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Études sur Plotin

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.

—, « Il 'noeîn' parmenideo (DK 28 B3) nella concezione plotiniana del 'Noûs' », Methodos: Savoirs et Textes (16), 2016. | L'examen de la façon dont Plotin interprète la notion de noein dans Parménide (en particulier dans le fr. 3 Diels-Kranz) et l'identité de l'être et de la pensée éclaire la nature et la fonction ontologique et métaphysique de l'hypostase plotinienne du noos. Plotin remanie en profondeur la conception parménidienne de noein, qui peut être mise en perspective avec l'ontologie platonicienne et la métaphysique néoplatonicienne.

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 Plotinus'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.

—, « One of a kind: Plotinus and Porphyry on unique instantiation », in : Universals in ancient philosophy, Riccardo Chiaradonna (ed.), Pisa, Edizioni della Normale, 2013, p. 329-351.

—, Studies on Plotinus and al-Kindi, Aldershot, Variorum, 2014. | Recueil de travaux publiés entre 2001 et 2013.

AFTERMAN, Adam. - From Philo to Plotinus : the emergence of mystical union. The Journal of Religion, 2013 93 (2) : 177-196. | The Neoplatonic scheme of elevation, illumination, and « unio mystica », absorbed later into the three monotheistic traditions, has an important precedent and possible source in Philo's allegorical commentary on the Torah. Philo's interpretation of the biblical commandment to « cleave » to God as mystical union is a fascinating moment when « theistic union » was born out of a synthesis of Platonism and Philo's Judaism.

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.

—, « L' 'extase mystique' dans la tradition platonicienne : Philon d'Alexandrie et Plotin », The Studia Philonica annual : studies in Hellenistic Judaism (22), 2010, p. 53-82.

—, « Les dérivés préfixaux du verbe aploô dans les écrits de la tradition platonicienne après Plotin », Philologus (157, 1), 2013, p. 70-86 | In the Platonic tradition after Plotinus (Syrianus, Proclus, Damascius, Pseudo-Dionysius Areopagite), the verb uperaploumai, originally signifying : « to be spread out over », acquires the particular philosophical meaning « surpass in simplicity », but it does not have this meaning in « De mysteriis Egyptorum » of Iamblichus. Later, in Damascius, the philosophical signification of verbs of the root apl- is extended to anaploô, which begins to signify « simplify », and not « unfold ».

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.

—, « Le traité de Plotin Sur les trois substances qui sont des principes dans le corpus néoplatonicien arabe », Studia Graeco-Arabica (Pisa) (2), 2012, p. 281-302.

—, « The textual tradition of the Graeco-Arabic Plotinus. The Theology of Aristotle, its «ru'us al-masa'il», and the Greek model of the Arabic version », in The letter before the spirit : The importance of text editions for the study of the reception of Aristotle, Edited by Aafke M.I. van Oppenraay; with the collaboration of ResianneSmidt van Gelder-Fontaine, Leiden, Brill, 2012, p. 37-71.

—, « Hellenistic philosophy in Baghdad. Plotinus' anti-Stoic argumentations and their Arabic survival », in Studia Graeco-Arabica (5), 2015, p. 165-204.

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.

ASLAM, Constantin, « Between Sensitive and Intelligible, Coordinates of Aesthetic Thinking in Plotin's Metaphysics (in Romanian) », Revista de Filosofie (Romania)(61.6), Nov-Dec 2014, p. 613-630. | This article investigates the logical connections between Plotin's metaphysics and his aesthetical thinking in the larger context of the Greek philosophy paradigm. The text of the article proves that Plotin submits a change of perspective in the aesthetic Greek thinking by using at least three themes of reflection: the analysis of the conditions in which the experience of beauty takes place, the conception of the beauty as brightness, and the conceptual determination of an inspired thinking, that is able to create new forms.

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.

—, « Le théurge comme dispensateur universel de la grâce : entre les « Oracles chaldaïques » et Jamblique », Revue d'études augustiennes et patristiques (61, 1), 2015, p. 41-68 | In the « Chaldaean Oracles » Iamblichus discovered the figure of the theurgist, which he used as a tool for the construction of a universal theory of grace to challenge the Christian and the Gnostic eschatological positions. Maintaining a proper balance between the liberal anthropology of Plotinus and the elitist anthropology of the « Oracles », Iamblichus opened up the spiritual path to anyone who wished to enter on it and, pushing the exegesis of Chaldaean theology to its limit, he introduced the concept of grace by proxy. Theurgy was no longer the exclusive prerogative of a hereditary caste, but became the heritage of the whole of mankind.

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.

—, « Procession et sécession : Le problème de la "descente" de l'âme en Enn., IV, 8 [6] », Philosophia (42), 2012, p. 270-278.

—, « 'Comprendre et se taire' : Plotin et les discours du silence », in Silence et sagesse : de la musique à la métaphysique : les anciens Grecs et leur héritage, sous la dir. de Laurence Boulègue, Pierre Caye, et al. collab. de Catherine Flament, Paris, Classiques Garnier, 2014, p. 273-289.

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.

BAL, Gabriela, « A influência da 3ª hipótese do « Parmênides » de Platão na filosofia de Plotino e Jâmblico », Archai (10), 2013, p. 113-126 | Se considera la influencia de la segunda parte del « Parménides » de Platón, y más concretamente de su 3ª hipótesis, en Plotino y en Jámblico.

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.

BANNER, Nicholas, Philosophic silence and the 'One' in Plotinus, Cambridge, Cambridge University Press, 2018.

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

—, « Exemplo ou contraexemplo ? : o caso de uma estátua nas « Enéadas » de Plotino », Archai (10), 2013, p. 73-84. | Se reflexiona sobre un ejemplo ofrecido por Plotino (el de la estatua de Zeus Olímpico de Fidias en 8 [31], 38-40) para ilustrar una teckne que no es mímesis de la naturaleza. Se intenta comprobar si el Zeus de Fidias ejemplifica realmente una teckne de este tipo, analizando la consistencia del ejemplo y su coherencia con las consideraciones de Plotino sobre la belleza y las artes. Se reconoce en cualquier caso que el análisis no es concluyente.

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.

BASTITTA, Francisco, « Ser lo que quieras: la libertad ontológica en Plotino y Gregorio de Nisa », Teología y Vida (58, 4), 2017, 473-487. | A mediados del siglo 20, J. Gaïth señalaba la posible influencia de Enéadas VI 8 (39) de Plotino sobre la teoría de la voluntad divina de Gregorio de Nisa. En ese tratado, a pesar de ser consciente de la impropiedad de todo lenguaje para describir lo Uno, Plotino le atribuye los clásicos distintivos del obrar humano : voluntad, libertad, autodeterminación, aunque elevados al grado absoluto. Se analiza la recepción y transformación de esta teoría en Gregorio de Nisa y sus corolarios antropológicos, en los que extiende la virtualidad de la libertad humana al plano ontológico.

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.

BERNO, Francesco, « Rethinking Valentinianism: Some Remarks on the Tripartite Tractate, with special reference to Plotinus' Enneads II, 9 », Augustinianum (56, 2), 2016, p. 331-345.

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, « O desejo e a experiência do Uno em Plotino », Philosophica (Lisboa) (40, 1), 2005, 29-44.

—, "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 Lins, "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.

—, « A ascensão da alma nas Enéadas de Plotino », Revista de Filosofia (Spain) (40, 1), Jan-June 2015, p. 29-44. | According to Plotinus, it is possible for the soul of the philosopher to follow a way of ascension towards the superior realities. This way is composed of two parts.The first one goes from the sensible world to the intellect and the second, from the intellect to the One. In this paper, I investigate the trópos and mekhanaí, as Plotinus writes in I, 6, necessary to this journey.

—, « Estados de consciência e níveis do « eu » em Plotino », Archai (10), 2013, p. 95-102 | Algunos estudiosos consideran que el « yo » de Plotino es un « yo » móvil. Sin embargo, determinados pasajes de las « Enéadas » afirman que el « yo » es el alma. Partiéndose de esos pasajes, se plantea el « yo » de Plotino, no como un « yo » móvil, sino como un alma que posee diferentes niveles de sí y de conciencia.

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.

—, « The philosopher and the magician (Porphyry, Vita Plotini 10.1-13), in Antike Mythen: Medien, Transformationen und Konstruktionen, grsg. Von E. Dill und Ch. Walde, Berlin/New York, De Gruyter, 2009, p. 189-302.

