernens und Belehrtwerdens durch Gott inszeniert. Mit Anhang : Plot. 2, 4, 5 als Quelle Augustins.

TOULOUSE, Stéphane, « Le véhicule de l’âme chez Plotin : de la réception d’une hypothèse cosmologique à l’usage dialectique de la notion », Études Platoniciennes : l’âme amphibie, études sur l’âme selon Plotin, vol. 3, Paris, Belles Lettres, 2006, p. 103-128.

TRABATTONI, Franco, « Libertà e autodeterminazione dell'essere umano in Plotino », in Anima e libertà in Plotino : atti del convegno nazionale, Catania, 29-30 gennaio 2009, a cura di Maria Di Pasquale BARBANTI e Daniele IOZZIA, Catania, CUECM, 2009, p. 189-211.

TRIBOLET, Serge, " Le sujet lacanien pour lire Plotin ", in Le moi et l'intériorité, études réunies par G. Aubry et F. Ildefonse, Paris, Vrin, 2008, 95-213.

TROTTA, Alessandro, Il problema del tempo in Plotino, introduzione di Werner Beierwaltes, Pubblicazioni del Centro di ricerche di metafisica, Temi metafisici e problemi del pensiero antico, Milano, Vita e Pensiero, 1997.

TURNER, John D., Sethian Gnosticism and the platonic tradition, Québec, Louvain, Paris, Presses Université Laval/Peeters, Bibliothèque copte de Nag Hammadi, 2001.

UCCIANI, Louis, "Horizontalité et verticalité chez Plotin", dans Logos et langage chez Plotin et avant Plotin, 317-328. | Plotin opère un renversement de Platon. Car là Platon pense sur le mode de l'horizontalité l'équivalence des essences, Plotin opère une hiérarchisation. Pour Plotin, l'horizontalité cède devant la verticalité et ce qu'elle induit de hiérarchie. Les hypostases, en ce sens, viennent poser une redistribution de la trame théorique initialisée par Platon: horizontalité et équivalence pour l'un, verticalité et hiérarchie pour l'autre.

ULLMANN, R. Aloysio, « Mensch und Freiheit in Plotins Enneaden », in Müller, Jörn, Roberto Hofmeister Pich (Hrsgg.), Wille und Handlung in der Philosophie der Kaiserzeit und Spätantike, Berlin/New York, de Gruyter, 2010, p. 195-209.

UÑA-JUáRES, Agustín, "Plotino: el sistema del Uno. Caracteristicas generales", Anales del Seminario de Historia de la Filosofia (19), 2002, 99-128. | Plotinus's thought is generally viewed as a "system", the One's system, which embraces and considers the totality as such, as a whole, ruled by the metaphysical law of the unity. Scholars as E. Brehier, J. Moreau, G. Reale, J. Igal, A. H. Armstrong...agree to it. The present study tries to make explicit and interpret it, examining some basic features, or general traits, which reveal the Plotinian doctrine from this same point of view. | El pensamiento de Plotino es interpretado como un " sistema ", el sistema del Uno, que abarca y considera la totalidad como un conjunto regido por la ley metafísica de la unidad. Este sistema es : total, circular, dinámico, " procesual " o genético, " arquológico " o principal, descendente y ascendente, jerárquico, teleológico y " destinal ", conceptual y místico, ontológico y ético, y contemplativo.

VANHAELEN, Maude, « Liberté, astrologie et fatalité: Marsile Ficin et le De fato de Plotin », Accademia: Revue de la Société Marsile Ficin (7), 2005, p. 45-60.

VASILIU, Anca, « La contemplation selon Plutarque et Plotin (retour sur le lien invisible) », in Vie active et vie contemplative au Moyen Âge et au seuil de la Renaissance, études réunies par C. Trottmann, Rome, École française de Rome, 2009, p. 43-65.