—, « A oposição « phúsis/tékhne » em Plotino », Archai (10), 2013, p. 63-72 | En contra de lo que supuso A. Grabar (APh 17, p. 121), se defiende la imposibilidad de concluir que Plotino experimentó un cambio de actitud en relación con la obra de arte. Plotino engloba bajo el término teckne toda una serie de actividades humanas que asocian artes, oficios e incluso ciencias que no muestran ningún otro rasgo común que el de la competencia. Además, la teckne no aparece asociada a la producción artística. Por último, en Plotino, como en Platón, la naturaleza precede siempre a la techne, puesto que sólo la naturaleza posee una acción espontánea, continua y dispensadora de vida y de potencia.

—, « Plotinus and the magical rites practiced by the gnostics », in Gnosticism, Platonism and the late ancient world : essays in honour of John D. Turner, ed. by Kevin Corrigan, Tuomas Rasimus, in collab. with Dylan M. Burns, Lance Jenott, Zeke Mazur, Leiden, Brill, 2013, p. 443-458 | Étude du Traité 33 (Ennéade 2, 9), « Contre les gnostiques ».

—, « The question of evil in the world in Plotinus », translated by Michael Chase, in : Fate, providence and moral responsibility in ancient, medieval and early modern thought : Studies in honour of Carlos Steel, Edited [and introd.] by Pieter d'Hoine and Gerd Van Riel, Leuven, Leuven University Press, 2014, p. 171-186.

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.

BROCK, Sebastian P., « A Syriac intermediary for the Arabic « Theology » of Aristotle ?: in search of a chimera », 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, ed. by Cristina D'Ancona, Leiden, Brill, 2007, p. 293-306.

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.

—, Plotinus on the soul, Cambridge, Cambridge University Press, 2015.

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.

CASAS, Ghislain, « Les statues vivent aussi : théorie néoplatonicienne de l'objet rituel », Revue de l'Histoire des Religions (231, 4), 2014, 663-679. | L'étude de la façon dont les philosophes néoplatoniciens conçoivent leur propre pratique théurgique éclaire le processus rituel qui entoure la statue. L'analyse de Plotin (4, 3 [27], 11) montre que la relation entre statue et divinité est celle de l'image à son modèle : ces thèses impliquent un postulat métaphysique qui tient en particulier à une nouvelle définition donnée à la matière (Iambl., Myst. 136-137 ; Proclus, « Sur l'art hiératique » et « Théologie platonicienne »). La transformation rituelle de l'objet n'est ainsi pas une question de croyances : la théorie de la signature divine permet de restituer l'objet à son caractère divin, en la soustrayant à ses caractéristiques naturelles.

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.

CATANA, Leo, « Changing Interpretations of Plotinus: The 18th-Century Introduction of the Concept of a 'System of Philosophy' », International Journal of the Platonic Tradition (7, 1), p. 50-98, 2013. | A critical exploration of the history and nature of a hermeneutic assumption that frequently guided interpretations of Plotinus from the 18th century onward, namely that Plotinus advanced a system of philosophy. This assumption was introduced relatively late, in the 18th and 19th centuries, and was primarily made possible by Brucker's methodology for the history of philosophy, dating from the 1740s, to which the concept of a « system of philosophy » was essential. The concept is absent from Ficino's commentary from the 15th century, and it remained absent in interpretations produced between the 15th and 18th centuries. The assumption of a « system of philosophy » in Plotinus is historically incorrect - we do not find this concept in Plotinus' writings, and his own statements about method point in other directions. Eduard Zeller is typically regarded as the first to give a satisfying account of Plotinus' philosophy as a whole, but he is better seen as having finalized a tradition initiated in the 18th century.

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).

—, « Le Moi et son Visage. Visage et Lumière selon Plotin », chora : revue d'études anciennes et médiévale (5), 2007, p. 65-78. | For Plotinus, the human face is that part of the body where the light of intelligibility can be shown through in the best way. It is why the face is beautiful, and, for this reason, it can be compared to the most beautiful things of the world. The stars, for example. But an issue raises immediately: when the face is compared to things of beauty, is not the actual meaning of the human face that could be lost? This question can be thought again in the Christian world, and also, thanks to Emmanuel Levinas, in the contemporary philosophy.

—, « La théologie négative de Plotin et le neutre de Blanchot », Archives de philosophie (76, 3), 2013, p. 393-406. | Nowadays, Blanchot and Foucault try to bring out a neuter, i.e., neither subjective not objective thought. Foucault uses, as an analogon, the negative theology of Pseudo-Denys. Blanchot insists on our debt towards the Greek language, which have the neuter article to. For us, those negatives ways, of which one belongs to language, the other to philosophy, meet best in Plotinus's thought. Therefore, we try to compare two forces of negation, According to Plotinus, 'good' is an appropriate name for the One because the One is that which all things desire. Since he says that the One is beyond knowledge, beyond language, beyond intellect, and beyond being, however, what philosophical evidence can he provide for his claim that the One is that which all desire? In this article I offer some philosophical evidence, aside from mystical union with the One, for why 'the good' is an appropriate name for the One, and for why calling the One 'good' is not at odds with the fact that it is beyond knowledge, but rather entails it. To this end, after an initial consideration of the relationship between the good and desire in Plato and Aristotle, I focus on the role that desire plays in relation to the Good in Plotinus's thought.

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.

—, Néoplatonisme : de l'existence et de la destinée humaine, L'Harmattan, 2014. | Néoplatonisme est un livre original lorsqu'il s'ouvre sur une pensée qui trouve son unité dans le système du monde où l'Un, l'Intelligence, l'Âme, le corps, la matière deviennent des réalités. L'Âme va fixer l'existence humaine qui se doit d'être libre, au sein même du cosmos voué à l'éternité, avant d'assumer sa destinée et la providence des dieux, où l'homme arrive à trouver sa place, chez tous ces auteurs, ainsi que dans le théâtre du monde de Plotin en son admirable esthétique.

CHASE, Michael, « Time and Eternity from Plotinus and Boethius to Einstein », Schole: Ancient Philosophy and the Classical Tradition (8, 1), 2014, p. 67-110. | In the first part of the article, Einstein's views are compared with those of Plotinus, and with the elucidation of Plotinus's views provided in the Arabic Theology of Aristotle. The second part of the article studies Boethius's Consolation of Philosophy, which, contrary to recent interpretations, is indeed a genuine consolation rather than a parody thereof. The Consolation shows how the study of the Neoplatonic philosophical curriculum can lead the student along the path to salvation, by awakening and elaborating his innate ideas. To illustrate this doctrine, a passage from the little-known Pseudo-Boethian treatise De diis et praesensionibus is studied. Finally, after a survey of Boethius's view on fate and providence, and Aristotle's theory of future contingents, I study Boethius's three main arguments in favor of the reconcilability of divine omniscience and human free will: the distinction between absolute and conditional necessity, the principle that the nature of knowledge is determined by the knower, and finally, the doctrine that God lives in an eternal present, seeing past, present, and future simultaneously. This last view, developed primarily from Plotinus, is once again argued to be analogous to that advocated by contemporary block-time theorists on the basis of Einsteinian relativity. God's supratemporal vision introduces no necessity into contingent events. Ultimate, objective reality, for Boethius as for Plotinus and Einstein, is atemporal, and our idea that there is a conflict between human free will and divine omniscience derives from a kind of optical illusion, caused by the fact that we cannot help but think in terms of temporality.

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.

—, « Nota su partecipazione e atto d'essere nel neoplatonismo. L'anonimo Commento al Parmenide », Studia Graeco-Arabica (Pisa) (2), 2012, p. 87-97.

—, « Plotino e la tradizione platonica », Giornale Critico Della Filosofia Italiana (93, 1), 2014, p. 176-186. | Margherita Isnardi Parente's work on Plotinus comprises an introductory monograph, an extensive commentary on Enn VI 1-3 On the Genera of Being and a number of articles. Isnardi Parente's interest in Plotinus was firmly connected to the main topics of her research (Plato, the ancient academy and the Hellenistic schools). Therefore, she was particularly interested in assessing Plotinus's distinctive position against the wider background of the Greek philosophical traditions. Isnardi Parente's work played a pioneering role within the Italian Plotinus scholarship and was, at the same time, interestingly connected to the international scientific debate between 1970 and 1990. Her rigorous historical and philosophical approach is still extremely valuable and can interestingly be contrasted to some recent tendencies in scholarship on late antique philosophy.

—, « Plotinus' metaphorical reading of the Timaeus : Soul, mathematics, providence », in : Fate, providence and moral responsibility in ancient, medieval and early modern thought : Studies in honour of Carlos Steel, Edited [and introd.] by Pieter d'Hoine and Gerd Van Riel, Leuven, Leuven University Press, 2014, p. 187-210.

—, « Intelligibles as causes in Plotinus' metaphysics : Enn. VI 7 (38) », dans Aitia 2 : Avec ou sans Aristote : le débat sur les causes à l'âge hellénistique et impérial, éd. par Carlo Natali et Cristina Viano, Leuven, Peeters, 2014, p. 207-235.

—, « Plotin lecteur du « Phédon » : l'âme et la vie en IV 7 [2] 11 », in Ancient readings of Plato's Phaedo, ed. by Sylvain Delcomminette, Pieter D'Hoine, Marc-Antoine Gavray, Leiden, Brill, 2015, p. 154-172.

—, « La materia e i composti sensibili nella filosofia di Plotino », in Materia e causa materiale in Aristotele e oltre, A cura di C. Viano, Studi di storia della filosofia antica, 3, Roma, Edizioni di Storia e Letteratura, 2016, p. 149-170.

—, « Plotino su pensiero, estensione e percezione sensibile: un dualismo 'cartesiano' ? », in Il platonismo e le scienze, Chiaradonna, Riccardo (ed.), Roma, Carocci, 2012, 81-99. | La dottrina della conoscenza di Plotino e il rapporto che egli stabilisce tra percezione e conoscenza intellettuale alla luce del retroterra platonico-aristotelico : per Plotino, come già per Platone e Aristotele, la filosofia è, in ultima analisi, ricerca delle cause ; nella sua concezione l'anima è soggetto della conoscenza e principio dei processi che hanno luogo nell'organismo vivente, inclusa la percezione.

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.

CHINDEA, Gabriel, « Le nombre est-il une réalité parfaitement intelligible ? Une analyse de l'intelligibilité du nombre chez Plotin », chora : revue d'études anciennes et médiévale (5), 2007, p. 97-109. | The author investigates the number and its nature in Plotinus' works trying to solve the following question: what number is considered intelligible - the number in general or the number in particular- Three answers are given over this study. Thus, if the number is generally defined as intelligible (as Plotinus sometimes does), than the number in general is an intelligible reality (a general intelligible number, therefore, exists). On the other hand, if we make a distinction between numbers (the plural) and number (the singular), it seems that, for Plotinus, only the particular number could be considered clearly intelligible, while the number as a generic reality is not so. Actually, the final solution comes out from the agreement between these two divergent theses. This agreement is based on the idea of the total number: a number that is in the same time particular and general, a number who is the object of the final part of the present study.

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.

—, « Late Pagan Alternatives: Plotinus and the Christian Gospel », Religious Studies: An International Journal for the Philosophy of Religion (52, 4), 2016, p. 545-560. | Philosophical pagans in late antiquity charged Christians with believing 'without evidence', but were themselves accused of arbitrariness in their initial choice of philosophical school. Stoics and Platonists in particular adopted a form of cosmic religion that Christians criticized on rationalistic as well as sectarian grounds. The other charge levelled against Christians was that they had abandoned ancestral creeds in arrogant disregard of an earlier consensus, and of the world as pagans themselves conceived it. A clearer understanding of the dispute can be gained from a comparison of Heracles and Christ as divinized 'sons of God'. The hope on both sides was that we might become, or somehow join with, God. Both sought an escape from the image of a pointless, heartless universe -- an image that even moderns find difficult to accept and live by. The notion that pagans and Christians had of God, and of the divine life we might hope to share, was almost identical -- up to the point, at least, where both philosophical and common pagans conceived God as Phidias had depicted him (the crowned Master), and Christians rather as the Crucified, 'risen against the world'.

—, « Patrides, Plotinus, and the Cambridge Platonists », British Journal for the History of Philosophy (25, 5), 2017, p. 858-877. | Discussion of the Cambridge Platonists, by Constantinos Patrides and others, is often vitiated by the mistaken contrasts drawn between those philosophers and late antique Platonists such as Plotinus. I draw attention especially to Patrides's errors, and argue in particular that Plotinus and his immediate followers were as concerned about this world and our immediate duties to our neighbours as the Cambridge Platonists. Even the doctrine of deification is one shared by all Platonists, though it is also here that genuine differences between pre-Christian and Christian exegesis can be found. All, it can be said, hope and expect to join "the dance of immortal love," but Christian Platonists had a deeper sense of God's 'humility' in His Word's material and temporal manifestation. Not Olympian Zeus but the crucified Christ was their preferred image of divine involvement, and their better guide to heaven.

—, Plotinus : myth, metaphor, and philosophical practice, Chicago, London, University of Chicago Press, 2016.

COHOE, Caleb M., « Why the one cannot have parts: Plotinus on divine simplicity, ontological independence, and perfect being theology », Philosophical Quarterly (67, 269), 2017, 751-771.

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.

—, « Sommeil, éveil et attention chez Plotin », », chora : revue d'études anciennes et médiévale (9-10), 2011-2012, p. 259-281. | D'après l'oracle d'Apollon, Plotin avait une capacité extraordinaire à ne jamais vraiment succomber au sommeil. Porphyre, dans le commentaire qu'il donne de cet oracle, introduit l'idée remarquable d'une double attention, tournée tout à la fois vers l'intérieur et vers l'extérieur. L'éveil de Plotin ne serait donc pas simplement une autre manière de parler de la contemplation, mais engloberait aussi un pôle «pratique», dirigé vers le monde des sens et de l'action. L'étude des Ennéades nous montre que le commentaire de Porphyre s'appuie vraisemblablement sur Plotin lui-même, lequel soutient que l'éveil du sage, fondé dans la contemplation des intelligibles (des Formes que Plotin présente littéralement comme «insomniaques»), s'exprime également à travers l'action. La thématique de l'éveil se révèle ainsi riche en enseignements, en particulier en ce qu'elle nous force à réviser notre interprétation de la vie du sage selon Plotin, une vie qui ne rejette pas l'action, mais fonde bien plutôt celle-ci dans la contemplation.

—, « Plotinus on founding freedom in Ennead VI.8[39] », in The Routledge Handbook of Neoplatonism, P. REMES et S. SLAVEVA-GRIFFIN (éd.), Londres-New York, Routledge, 2014, 421-436.

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.

—, « Paradoxe du Mal et 'ressemblances de famille' », chora : revue d'études anciennes et médiévale (5), 2007, p. 27-43. | The paper tackles the problem of Matter and evil in Plotinus' monistic metaphysics, especially in the perspective of the following apparent inconsistency: if there is no other principle but the Good, then the Good creates the Matter which is the absolute evil. It follows that the Good is bad, according to a certain axiom of Proclus, which states that the creator is to a higher degree all what the creature is. The author shows that, despite what Proclus and then many modern critics believed, Plotinus is consistent within his system. He relies on the axiom that the creature is not all what the creator is, i.e. that the creator also gives what he has not. Therefore, the One gives the Intellect multiplicity and thought which He is deprived of and also gives the Matter the evil which He is also deprived of. The paper also shows that Plotinus developed a logic of ontological procession which is not Aristotelian. This logic does not work by forming classes, but chains of partially intransitive resemblances. So, the Intellect resembles the One (the Good), the Soul resembles the Intellect and the Matter resembles the Soul; yet the Matter resembles the One no more. Yet, the unity of the world is assured, because of the continuity of the chain. The extreme terms are contrary, though not in the Aristotelian sense of sharing in the same genus. A certain similarity with Wittgenstein's logic of "family resemblances" is striking, which means that not only Wittgenstein, but Plotinus also went beyond the Platonic-Aristotelian Vulgata, even while he was sticking to its language.

—, « Plotinus, Epicurus, and the gnostics : on Plotinian classification of philosophy », in Gnosticism, Platonism and the late ancient world : essays in honour of John D. Turner, ed. by Kevin Corrigan, Tuomas Rasimus, in collab. with Dylan M. Burns, Lance Jenott, Zeke Mazur, Leiden, Brill, 2013, p. 465-484.

—, « Athroa epibolê : On an Epicurean formula in Plotinus' work », in Plotinus and Epicurus : Matter, perception, pleasure, Edited by Angela Longo and Daniela Patrizia Taormina, Cambridge, Cambridge University Press, 2016, 177-188.