VASSALLO, Christian, La dimensione estetica nel pensiero di Plotino : Proposte per una nuova lettura dei trattati Sul bello e Sul bello intelligibile, Napoli, Giannini Editore, 2009. | Perché mai lo scultore avrebbe bisogno di digrossare il blocco di marmo che un altro artista, la natura, ha già a suo modo informato? L?arte dell?uomo parla forse un linguaggio diverso da quello della natura? L?unica soluzione potrebbe essere quella di attribuire all?artista plotiniano una responsabilità ed uno specifico ruolo nel mondo degli uomini: quello di riuscire a rendere percepibile il Bello intelligibile anche a quanti non riescono a coglierlo, come fa lui, nella propria mente. La bellezza della natura sarebbe ancora un?opera umanamente incompiuta, non certo per il vero artista ma per quanti fruiscono dell?arte, che hanno bisogno di percepire con i loro sensi la bellezza nella natura, che è bellezza eidetica e che, in quanto tale, solo il vero artista riesce a cogliere e a portare totalmente fuori. La creatività del genio non è dunque anarchica, non frivola, non decadente; e non genera nemmeno artifizi ingannatori poiché ha il potere anzi di disvelare e di diffondere la verità che è nella Bellezza: dal miracolo dell?intuizione dell?idea consegue la disciplina della responsabilità, della militanza quasi ?civile? che fa dell?artista plotiniano un cittadino di questo mondo, il quale combatte quanti da esso vorrebbero fuggire e dimostra con tutto se stesso che quanto molti attendono con impazienza lassù è già qui in mezzo a noi e lo sarà per sempre. La teoria estetica di Plotino si rivela alla fine non già un evangelo mistico, ma un velleitario progetto culturale fondato sull?arte e sul suo potere didascalico, un progetto che il filosofo avrebbe sicuramente tentato di attuare, se mai fosse riuscito a fondarla, nella sua Platonopoli, tradendo forse Platone nella misura in cui avrebbe affidato agli artisti il ruolo dal grande maestro assegnato ai filosofi nella sua Città ideale.

—, « Creazione E Mimesi: Analogie E Differenze Tra L'estetica Plotiniana E La Condanna Dell'arte Nel Libro X Della Repubblica Di Platone », Apuntes Filosoficos (34), 2009, p. 201-224. | The first chapter of the treatise On the Intelligible Beautiful (Enn. V, 8 [31]) provides an important starting point to analyse the relations between the Plotinian and Platonic aesthetics. Against the traditional concept of mimesis, Plotinus raises some objections that seem to contradict the theories of Plato in Resp X. After a rereading of basic passages of the Platonic dialogues (from Republic to Sophist), the essay comes back to the Enneads and tries to understand the reasons of the Plotinian "turn".

—, « Il bello e l'armonia invisibile : per un'analisi dei rapporti tra Eraclito e l'estetica di Plotino », Incidenza dell'Antico : dialoghi di storia greca (6), 2008, p. 273-284.

—, « Contributi per una definizione della simmetria in Plotino », Atti della Accademia di Scienze morali e politiche della Società nazionale di Scienze, Lettere ed Arti di Napoli (118), 2007-2008, p.153-169. | Nelle « Enneadi » la categoria della simmetria è uno degli elementi che consentono il compimento del kalon e sembra tributaria più del pensiero eracliteo che di quello platonico.

VASSILOPOULOU, Panayiota, "Plotinus and Individuals", Ancient Philosophy (26, 2), 2006, p. 371-383.

—, "Sages of old, artists anew: Plotinus' 'Enneads 'IV.3[27].11", Classical bulletin (81, 1), 2005, p. 35-49.

—, "Creation or Metamorphosis? Plotinus on the Genesis of the World", in Neoplatonism and Western Aesthetics, 207-228.

—, " From a Feminist Perspective: Plotinus on Teaching and Learning Philosophy ", Women: a Cultural Review (14, 2), 2003, p. 130-143. | Vassilopoulou discusses Plotinus' educational practice as it may be reconstructed from his biography and texts. She concentrates on Plotinus' views on the role of women manifested in his revision of traditional metaphors that accentuate women's dependent status, the overall significance of the employment of metaphors within a philosophical context, and the ensuing conception of dialectic and rationality. Her analysis indicates that Plotinus' practice of teaching and learning philosophy reflects contemporary feminist values. Her claim is that a reading of Plotinus from a feminist perspective has much to contribute to contemporary debates raised in the context of feminist pedagogy and theory.

VENESIO, G., "Il problema del male in Plotino", dans Filosofia, religione, nichilismo. Studi in onore di Alberto Caracciolo, G. Moretto & D. Venturelli, Naples, Morano, 1988, 295-312.

VERNIER, J.-M., " Commento a Plotino, Enneadi VI, 6 ", Divus Thomas (97, 3), 1994, 151-185. | L'A. se propose de commenter philosophiquement le sixième livre de la sixième Ennéade de Plotin. Il joint une traduction italienne du passage en question puis il en fait un commentaire linéaire dans une analyse littéraire qui établit des parallèles avec divers ouvrages de Platon et d'Aristote. Les thèmes abordés sont familiers de Plotin : la relation qui unit l'Etre, l'Un et le multiple. Pour la version française du commentaire, voir ma bibliographie plotinienne chez Brill, n. 1461.

VESCOVINI, G.F., "L'espressivitá del cielo di Marsilio Ficino, lo Zodiaco medievale e Plotino", Bochumer Phil. Jarhbuch (1), 1996, 111-125.

VICENTE GARCIA (De), Luis Miguel, " Plotino y el problema de las estrellas: una solucion para los neoplatonicos ", Revista Espanola de Filosofia Medieval (7), 2000, 189-196. | The Plotinian way of reading the relationship between stars and human issues as a matter of synchronicity rather than the traditional cause-effect relationship proposed by astrology was followed by the humanists in general. The symbolic power of signs is based on inspiration more than on rational discourse, and it can be related by wise men to other symbolic languages, including literature, with which it shares many devices. The wise man, according to the neo-Platonic humanists, knows how to interpret the symbols, how to read one thing in another, uncovering the meaning of universal analogy

VIDART, Thomas, « “Il faut s’enfuir d’ici” : la relation de l’homme au monde », Études Platoniciennes : l’âme amphibie, études sur l’âme selon Plotin, vol. 3, Paris, Belles Lettres, 2006, p. 141-152.

VIGLAS, Katelis, " L'expérience de l'instant métaphysique : La contribution de Plotin au problème 'éternité et temps' ", Philotheos (6), 2006, pp. 131-143.

—, " The consideration of the world as an ensouled living being (Plotinus)", Philotheos (4), 2004, 237-247.

—, « 'Une sensation plus véritable' : la relation entre l'intellection et la sensation selon Plotin », Laval théologique et philosophique (66, 1), 2010, p. 33-43.

VIGO, Alejandro G., « Intelecto, pensamiento y conocimiento de sí : la estructura de la autoconciencia en Plotino (V 3) », Acta philosophica roma (8, 1), 1999, p. 45-68.

VILLENEUVE, Julien, « Bonheur et vie chez Plotin, Ennéade I.4.1-4 », Dionysius (24), December, 2006, p. 65-74. | The first four chapters of Ennead I.4 (On Eudaimonia) have traditionally been read as a polemic against Aristotle (besides, of course, some passages dealing with Epicurean and Stoic positions). I argue that this attribution is implausible, and suggest that it is better to understand this passage as Plotinus's defense of a certain number of truths, articulated by Aristotle yet Platonic in essence, against their misinterpretation by the Peripatetic school. I give some reasons to suspect that Alexander of Aphrodisias might be specifically targeted by this defense.

VITIELLO, V., "Dove abita Dio? La divinità in Plotino e Agostino", Asprenas, 1990, 195-212.

VORWERK, Matthias, "Citizenship of the Heavenly Fatherland: A Platonist Alternative to the Stoic Concept of Cosmopolitanism", in Polis and Cosmopolis: Problems of a Global Era, ed. by K. Boudouris, vol. 2, Athens, Ionia Publications, 2003, p. 230-240. | In Ennead V 9.1 Plotinus introduces the concept of the heavenly fatherland in opposition to Epicurean and Stoic materialism. Although this notion has its roots mainly in Platonic texts, Plotinus' elaboration on it seems to be motivated by a desire to reject the Stoic idea of cosmopolitanism. The philosopher is not a citizen of the visible but of the intelligible cosmos.

—, "Plato on Virtue: Definitions of sophrosunè in Platos's Charmides and in Plotinus 1.2 (19)", American Journal of Philology (122, 1), 2001, 29-47 | The pattern of four levels that Plotinus infers from Plato can be applied to "Charmides" if we suppose that the definitions proposed in that dialogue are not proven wrong, an assumption that can be verified by Plato's later statements on sophrosune. The application of Plotinian theory of the stages of virtue, which rests on an interpretation of central Platonic dialogues, can help us to see that the attempts at defining sophrosune in "Charmides" do not result in aporia. Only in the light of Plato's philosophical system as presented in the nonaporetic dialogues are we able to achieve a comprehensive understanding of the aporetic ones.