CORRIAS, Anna, « From Daemonic Reason to Daemonic Imagination: Plotinus and Marsilio Ficino on the Soul's Tutelary Spirit », British Journal for the History of Philosophy (21, 3), 2013, p. 443-462. | This article explores Marsilio Ficino's interpretation of Plotinus's notion of tutelary daemon, as found in Enneads III.4. While Plotinus considered external daemons as philosophically insignificant and described one's personal daemon as the highest part of one's soul, Ficino placed great emphasis on the existence of outer daemonic entities which continuously interact with human beings. As a consequence, for Plotinus the soul's tutelary daemon corresponded to man's capability for intellectual knowledge, that is, to his ability to become emancipated from the material world, which, from a Platonic point of view, was made of appearances. Ficino, by contrast, tends to identify the soul's daemonic power with the faculty which he saw as the gateway for the action of external entities: the imagination. The imagination -- like a mirror -- reflects and retains images of other levels of life and acts as the surface on which external daemons project the forms of their own imagining. Ficino provides a complex account of the relationships between the soul and various layers of daemonic interventions, in which he combines Plotinus's view on personal daemons with elements coming from later forms of daemonology, such as that of Porphyry, Iamblichus, Synesius and Proclus.

—, « L'Immortalità Individuale Dell'Anima Nel Commento a Plotino Di Marsilio Ficino », Bruniana & Campanelliana: Ricerche Filosofiche e Materiali Storico-Testuali (19, 1), 2013, p. 21-31| According to Averroes's doctrine of the unicity of the intellect, individual human minds were supposed to be reabsorbed into a single intellect. This view was particularly abhorrent to Ficino. He was convinced that the rational souls of human beings, because they were intellective by nature, were capable of surviving and preserving their individuality after the death of their bodies. To counter the Averroist theory, Ficino turned to Plotinus's doctrine of the unity of soul, in particular to some important loci discussed in Enneads IV. Here Plotinus had argued that all souls, while different from each other, belonged to the hypostasis of soul. By referring to this position, Ficino was able to demonstrate, from a philosophical point of view, the primacy of soul as a first principle, without ruling out the possibility of the immortality of individual souls.

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.

CORRIGAN, Kevin, « The Symposium and Republic in the mystical thought of Plotinus and the Sethian gnostics », in Gnosticism, Platonism and the late ancient world : essays in honour of John D. Turner, ed. by Kevin Corrigan, Tuomas Rasimus, in collab. with Dylan M. Burns, Lance Jenott, Zeke Mazur, Leiden, Brill, 2013, p. 309-327 | Pour Plotin, étude d'Ennéade 2, 9, 9, 46-50 et 17, 22-25 ; 5, 8, 10, 32-43 ; 6, 7, 36, etc. Pour le gnosticisme, étude de Zostrien 43, 19-30, etc.

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.

DAGMANG, Ferdinand D., « Theory and Practice: The Aristotelian Plotinian, and Marxian Perspectives », Philosophia: International Journal of Philosophy (16, 2), May 2015, p. 226-237. | This study deals with the notions of theory and practice as found in Aristotle, Plotinus, and Marx -- whose philosophies also informed and underpinned the discourse of various theologians. Their perspectival notions are presented and explained through contextual or geographical rootedness. Tensions identified in the variations of meaning and prioritization of either theory or practice in these authors are highlighted and traced from contextuality which is itself generative of specific characteristics of philosophies -- also important for the orientations and directions of Christian theologies.

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 CAPITANI, Franco, « Le virtù divinizzate in Plotino, utili anche per la vita in società », Archivio de filosofia (81, 3), 2013, 99-106.

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.

DEXIPPUS, In defensionem praedicamentorum Aristotelis adversus Plotinum, Übersetzt von Johannes Bernardus Felicianus, Mit einer Einl. von Anja Heilmann und Charles Lohr, (Commentaria in Aristotelem Graeca. Versiones Latinae temporis resuscitatarum litterarum, 14), Neudr. der Ausg. Paris, 1549, Stuttgart-Bad Cannstatt, Frommann-Holzboog, 2008.

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).

—, « Plotinus and the vehicule of soul », in Gnosticism, Platonism and the late ancient world : essays in honour of John D. Turner, ed. by Kevin Corrigan, Tuomas Rasimus, in collab. with Dylan M. Burns, Lance Jenott, Zeke Mazur, Leiden, Brill, 2013, p. 485-496.

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.

DI SILVA, Maurizio Filippo « Plotinus and Augustine on Evil and Matter », Revista Archai: Revista sobre as origens do pensamento ocidental (23), 2018, 205-227. | The aim of this paper is to examine whether and, if so, how far, the Augustinian notion of malum is related to Plotinus's concept of evil, as it appears in Ennead I. 8 (51). The Augustinian notion of evil will be analyzed by focusing on the De natura boni, considering plurality and unity in Augustine's identification of malum and nihil, both in their ontological and axiological dimensions. Topics selected for special consideration will be, first, evil as lack of modus, species and ordo naturalis (De nat. b., 4), and, secondly, corruption as cause of defectio boni (De nat. b., 6). The second part will analyze Plotinus's notion of evil, as spelled out in Ennead I, 8 (51), considering the Plotinian identity of kakon and me on. Topics selected for analysis will be, first, the concept of evil as lack of measure, form and order (Enn. I. 8. 3), and secondly, the notion of to kakon as lack of good (Enn. I. 8. 5) simpliciter. The third part of this paper will consider the differences between Augustine's and Plotinus's identity of evil and nonbeing, as related to the notion of matter. Topics selected for analysis will be, firstly, Plotinus's identity of matter and evil (Enn. I. 8. 10), and, secondly, Augustine's concept of matter as capacitas formarum (De nat. b., 18). The conclusion will bring out how Plotinus's concept of steresis suggests both a different relation between evil and nonbeing while being closely resembling Augustine's pattern of malum and nihil.

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.

DUHOT, Jean-Joël, « Du dieu d'Aristote à celui de Plotin », in L'archaïque, le réel et la littérature : Quelques chemins... en hommage à Gilbert Romeyer Dherbey, Textes édités par J.-J. Duhot, Lyon, Jacques André Éditeur, 2013, p. 133-143.

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.

—, « Plotinus on fate (eimarmenè) » in Fate, chance, and fortune in ancient thought, Masi, Francesca Guadalupe, Maso, Stefano & Alessandrelli, Michele (eds.), Amsterdam, Hakkert, 2013, 199-220. | Rather than oscillating between a Peripatetic and a Stoic position, Plotinus's account of fate in « Enneads » is distinctively Platonist.

—, « Plotinus' reception of Epicurean atomism in On Fate, tr. 3 (Enn. III 1) 1-3 », in Plotinus and Epicurus : Matter, perception, pleasure, Edited by Angela Longo and Daniela Patrizia Taormina, Cambridge, Cambridge University Press, 2016, 160-174.

ELSBY, Charlene, « Plotinus on the Reality of the Category of Relation », Quaestiones Disputatae (4, 2), 2014, p. 42-57.

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.

FARUQUE, Muhammad, « The Internal Senses in Nemesius, Plotinus and Galen: The Beginning of an Idea », Journal of Ancient Philosophy (10, 2), 2016, p. 119-139. | This study traces the notion of the internal senses in three ancient authors, namely Nemesius, Plotinus and Galen. It begins with Nemesius, and then by going backward ends with Galen. The textual evidence investigated in this study shows clearly that Galen, after acknowledging the Platonic tripartite soul, locates the various dunameis of the soul in the brain. The "localization" theory of Galen plays a crucial role in paving the way for the foundation of the internal senses, which both Plotinus and Nemesius adopted. Just as with the external senses one can locate various sense organs in different parts of the body, viz., touch, smell, sight, etc., so too with the internal senses, one is able to locate them in various parts of the brain. Thus, philosophers are able to explain the role of all these different (internal) senses in their account of sense perception.

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.