—, « Maker or Father? The Demiurge from Plutarch to Plotinus », in One Book: The Whole Universe: Plato's 'Timaeus' Today, Mohr, Richard D. (ed), Las Vegas, Parmenides Publishing, 2010, pp. 79-100. | Matthias Vorwerk's essay "Maker or Father? The Demiurge from Plutarch to Plotinus" explores the Middle Platonists' varying treatments of Plato's description of the Demiurge as both a maker and a father -- in order to understand what Plato himself might have meant by this somewhat puzzling double designation. Fathers typically produce natural objects of the same type as themselves, while makers, at least in the obvious cases, produce artificial objects, which in consequence are different in kind from themselves. Drawing on Middle Platonic conceptual schemes, Vorwerk concludes that in the Timaeus the Demiurge is a father in relation to the cosmos taken as a whole, which is a living being, but he is a maker in relation to the constituent or material parts of the cosmos.

WAGNER, Michael F., "Real Time in Aristotle, Plotinus, and Augustine", The Journal of Neoplatonic Studies (4, 2), 1996, 67-116.

—, "Plotinus, Nature, and the Scientific Spirit", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 277-329.

—, "Scientific Realism and Plotinus' Metaphysic of Nature", in Neoplatonism and Contemporary Thought, Part I, 13-72.

—, The Enigmatic Reality of Time : Aristotle, Plotinus, and Today, Leiden, Brill, 2008.

WEAR, Sarah Klitenic, « Oral Pedagogy and the Commentaries of the Athenian Platonic Academy », Dionysius (24), December, 2006, p. 7-20.

WEGGE, Glen Thor, Musical references in the Neoplatonic philosophy of Plotinus, 1999, 115 p. | Thesis (Ph. D.): Indiana University, Bloomington (Ind.).

WEIL, Eric, Ficin et Plotin, édité, présenté et commenté par Alain Deligne, traduit avec la collaboration de M. Engelmeier, Paris, L’Harmattan, 2007. | Dans cet inédit, le jeune Eric Weil (1904-1977) tente de cerner tous les changements qui affectent la période allant du IIIe siècle - Plotin meurt en 270 - au XVe siècle florentin, qui se clôt avec le De vita triplici (1489) du philosophe, prêtre et médecin M. Ficin (1433-1499). De cet impressionnant tableau, où se mêlent érudition et démonstration philosophique, surgit alors l'image d'un monde religieux qui, en passant par maintes figures du néoplatonisme, se sécularise par voie de magie astrale jusqu'au Byzantin Pléthon (1355-1452), et ce à mesure que disparaît la certitude du salut de l'âme. Pour être apprécié à sa juste valeur, ce manuscrit doit être inséré dans ce que l'on connaît déjà : l'œuvre de Weil, d'une part, et d'autre part, le cercle que représentent les savants regroupés à Hambourg autour de la célèbre Bibliothèque d'Aby Warburg, que Weil a fréquentée à la fin des années 20. Bien que son objet de recherche fût lointain, Weil ne pouvait cependant pas ne pas faire le lien entre l'évolution mondaine du néoplatonisme et sa propre époque, en voie de sécularisation avancée. Cette publication ne devrait donc pas seulement intéresser les lecteurs avertis de Weil, mais également les historiens de la philosophie et théologie antique, médiévale et renaissante, les historiens de la médecine, les orientalistes, les comparatistes ou encore les sociologues de la sécularisation.

WESTRA, Laura S., "Freedom and Providence in Plotinus", in Neoplatonism and Nature, Studies in Plotinus' Enneads, 125-148. | Réimpression avec modifications de L. Westra, Plotinus and Freedom: A Medidation on Enneads VI, 8, Studies in the History of Philosophy, 9, Leiston, Edwin Meller Press, 1990, p. 147-174.

—, "Plotinian Roots of Ecology, Post-Normal Science and Environmental Ethics", in Neoplatonism and Contemporary Thought, Part II, 29-49.

WHITE, David A.; Pang White, Ann A., " On the Generation of Matter in Plotinus' Enneads ", Modern Schoolman (78, 4), May 2001, 289-299. | There has been some controversy about whether or not in the Enneads sensible matter is generated by a higher principle. If not, is sensible matter eternally self-subsisting? If so, what precisely is the manner of its generation? H.-R. Schwyzer argued that sensible matter is not generated because generation implies corruption. Kevin Corrigan, on the contrary, argued not only that sensible matter is generated but also that there are multiple generations of such matter. In this paper, the authors re-examine some key texts and conclude that a careful reading of the Enneads indicates that neither Schwyzer's nor Corrigan's account is plausible. Rather, in the Enneads both intelligible matter and sensible matter are generated by higher principles in the sense that both eternally depend on these higher principles for their existence but not insofar as they have a beginning in time. Moreover, there is exactly one generation of sensible matter rather than multiple generations.

WILBERDING, James, "Aristotle, Plotinus and Simplicius on the Relation of the Changer to the Changed", Classical Quarterly (55, 2), 2005.

—, " "Creeping Spatiality": The Location of Nous in Plotinus' Universe ", Phronesis (50, 4), 2005, 315-334. | There is a well-known tension in Plotinus' thought regarding the location of the intelligible region. He appears to make three mutually incompatible claims about it: (1) it is everywhere; (2) it is nowhere; and (3) it borders on the heavens, where the third claim is associated with Plotinus' affection for cosmic religion. Traditionally, although scholars have found a reasonable way to make sense of the compatibility of the first two claims, they have sought to relieve the tension generated by (3) by both downplaying the importance of cosmic religion to Plotinus and reinterpreting his spatial language metaphorically. In this paper I argue that both of these maneuvers are unsatisfactory. Rather, it is possible to reconcile Plotinus' metaphysics with the world-view of cosmic religion (CR world-view), i.e., to retain the spatial sense of Plotinus' language without making his metaphysics incoherent. In the first part of this paper, I show that cosmic religion is not just an awkward appendage to Plotinus' metaphysics. After explaining what cosmic religion involves, I argue that the CR world-view is in fact central to his natural philosophy. Then, I turn to the problem of the compatibility between cosmic religion and Plotinus' thought. By carefully considering how Aristotle's Prime Mover is present to his universe, I show how we can make claims (2) and (3) compatible for Plotinus. Then, I argue that Plotinus' own account of the omnipresence of soul and its powers' actualizations in particular locations provides a parallel to the problem of the compatibility between (1) and (3), and further that these two accounts can be combined to resolve completely the tension between the CR world-view and Plotinus' metaphysics. In the final section, I discuss the implications this has for our understanding of the soul's ascent and descent.

—, "Porphyry and Plotinus on the Seed", Phronesis (53, 4-5), 2008, p. 406-432. | Porphyry's account of the nature of seeds can shed light on some less appreciated details of Neoplatonic psychology, in particular on the interaction between individual souls. The process of producing the seed and the conception of the seed offer a physical instantiation of procession and reversion, activities that are central to Neoplatonic metaphysics. In an act analogous to procession, the seed is produced by the father's nature, and as such it is ontologically inferior to the father's nature. Thus, the seed does not strictly speaking contain a full-fledged vegetative soul. Rather, it acquires its vegetative soul only while it is being actualized by an actual vegetative soul. This actualization takes place primarily at conception, where the seed as it were reverts back and becomes obedient to the mother's nature, but continues through the period of gestation. In this way, Porphyry can account both for maternal resemblance and for ideoplasty. He uses the Stoic language of complete blending to describe the mother's relation to the seed and embryo, and this reveals that he thinks of individuals as having their own unique individual natures (as opposed to sharing in a single universal nature). In the course of developing this theory, Porphyry makes significant revisions to his philosophical predecessors' views in both embryology and botany. He revises Aristotle's verdict on the relative importance of the female in generation as well as Theophrastus' explanation of the biological mechanics of grafting. Although Plotinus nowhere addresses embryology in the same detail as Porphyry does, we can conclude from his remarks on seeds and plants that his own views were similar to those of his student.

—, " Automatic action in Plotinus ", Oxford studies in ancient philosophy (34), 2008, p. 373-407. | The difference between the contemplative man and the practical man can be bridged by a theory of « automatic action » according to which a person can act, and act morally, without compromising his contemplation. An examination of texts from Enn. III, 8 (30) dealing with praxis shows that even the sage - to the extent that the sage really exists and is not merely an ideal - will at times encounter obstacles that draw him out of his contemplative state. When such obstacles are present, the sage will maintain his normative directedness to the intelligible world while directing his attention to the sensible world.