—, Platon et Plotin : relation, logos, intuition, Paris, L’Harmattan, 2013. | Le logos en tant que "discours" n'est-il pas l'instrument par excellence du philosophe ? En quoi le logos (discours) du "Banquet" de Platon et des "Ennéades" de Plotin joue-t-il un rôle fondamental ? N'est-ce pas dans la "mise en relation" de différents interlocuteurs dialoguant autour d'un thème fédérateur, l'amour, qui est lui-même "relation" et mise en relation des hommes entre eux, que résiderait notamment l'intérêt du logos platonicien du "Banquet" ? Le philosophe du "Banquet", identifié à la figure dynamique de l'amour-intermédiaire situé à mi-chemin entre les hommes et les dieux, n'est-il pas celui qui se sert adéquatement du logos en vue de "relier" les hommes aux Idées et de les acheminer à la vérité ? Le lecteur découvrira que cette mise en relation des hommes avec les Idées et avec la vérité, réalisée par le logos efficace du philosophe, permet en fait à Platon de lever certaines difficultés propres à son système et de résoudre ainsi un problème d'ordre métaphysique. Il semblerait par ailleurs que le logos de Plotin occupe, quant à lui, une position négligeable du fait de son incapacité à exprimer l'Un. Or, une lecture approfondie des "Ennéades" permet de constater qu'il est tout aussi déterminant que celui de Platon puisqu'il se propose lui aussi de mettre en relation les hommes avec la vérité (Idées) telle qu'elle a été saisie "intuitivement" par la pensée du philosophe. N'est-ce pas dans le fait de traduire et d'interpréter d'une manière médiate et extérieure ce que la pensée du philosophe a pu saisir immédiatement et intérieurement, par "intuition", que résiderait notamment l'un des intérêts du logos des "Ennéades" ? Au terme de cette enquête portant sur le logos et l'intuition, le lecteur réalisera que Plotin développe, contrairement à ce que soutient l'opinion commune, une philosophie du langage qui est considérable et fort utile.

—, Existence et identité, Logos et technê chez Plotin, Paris, L'harmattan, 2015. | Plotin, philosophe grec du IIIe siècle après J.-C., ayant vécu à Alexandrie et à Rome, offre au lecteur d'aujourd'hui un voyage merveilleux dans le monde "exotique" de la pensée antique. De quelle manière les Traités de Plotin invitent-ils le lecteur du XXIe siècle à adopter des catégories mentales qui lui sont "étrangères" ? Et comment l'installent-ils ainsi "à l'extérieur" du monde moderne qu'il habite ? N'est-ce pas à travers la richesse du champ sémantique des mots utilisé par les Ennéades, autorisant parfois des associations étonnantes entre des concepts a priori inconciliables ou peu conciliables aux yeux de l'homme d'aujourd'hui, que résiderait notamment l'un des intérêts de la philosophie de Plotin ? Les trois chapitres du présent ouvrage intitulés "Exégèse et originalité", "Existence et identité", "Logos et technê", illustrent ces types d'associations conceptuelles déroutantes, et pourtant souvent convaincantes. L'homme moderne ne peut qu'être fasciné par l'argumentation des Ennéades montrant, pas à pas, les liens indéfectibles et stimulants rattachant par exemple "l'existence à l'identité", "le logos à la technê"; de tels liens pouvant parfois conduire Plotin à dépasser la tradition dont il est issu et dont il se réclame pourtant.

—, « Existence et identité chez Plotin », Rivista di Filosofia Neo-Scolastica (107, 1-2), 2015, p. 83-102. | The aim of this paper is to analyse accurately occurrences of names as huparxis and hupostasis and of the verb huphistanai that could mean, according to Plotinus, the existence and the fact of existing. The word existence belatedly appears between the antiquity and the Middle Ages. Starting from the "first existence", that is the One-Good, that is not an ousia and it is identical to itself, all the other ontological levels are able to "get out of" or pro-cedere, aren't they? Therefore, we need to show that the identity and the mone in itself of the "first existence" represent the conditio sine qua non of the existence of the different levels of existing and beings that "get out of it" and "derive from it" in a dynamic way.

—, Du Logos de Plotin au Logos de saint Jean : vers la solution d'un problème métaphysique ?, Paris, Les Editions du Cerf, 2016.

—, « Augustin, penseur de la raison ? (Lettre 120, à Consentius) », Paris, L'Harmattan, "Ouverture Philosophique", septembre 2016.

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.

—, « A « superação » schellinguiana do entendimento plotiniano da transição do bem para a matéria e o mal », Archai (10), 2013, p. 127-140 | Se valoran las circunstancias y las implicaciones de la afirmación de Friedrich Wilhelm Joseph von Schelling (1809) según la cual Plotino habría descrito la transición del Bien originario hacia la materia y el mal de modo perspicaz pero insuficiente. Vislumbrando la necesidad de refutar una concepción gnóstica de la materia sensible y del tiempo-espacio como malos, Schelling no sólo se percató de las deficiencias de la teodicea de Plotino, construida antinómicamente en relación con la visión gnóstica del problema del mal, sino que también reconoció sus virtudes, tomando de Plotino elementos fundamentales de su propia filosofía.

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.

FERRONI, Lorenzo, « Due note a Plotino. Enneadi IV 7[2], 82 e V 9[5], 12 », Studia Graeco-Arabica (Pisa) (2), 2012, p. 79-86.

—, « Trois passages difficiles liés à la gnose chez Plotin », Mnemosyne (66, 3) 2013, p. 399-410 | Plotin, Traité 33 (2, 9), 13, 25-33, présente une difficulté syntaxique liée à la succession de termes négatifs : les deux négations « oude » et « me » s'annulent, ce qui permet de comprendre pourquoi Plotin ajoute à sa définition du mal une tripartition entre nature, sensation et intelligibles. Dans le même traité, en 9, 80, la syntaxe rend préférable la leçon « epaggeloito », qui se laisse comprendre sans correction. Dans le traité 30 (3, 8), 9, 29-32, « kakeina » devrait être corrigé en kakeinô : l'accusatif a été introduit par attraction avec « onta ». Les implications herméneutiques de ces choix éditoriaux sont discutées, et une nouvelle traduction des passages concernés est proposée.

—, « Where did matter appear from ? : a syntactic problem in a Plotinian anti-gnostic treatise », in Gnosticism, Platonism and the late ancient world : essays in honour of John D. Turner, ed. by Kevin Corrigan, Tuomas Rasimus, in collab. with Dylan M. Burns, Lance Jenott, Zeke Mazur, Leiden, Brill, 2013, p. 459-463 | Plotin, Ennéade 2, 9, [33], 12, 39, présente une difficulté syntaxique.

—, « Pour une nouvelle édition du Traité 30 (III.8) de Plotin, 'Sur la contemplation': lecture du chap. 5, 1-17 », Revue de Philologie, de Littérature et d'Histoire Anciennes (87, 2), 2013, 89-98.

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.

GARCIA BAZAN, Francisco, Plotino y la mística de las tres hipóstasis, Buenos Aires, El hilo de Ariadna, 2011.

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.

—, « Moral responsibility and what is "up to us" in Plotinus », in : What is Up to Us?, Pierre Destrée, Ricardo Salles and Marco Zingano (eds.), Academia Verlag Sankt Augustin, 2014, p. 251-264.

—, From Plato to Platonism, Ithaca (N.Y.), Cornell University Press, 2013.

—, « The 'Neoplatonic' interpretation of Plato's 'Parmenides' », The International Journal of the Platonic Tradition (10, 1), 2016, p. 65-94. | E. R. Dodds argued that among the so-called Neoplatonists Plotinus was the first to interpret Plato's « Parmenides » in terms of the distinctive three « hypostases », One, Intellect, and Soul, and that this interpretation was embraced and developed by Proclus, among others. But although Plotinus took « Parmenides » to contain a sort of outline of the true metaphysical principles, he understood the One of the first hypothesis of the second part of the dialogue differently than Proclus understood it. The characterization of this One, especially its identity with the Idea of the Good of the « Republic », has significant ramifications for Plotinus's philosophy that set it apart from Proclus's philosophy. The widely-accepted reasons for rejecting Proclus's interpretation do not apply to the interpretation of Plotinus. The two different interpretations help explain why Proclus's notorious proliferation of entities in the intelligible realm is not found in Plotinus.

GIACOMETTI, Giorgio, Meditare Plotino, Padova, Aprile, 1995.

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.

GIRARD, Christian, « L'identité ontologique du « nous » (èmeis) chez Plotin », Les études platoniciennes (10) : Platon et la technè, Platon et ses prédécesseurs I, 2013.

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.

GOULET-CAZE, Marie-Odile, « Deux traités plotiniens chez Eusèbe de Césarée », 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, ed. by Cristina D'Ancona. Leiden, Brill, 2007, p. 63-97. | Traduction disponible: “« Dois tratados plotinianos em Eusébio de Cesaréia” », in Archai: revista de estudos sobre as origens do pensamento occidental, Brasilia (5), 2010, p. 11-28.

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.