—, « Intelligible Kinds and Natural Kinds in Plotinus », Études Platoniciennes (8), 2011, p. 53-73.

WILDBERG, Christian, "Pros to telos: Neuplatonische Ethik zwischen Religion und Metaphysik", in Metaphysik und Religion, Akten des Internationalen Kongresses vom 13.-17. März 2001 in Würzburg, Herausgegeben von Theo Kobusch und Michael Erler, K G Saur München, Leipzig 2002, p. 261-278.

—, " A world of thoughts : Plotinus on nature and contemplation ", in Physics and Philosophy of Nature in Greek Neoplatonism, R. Chiaradonna & F. Trabattoni (eds), Leiden, Brill, 2009, p. 121-144.

WILLIAMS, Thomas, "Augustine vs Plotinus. The uniqueness of the vision at Ostia", in Medieval philosophy and the classical tradition. In Islam, Judaism and Christianity, edited by J. Inglis, New York, Routledge, 2003,169-179.

WOLFE, Kenneth, « The status of the individual in Plotinus », in Ancient Models of Mind, Studies in human and divine rationality, edited by A. Nightingale and D. Sedley, Cambridge, Cambridge University Press, 2011, p. 216-224.

WORMS, Anne-Lise, "Ivresse de l'âme et santé du corps : à propos de l'interprétation allégorique du " Banquet " de Platon (203 B) dans le traité III, 5 (50) des " Ennéades " de Plotin" [rés. en grec et en angl.], in Vin et santé en Grèce ancienne : actes du colloque organisé à l'université de Rouen et à Paris (Université de Paris IV Sorbonne et ENS) par l'UPRESA 8062 du CNRS et l'URLLCA de l'Université de Rouen, 28-30 septembre 1998, éd. par Jacques Jouanna et Laurence Villard ; avec le concours de Daniel Béguin, Athènes, école française d'Athènes, 2002, 233-241.

—, « Plotin: un anti-hédonisme? », in Le plaisir : Réflexions antiques, approches modernes, sous la direction de René Lefebvre et Laurence Villard, Mont-Saint-Aignan, Publications des Universités de Rouen et du Havre, 2006, p. 147-158.

—, " Maîtrise de soi et impassibilité de l'âme chez Plotin ", in Faiblesse de la volonté et maîtrise de soi: Doctrines antiques, perspectives contemporaines, Lefebvre, René & Alonso Tordesillas (eds), Rennes, Presses Universitaires de Rennes, 2009, p. 145-158. | L'étude aborde le problème central que soulève le Traité 26 (III, 6) : comment maintenir la thèse de l'impassibilité essentielle de l'âme tout en intégrant l'idéal de maîtrise de soi commun à Socrate et aux stoïciens, qui semble pourtant suggérer que l'âme peut pâtir ? La solution du paradoxe repose sur une conception spécifique de l'âme ou du " moi " et sur une redéfinition de la notion de vertu, moyennant une transformation de la figure traditionnelle du sage.

—, « La beauté d'Hélène ou la médiation du Beau dans les Traités 31 (V,8) et 48 (III,3) de Plotin », Méthodos (10), 2010. | Lorsqu'il fait référence, dans les traités 31 (V,8) et 48 (III,3) à la beauté d'Hélène, Plotin reprend un topos de la littérature grecque antique. Après avoir rappelé les différentes interprétations de cette figure controversée, on examine ici la façon dont Plotin, tout en rejoignant certaines de ces interprétations, retravaille ce topos (dans le cadre de sa polémique contre les Gnostiques) pour lui donner un sens nouveau.

WOYKE, Andreas, "Die systematische Bedeutung antiker Zeitphilosophie", Zeitschrift für Philosophische Forschung (60, 3), 2006, p. 421-440. | Die antike philosophische Reflexion über das Wesen der Zeit und die Beziehungen der Zeit zu Welt und Mensch (insbesondere in Platons " Timaios ", Aristoteles' " Physik " und Plotin, Enn. 3, 7) liefert wichtige Anknüpfungspunkte für spätere Konzeptionen. In systematischer Perspektive lassen sich insofern Brücken von der antiken Zeitphilosophie zu mittelalterlichen und neuzeitlichen Zeit-Diskursen schlagen. Anknüpfungspunkte ergeben sich u. a. durch die Priorität der Zeit gegenüber dem Raum, das Problem einer Verräumlichung der Zeit, die Relation der Zeit zur Ewigkeit und das Verhältnis der Zeit zur Veränderlichkeit und Endlichkeit menschlichen Lebens. Aber in einer philosophisch-hermeneutischen Perspektive sollten dabei nicht die zentralen Unterschiede zwischen der antiken Ontologie und den Ontologien späterer Zeiten übersehen werden.

—, « Antike Konzepte einer eudämonistischen Ethik und ihre Beziehungen zum mythischen Glücksverständnis: Exemplarische Interpretationen zu Platon, Aristoteles, Epikur und Plotin », Perspektiven der Philosophie: Neues Jahrbuch (35), 2009, p. 67-113. | Das Glücksverständnis des griechischen Mythos lässt sich als "tychisch" charakterisieren, da es die Unverfügbarkeit und Wandelbarkeit des Glücks betont. Bei unterschiedlichen Autoren der archaischen Dichtung finden wir den Appell zur emotionalen Beherrschtheit angesichts des wandelbaren Schicksals, die Betonung der ästhetischen Erfahrung, die Heroisierung der Jugend und die Vorstellung des Hereinragens des Göttlichen ins eigene Dasein angesichts von persönlichem Erfolg. Die Konzepte einer eudämonistischen Ethik greifen dieses Glücksverständnis auf und verknüpfen es in unterschiedlicher Weise mit den Prämissen einer vernünftigen Lebensorientierung. Ihre Gemeinsamkeiten und Unterschiede werden vor dem Hintergrund der mythischen Ontologie näher beleuchtet. Im Einzelnen geht es um das Verhältnis zwischen Ideenschau, Ästhetik und Erotik bei Platon, um die immanentistische Ethik des Aristoteles, um den negativen Hedonismus bei Epikur und um den Sprung in die Transzendenz bei Plotin.

WURM, Achim, Platonicus amor: Lesarten der Liebe bei Platon, Plotin und Ficino, Berlin, De Gruyter, 2007.

YARZA, Ignacio, "Anotaciones sobre la relacion en Plotino", Anuario Filosófico (33, 1), 2000, 279-290. | At first sight, while taking into account the harmony of sensible reality, relation would seem to be a fundamental category of Plotinian thought. However, when one considers the references within the Enneads to relation, one discovers that this way of being should remain excluded from the supersensible realm and that, in last analysis, it only represents a weak surrogate within the sensible world for the unity proper to intelligible reality. The connection between the hypostases and between them and sensitive reality cannot be explained by means of relation.

YHAP, Jennifer. Plotinus on the soul. A study in the metaphysics of knowledge, Selinsgrove (pa.), Susquehanna University Press, London, Associated University Presses, 2003.

YOUNT, David, J. Plotinus the Platonist : a comparative account of their mysticism, epistemology, metaphysics, and ethics, Las Vegas, Parmenides, 2010.

ZAMBON, Marco, "Il significato filosofico della dottrina dell' ókhema dell'anima", in Studi sull'anima in Plotino, a cura di Riccardo Chiaradonna, Bibliopolis, Napoli, 2005, 305-335.

—, " Edizione e prima circolazione degli scritti di Plotino : Porfirio ed Eusebio di Cesarea ", in Plotino e l'ontolologia, a cura di Matteo Bianchetti, Milano, Albo versorio, 2006, 55-78.

ZAMORA CALVO, José María, La génesis de lo múltiple : materia y mundo sensible en Plotino. Valladolid, Universidad de Valladolid, Secretariado de Publicaciones, 2000.

—, "Plotino (1987-1996): Una bibliografía", Diadoché (4, 1-2), 2001, (Suplemento), 47 pp. | Continuation de la bibliographie de Kevin Corrigan et Padraig O'Cleirigh, "The course of Plotinian scholarship from 1971 to 1986", ANRW, 31.1, 1987, 571-623.

—, "La concepción plotiniana del alma como logos de la Inteligencia", Estudio Agustiniano (31), 1996, 333-342.