—, « Imitations of Beings Enter and Exit: Plotinus on Incorporeal Matter in Plato: III 6(26) 11-15 », Philosophy Study (3, 2), 2013, p. 123-130. | Plotinus's account of matter in Ennead III 6(26) 11-15 serves two purposes. The terms, evil and ugly, present the negative side of matter's causality, providing for the change characteristic of the sensible world and the possibility of ontological evil and privation as well as of moral evil among human beings. The receptacle and other images from Plato's Timaeus present the positive side of this causality, matter as allowing for the presence of forms in the bodies of the sensible world. Plotinus explicitly articulates the linguistic problem surrounding the nature of matter, since language is derived from the corporeal and thus needs constant correction when applied to matter as incorporeal. His use of language, thus, always has two phases, first, capturing the nature of matter as aptly as possible, and second, highlighting the difference between matter and the image, analogy, or metaphor used to help explain it.

—, « Plotinus on Light and Vision », The International Journal of the Platonic Tradition (12, 2), 2018, 151-162.

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.

—, « 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, ed. by Cristina D'Ancona. Leiden, 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.

—, « Plotins Interpretation der Prinzipientheorie Platons », in Platons Hermeneutik und Prinzipiendenken im Licht der Dialoge und der antiken Tradition : festschrift für Thomas Alexander Szlezak zum 70. Geburtstag, herausgegeben von Ulrike Bruchmüller, Hildesheim, Olms, 2012, p. 223-244.

—, « Plotins Zweifelsbetrachtung : zum Ursprung einer idealistischen Metaphysik des Geistes », in Skeptizismus und Metaphysik / hrsg. von Markus Gabriel. Berlin : Akademie Verl., 2012, p. 207-219 | Plotins Zweifelsbetrachtung (Plot. 5, 5) entfaltet sich aus der Frage, ob man von dem Geist (nous), der seinen Begriff im Vollsinne erfüllt, denken könne, dass er sich täusche und Nichtseiendes glaube. Plotin verneint dies entschieden, weil ein nous, der sich täuschte, eben ohne Einsicht, also ohne nous wäre ; das wäre ein Widerspruch in sich. Ausserhalb des sich selbst erkennenden Geistes gibt es nichts, das wirklich oder wahrhaft seiend wäre ; denn seiend ist das, was gedacht und erkannt werden kann, weil es den Massstäben des Denkens gemäss ist : die Ideen, die apriorischen Inhalte des Denkens selbst. Der Geist ist somit die Identität von Denken und Sein in dem Sinne, dass er selbst die Totalität des intelligiblen Seins, das Ganze aller Ideen ist.

—, « Geist und Selbstbewußtsein bei Plotin », in Konzepte 3: Selbstbewußtsein, Frankfurt-am-Main, Klostermann, 2017, 25-45. | The article elaborates Plotinus's theory of nous (or spirit) and self-consciousness. Starting from Plato, Plotinus develops the notion of nous as an answer to the question of how to think the whole of being, namely as the organic unity of unity and multiplicity. Like Georg Wilhelm Friedrich Hegel, Plotinus conceives of the spirit not as a subjective activity, but as the concrete totality of all being. In the spirit, being relates itself to itself. As such it is the structure of self-consciousness, which is the spirit as it is present in the soul. Soul is itself a derivative, individualised manifestation of spirit; due to its imperfection it creates the nonisomorphic linearity of time. Nature finally appears as self-alienation of the soul, completing Plotinus's idealistic metaphysics.

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.

HEATH, Malcolm, « Unity, wholeness, and proportion », in A companion to ancient aesthetics, P. Destrée - P. Murray (eds), Blackwell companions to the ancient world, Chichester, Wiley-Blackwell, 2015, p. 381-392.

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.

HERMOSO FELIX, María Jesús, "La filosofía de Plotino: una metafísica de la imagen », Anales del seminario de historia del filosofia (31, 1), 2014, p. 11-27. | This paper will perform an analysis of the nature and function of the image in the philosophy of Plotinus, under an ontological and an epistemological perspective. Both perspectives constitute inseparable sides of this approach to the character of the image in the work of this Neoplatonist thinker. The image, rather than as representation, as twice a reality "more real", is understood as an expression, as hermeneutics of creative power that is at its heart. In En. II 18.03.15 Plotinus says that the cosmos is eikon aei eikonizomenos. We will investigate the significance of this statement considering fundamental passages Plotinus work. This study will lead us to treat epistemological view of the image. On this matter, the philosophy of Plotinus is shown as a fine and complex study of perception.

—, « El Parménides de Platón y la comprensión del Uno en la filosofía de Plotino: ¿Un olvideo de Heidegger? », Logos: Anales del Seminario de Metafisica (49), 2016, p. 71-90. | The present article focuses on the study of the exegesis by Plotinus with regard to the meaning of the ineffability of the one provided in Plato's Parmenides in the first hypothesis. He places this first ineffable one at the very centre of his system, which would have important implications from both an ontological point of view and with regard to understanding the language. The conception of reality that derives from the ineffability of the first principle and the implications for the nature of philosophical language that this postulate raises will be the centre of our reflections. To shed light on the position set down in the Enneads, we will review the key points based on the original texts that deal with this issue and related critical works. We will also look at the contemporary relevance of this position and its ability to go beyond the Heideggerian critique of metaphysics.

HEYDARPOUR KIYA'I, Asadullah, « Man's Intellectual and Intuitive Knowledge of the One and the One's Knowledge of Himself and Other than Himself in Plotinus' Philosophy (in Farsi) », History of Philosophy: Journal of the International Society of the History of Philosophy (4, 3), 2014, p. 59-76. | The present paper explores whether, based on Plotinus's view, man can have a demonstrative and inferential knowledge of the One. It also tries to provide answers to the questions of whether he can describe and explain Him, whether he is capable of having an intuitive and presential knowledge of the One, what kind of knowledge the One has of Himself, and finally, whether this knowledge is of an intellectual demonstrative nature or of an intellectual intuitive type. Plotinus believes that man is not capable of attaining a theoretical concept and intellectual demonstrative knowledge of the One. Therefore, he cannot provide a description and explanation for Him. Nevertheless, he will be able to have intuitive knowledge and presential knowledge of the One under certain conditions. In this case, he will become one with the One in some way. Demonstrative thinking, which is concomitant with plurality in its essence, has no way into the essentially simple and pure One. Accordingly, He is intuitively self-conscious, and since He is the Origin of everything, and since everything is present in Him, He is aware of other than Himself in the same way that He is aware of Himself.

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.

HO, Pao-Shen, Plotinus' mystical teaching of henosis : an interpretation in the light of the metaphysics of the One, Frankfurt am Main, Lang, 2015.

HORAN, David, « Plotinus' Use of the Third Hypothesis of Plato's Parmenides in Enneads: VI.6.13 », Dionysius (33), Dec 2015, p. 81-117. | In this article I propose to analyse Plotinus VI.6. (34) 13 and make the case that it relies heavily upon the arguments of the third hypothesis (157b-159b) of Plato's Parmenides. In doing so I intend to show how, in my view, Plotinus proceeds from an understanding of determinacy, to an account of the role of the one in the production of determinacy and of existence. I shall argue that he relies upon the third hypothesis of the Parmenides in so doing. I shall do this by elaborating upon the arguments in VI.6.13 and demonstrating, on the basis of this elaboration, that there is a considerable overlap between the crucial elements of Plotinus's argument in VI.6.13 and Plato's argument in the third hypothesis of the Parmenides. I do not believe that Plotinus's reliance upon the third hypothesis has received any significant emphasis in scholarly literature to date.

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.

—, « Hans Jonas über Plotin und den Neuplatonismus », Giornale Critico di Storia delle Idee (8, 14), 2015, p. 31-42. | In this article, Hans Jonas's way of dealing with the history of philosophy is discussed with regard to his scholarly writings on Gnosticism and Neoplatonism. Jonas was persuaded that these two intellectual movements within later ancient thought have much more in common than their (roughly speaking) historical simultaneousness. In his eyes, they are interconnected by their tendency of escapism, their otherworldliness, and their negation of the carnal reality. Following Heidegger, Jonas interpreted the history of thought based on certain 'existential categories' (existenzialien), and he firmly believed that this approach is capable to shed light on the common ground of Gnosticism and Neoplatonism. On a closer look, however, his observations turn out to be highly questionable. Especially concerning Plotinus, the proximity to Gnosticism is much weaker than Jonas assumed.

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.