—, "El "receptaculo de las formas" en Plotino", Epimeleia (8, 5), 1999, 27-52.

—, "Entre la academia y el pórtico: La sympátheia en Plotino", Revista Latinoamericana de Filosofia (29, 1), 2003, 97-121. | Plotinus' notion of sympátheia, however, is different from that of stoicism. According to Plotinus, we can only find sympátheia in the structure of an organism; yet, unlike the stoicism, for him the soul is not bodily and belongs to the transcendent world.

—, " La materia en la Enéada VI de Plotino ", in Actas del XI congreso español de estudios clásicos : (Santiago de Compostela, del 15 al 20 de septiembre de 2003). 1, ed. por Antonio Alvar Ezquerra y José Francisco González Castro. Madrid : Ed. Clásicas, 2005, p. 407-416. | Se estudia el problema de la materia en Plotino a través del análisis de las siguientes cuestiones : la crítica de Plotino a la ousia sensible aristotélica ; la oposición a la concepción estoica en el debate sobre la materia, donde Plotino utiliza el término onkos ; y, por último, el no-ser (me on) de la materia, que no se identifica con el " no-ser absoluto ", sino sólo con el " distinto del ser ". Para Plotino el sustrato de todo cambio es la materia. Asimismo, la materia, como se opone al ser, es un no-ser, pero ese no-ser es el contrario no del ser, sino de la ousia. Puesto que la ousia es un bien, su contrario es un mal, un mal absoluto. La materia es anterior a las cosas sensibles, pero posterior a todas las inteligibles.

—, « La noción de amistad en Plotino », in La amistad en la filosofía antigua, J.M. Zamora Calvo (ed.), Madrid, Universidad Autónoma de Madrid, 2009, p. 169-186. | Se ofrece una reconstrucción del tema de la amistad en los textos de las « Enéadas » de Plotino. Se muestra cómo la amistad se inscribe de manera primordial en la filosofía del alejandrino, resultando compatible con la sabiduría, lo que hace de ella un concepto fundamental de su teoría ética.

ZHYRKOVA, Anna, " Plotinus' Conception of the Genera of Sensibles ", Dionysius (26), 2008, p. 47-59.

ZIERL, Andreas, Pensiero e parola in Plotino, Memorie dell'Istituto Italiano per gli Studi Filosofici, 30, Napol, Bibliopolis, 2006.

ZILLES, U., " A imortalidade da alma em Platão e Plotino", Veritas (48, 4), 2003, 603-612. | This article deals with the question of the immortality of the soul, which has been thematized throughout millennia, both in the realm of religion and in philosophy. It begins with a definition of what is understood by immortality and, in a second moment, it explores this issue in two exponents of ancient philosophy, Plato and Plotinus.

ZIZI, P., "Il problema dell'Essere-Dio nei frammenti di Numenio di Apamea. Fra il neopitagorismo e il medioplatonismo e preludio a Plotino", Rivista rosminiana di filosofia e di cultura (90), 1996, 161-166.

ZORE, Franci, "Limits of Philosophical Knowledge in the Platonism of Plotinus and Plethon (in Croatian)", Filozofska Istrazivanja (108, 27:4), 2007, p. 867-884. | One of the key aspects of philosophizing is the question of possibility of knowledge or intelligibility and predicability of the ultimate. Although the question of that which is first (ground, One, God) is a fundamental metaphysical question, it touches upon the very limits of human cognitive abilities. Already in Plato, we can find passages where he tackles this problem, and the problem becomes even more acute later in Platonism. In Plotinus, the One as such cannot be intellectually grasped; it can be reached only in mystical union. In the same fashion, almost a thousand years later, Plethon, with all his religious heterogeneity, persists in the absolute transcendent divine. However, this claim of the limits of reason and philosophical language -- and with it philosophy as such -- implies the awareness of the ontological and linguistic level, on which we stand, rather than the abolition of philosophy, which is as such basically related to reason and language. In this sense, the intelligible One is not the One as such, just as the image (icon) of God and the intelligible God are not God as such. With this, the question as to the possibility of perception and cognition is further deepened through the question of the possibility of being.

ZWOLLO, Laela, « Plotinus' doctrine of the 'logos' as a major influence on Augustine's exegesis of Genesis », Augustiniana (60, 3-4), 2010, p. 235-261.

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