—, « Sympathy, awareness, and belonging to oneself in Plotinus », in Presocratics and Plato : Festschrift at Delphi in honor of Charles Kahn : papers presented at the festschrift symposium in honor of Charles Kahn organized by the HYELE Institute for Comparative Studies, European Cultural Center of Delphi, June 3rd-7th, 2009, Delphi, Greece, ed. by Richard Patterson, Vassilis Karasmanis, and Arnold Hermann, Las Vegas (Nev.), Parmenides Publications, 2012, p. 491-510 | An examination of how sumpatheia and sunaisthesis unify qualified bodies for Plotinus.

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.

—, Aesthetic themes in pagan and Christian neoplatonism : From Plotinus to Gregory of Nyssa, London, Bloomsbury Academic, 2015.

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.

JURASZ, Izabella, « L'Intellect-Kronos chez Plotin: la place du mythe dans la noétique plotinienne », Methodos: Savoirs et Textes (16), 2016. | L'analyse des quatre fragments relatifs au mythe de Kronos chez Plotin (10 (5, 1), 7 ; 30 (3, 8), 11 ; 31 (5, 8), 12 et 13 ; 32 (5, 5)) permet de constater la référence à Platon comme premier objectif de l'exégèse plotinienne. Plotin recompose le mythe en séparant les personnages et les épisodes, afin de les intégrer dans l'architecture de ses discours. Cette attitude a pour résultat des interprétations très audacieuses et parfaitement insérées dans la noétique plotinienne et dans la culture philosophique de son époque.

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.

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

—, The Enneads of Plotinus: a commentary, volume 1, translated by Elizabeth Key Fowden and Nicolas Pilavachi, Princeton, Oxford, Princeton University Press, 2014.

—, « Plotinus on Number as Quantity », Philosophical Inquiry: International Quarterly (39, 1), Wint 2015, p. 207-216. | Plotinus distinguishes three different types of numbers: (a) "ideal" numbers, which form part of the world of Forms, (b) numbers inherent in the things which exhibit them, e.g., ten horses, and (c) "quantitative" or "monadic" numbers, which reside in the counting soul and function as measuring standards for any counting process. Quantification is effected by projecting the arrangement of such quantitative numbers on any as yet inarticulate multitude of particulars. There are certain cases, however, where a numerical structure is already embedded in the principle regulating the formation of a particular entity either by the world soul or by some creative artist.

—, The « Enneads » of Plotinus : a commentary. 1, / transl. by Elizabeth Key Fowden and Nicolas Pilavachi, Princeton (N. J.), Oxford, Princeton University Pr., 2014. | Comprend un comm. de la « Vie de Plotin » de Porphyre et des Ennéades 1-3 de Plotin. Trad. en angl. des originaux en grec moderne.

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.

KARFíK, Filip, «L'âme logos de l'intellect et le logismos de l'âme. À propos des Ennéades V, 1 [10] et IV, 3 [27] », Chora : revue d'études anciennes et médiévale (9-10), 2011-2012, p. 67-80. | The paper raises the question of the relationship between the description of the soul as logos and the description of its cognitive activities as logismos in Plotinus' Enneads V, 1 [10] et IV, 3 [27]. It first offers an interpretation of the definition of the soul as a logos of the intellect in V, 1 [10]. Then it scrutinises the use of the terms logismos and logizesthai in the same treatise and compares it to a similar use of these terms in IV, 3 [27]. In both treatises, these terms refer to two distinct cognitive activities of the soul, one of which is the activity of a soul remaining in the intelligible realm and contemplating the cognitive contents of the divine intellect, while the other one denotes the defective cognitive activity of an embodied soul. In its concluding section the paper deals with Plotinus' explanation, in IV, 3 [27], 30, of how the accomplished cognitive activity at the level of the soul as logos of the intellect becomes a defective logismos at the level of an embodied soul. The author stresses the role of the embodied soul's faculty of representation.

—, « Le temps et l'âme chez Plotin : à propos des « Ennéades » VI 5 [23] 11 ; IV 4 [28] 15-16 ; III 7 [45] 11 », Elenchos (33, 2), 2012, p. 227-257 | I passi testimoniano un'evoluzione della concezione plotiniana del tempo : dall'enfasi iniziale sul problema del carattere non spaziale dell'anima si perviene ad affrontare la questione dell'estensione temporale di questa, concentrandosi anche sul problema della temporalità dell'anima del mondo.

—, « Dêmogerontes. L'image de l'assemblée dans les Ennéades VI, 4 [22], 15 », in F. Karfík - E. Song (eds.), Plato Revived : Essays on Ancient Platonism in Honour of Dominic J. O'Meara, Berlin, New York, De Gruyter, 2013, p. 85-95.

—, « Parts of the Soul in Plotinus », in K. Corcilius - D. Perler (eds.), Partitioning the Soul : Debates from Plato to Leibniz, Berlin, Boston, De Gruyter, 2014, p. 107-148.

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.

—, «Eternity according to Plotinus, Enn. III, 7 », Freiburger Zeitschrift fur Philosophie und Theologie (2, 58), 2011, p. 437-454. | Le concept d'éternité et de temps en Enn. III, 7 [45], 1-6.

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.

—, "Zvieracia a l'udská dusa , cítanie Plotina [Animal Soul and Human Soul: Reading Plotinus]", FILOZOFIA (68), 2013, Supplementary Issue No 1, p. 91-99. | The article offers an explication of the concepts of middle soul or middle man. The non-individual animal soul, being rather a capacity of feeling, is joined with individual rational human soul. From the connection of these heterogeneous souls imagination as a middle faculty arises. The lower imagination transcribes the desires of sensitive soul into images, while the higher imagination transcribes the contemplations of the intellect into words. Middle man having the faculty of imagination weighs the value of desire by comparing the image of desire with what he acquires by the discursive expressions of the intellect. In case of compliance he tries to satisfy the desire, but if the rational imagination is not consistent with the image the desire leads to, he abandons the desire. Thus the middle man is not the place of an automatic transcription of desire/image/discourse/intellect in any direction. It is rather a place where the choice of true desires is made - the choice that constitutes a virtuous person.

—, « Human Soul and Non-Human Intellect », Filozofia (69, 7), 2014, p. 613-622. | In the contribution two Plotinus's treatises are scrutinized in order to unveil the possible self givenness of soul on one side and intellect on the other. Plotinus's concept of soul borders on the definition of a human being (whose constitution depends on the soul descending into him), while the intellect is divine, nonhuman. In Plotinus self givenness means self-knowledge, self-reflection or self-awareness. The question is, whether self-knowledge as the highest knowledge is related to the soul, or to the intellect alone. Even though the author outlines what could be regarded as the self-knowledge of soul, he questions the independent existence of this self of soul. Soul is not self-given in knowledge, it is rather self-given by intellect. This, strangely enough, corresponds with M. Henry's conception of the relationship between the Self (i.e., soul in Plotinus) and life (i.e., intellect in Plotinus).

—, « Le chaos du monde sensible et la quête du sens rudimentaire (à partir de Plotin) », in : Phenomenology of space and time : the forces of the cosmos and the Ontopoietic genesis of Life, book II, A.-T. Tymieniecka (ed.), Springer, 2014, p. 57-66. | 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 reinterpret his negative metaphor of Hades as well as the negative concept of matter. The question 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?

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.

Kivle, Ineta, « Plotinus' 'Enneads' and Self-Creation », in : Phenomenology of space and time : the forces of the cosmos and the Ontopoietic genesis of Life, book I, A.-T. Tymieniecka (ed.), Springer, 2014, p. 209-218. | The present study surveys Plotinus's philosophy within the context of self-creative activity. Owing to the fact that Plotinus's philosophy provides for a deep understanding of self-becoming in harmony with cosmic forces, I have examined the Plotinus notion of 'soul' and 'intellect' as well as explored such concepts, suggested by A.-T. Tymieniecka, as ontopoiesis, logos of life and self-becoming. The article is divided into two parts: In the first part I have tried to interpret the views by Plotinus, concerning the picture of cosmos, and characterize his three hypostases, namely, One, the intellectual principle, soul and individual souls. The question to be answered in the given passage, is the following, How independent and free is self-creative activity, taking into account that soul rises and moves in the emanation of One, subsists as hypostasis and is permeated by Logos? In the second part I have surveyed self-creation and self-becoming within the context of fluxing wholeness, art and cosmos. I have tried to show the differences and similarities between the philosophy which develops on the basis of phenomenological standpoints and Plotinus's cosmology which is rooted in the ancient understanding of cosmos. I hold that self-creation is not only directed intentionally, but rather shows the place of the human in the world.

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.

—, « Entre identité et réflexivité : Sur les usages plotiniens du pronom autos », in : Autos, idipsum. Aspects de l'identité d'Homère à Augustin, sous la direction de Dominique Doucet et Isabelle Koch, Aix-en-Provence, Presses Universitaires de Provence, 2014, p. 85-100.

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.

—, « Plotin, Porphyre et l'Inde: un ré-examen », Le philosophoire: Laboratoire de philosophie (41), 2014, p. 87-104. | Whether or not Plotinus and his disciple Porphyry were "influenced" by some aspects of Indian philosophical thought has been discussed by Bréhier (1928) and Lacombe (1950), but it has been replied that Neoplatonism can be explained as a pure development of Greek philosophical tradition. Going back to some texts from Porphyry (quoting Bardesane) and from some Plotinus's contemporaries (Clemens of Alexandria, Philostratus of Tyre, Hippolytus of Rome), we would like to reopen the discussion on a possible connexion between early Neoplatonism and Indian thought. What kind of "influence" are we talking about? Can we just explain some striking similarities (the One as the undiminished source of all Being, the idea of an identity between the individual and the universal) by excluding a possible "incitative" influence of Indian thought on early Neoplatonism?

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.

LAMBERTON, Robert, « Sweet honey in the rock: pleasure, embodiment, and metaphor in late-antique Platonism [Porphyry’s biography of Plotinus]”, in Constructions of the classical body, J.I. Porter (ed.), Ann Arbor (Mich.), University of Michigan, 1999, p. 314-326.

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.

—, L’éclair dans la nuit. Plotin et la puissance du beau (Un cours), Chatou, Éditions e la Transparence, 2011.

LAURITZEN, Frederick, « Psellos and Plotinos », Byzantinische Zeitschrift (107, 2), 2014, p. 711-723 | Zwar bevorzugt Psellos unter den Neuplatonikern Proklos vor Plotin, doch nimmt er in einigen seiner Schriften durchaus auf Plotin Bezug, wobei er in der Regel eine von Plotin abweichende Meinung vertritt ; nur bei der Frage nach dem Wesen der Zeit folgt Psellos nicht Proklos, sondern Plotin und Gregor von Nazianz.

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.

—, « Dire le divin : Plotin, eunome, Grégoire de Nysse », chora : revue d'études anciennes et médiévale (9-10), 2011-2012, p. 103-124. | Cet article se propose d'examiner les rapports complexes qu'entretiennent Eunome et Grégoire de Nysse vis à vis de Plotin, en ce qui concerne la capacité du langage humain à dire le divin. D'un côté, Eunome trouve dans le système hiérarchisé des principes plotiniens et dans la théorie néoplatonicienne de l'homonymie des points d'appui pour étayer sa propre vision des rapports entre les Personnes divines. Mais de l'autre, l'apophatisme de Plotin présente de profondes affinités avec le projet de Grégoire de préserver le mystère inconnaissable de l'ousia divine. De ce point de vue, la théorie d'Eunome selon laquelle les noms divins traduisent directement l'essence de Dieu se situe sur la rive opposée au néoplatonisme.

—, « The Primary Substance in Plotinus' Metaphysics: A Little-Known Concept », Phronesis: A Journal of Ancient Philosophy (59, 4), 2014, p. 369-384. | This article addresses primary and universal ousia, the first level of the intelligible, in Plotinus's metaphysics. In Treatise 43 (6.2), Plotinus argues that the five 'great kinds' of the Sophist constitute its exclusive 'completives' (ta sumpleroticha tes ousias); species only appear later within the intelligible realm, at the level of particular ousiai. The relationship between universal intellect and particular intellects, therefore, finds an exact correspondence in the connection between primary ousia and particular ousiai within the intelligible realm. Plotinus's innovative ontology thus integrates the heritage of the Sophist while breaking with the Aristotelian model connecting genus and species.

—, « L'odyssée et l'exode: Les mystiques de Plotin et Grégoire de Nysse », Le Philosophoire: Laboratoire de Philosophie (49), 2018, 81-91. | The aim of this article is to understand both the breaks and continuities between two mysticisms from different traditions: that of Plotinus, which comes from Greek philosophy, and that of Gregory of Nyssa, which arises from Christian theology. Plotinian mysticism seeks to return to a lost unity, and thus falls within the notion of a past to be recaptured: the initial simplicity of the One, the principle of all things out of which the soul originally emerged. Plotinus thus understands the experience of the divine as an odyssey, whose soul is Ulysses. Gregory's Christian mysticism is, on the contrary, dominated by a tension with the future: the encounter with God is the subject of a promise, and the progression of the soul is compared to the exodus of Moses towards the promised land. Mysticism is the ultimate repose in the stability of the One in Plotinus, and an infinite progression led by the dynamic of divine love in Gregory.

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.

LIMONE, Vito, « Il Dio uno : dalla henologia alla teologia trinitaria : Plotino ed Origene », Augustinianum (53, 1), 2013, p. 33-56 | La teologia trinitaria di Origene condivide la medesima struttura teoretica dell'henologia di Plotino. Alla base delle somiglianze di metodo è necessario rintracciare, oltre alla comune sequela di Ammonio Sacca, l'influenza di Platone.

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.

—, « Plotinus and Porphyry on the contemplative life », in Theoria, praxis and the contemplative lifre after Plato and Aristotle, Th. Benatouïl & M. Bonazzi (ed.), Leiden, Brill, p. 183-197.

—, « Choice, self-determination and assimilation to God in Plotinus », in : Fate, providence and moral responsibility in ancient, medieval and early modern thought : Studies in honour of Carlos Steel, Edited [and introd.] by Pieter d'Hoine and Gerd Van Riel, Leuven, Leuven University Press, 2014, p. 211-223.

—, « Plotinus and Epicurus on pleasure and happiness », in Plotinus and Epicurus : Matter, perception, pleasure, Edited by Angela Longo and Daniela Patrizia Taormina, Cambridge, Cambridge University Press, 2016, 189-198.

LINS BRANDÃO, Bernardo, « Ascensão e virtude em Plotino. Sobre a doutrina dos níveis da virtude na Enéada I, 4 », Gregorianum (95, 1), 2014, p. 145-157. | In Ennead II, 9, Plotinus censures the Gnostics for not having a discourse about the virtues, essential, according to him, for those who want to see God. In Ennead I, 2, Plotinus writes this discourse, presenting his doctrine of the levels of virtue, in which he proposes his views on important topics discussed by ancient philosophers, such as the position of práxis and theoría on the philosophical life, the importance of metriopátheia or apátheia for virtue, etc. In this paper, I analyze the Plotinian notion of virtue presented in I 2, investigating its relations with the doctrine of the ascension of the soul towards the intellect and the one.

LONG, A.A., “Plotinus, Ennead 1.4 as Critique of Earlier Eudaimonism », in Virtue and Happiness: Essays in Honour of Julia Annas, Rachana Kamtekar (Ed.), Oxford, Oxford University Press, 2012, p. 245-263.

—, « What Is the Matter with Matter, according to Plotinus? », Royal Institute of Philosophy Supplement (78), 2016, p. 37-54. | Modern science is not linguistically original in hypothesizing the existence of dark matter. For Plotinus, the matter that underlies all perceptible objects, is essentially obscure and describable only in the negative terms of what it lacks by way of inherent properties. In formulating this theory of absolute matter, Plotinus took himself to be interpreting both Plato and Aristotle, with the result that his own position emerges as a highly original and equivocal synthesis of this tradition. Plotinus did not claim that matter is nothing, but the puzzling status he attributes to it can be aptly compared to Berkeley's doctrine that material substance is a self-contradictory notion.

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.

—, « Platonismo e aristotelismo a confronto sulla dialettica nel prologo degli «Scolî» di Proclo al «Cratilo»: riprese plotiniane e punti di convergenza con Siriano ed Ermia alla scuola platonica di Atene nel V sec. d. C. », The International Journal of the Platonic Tradition (9, 1), p. 54-87, 2015.

—, « Aspetti della causalità: Aristotele, Alessandro d'Afrodisia e Plotino : a proposito di un libro recente », Antiquorum Philosophia: An International Journal (9), 2015, 89-102. | Concerne il volume curato da C. Viano, C. Natali, M. Zingano, Aitia. 1,: Les quatre causes d'Aristote : origines et interprétations, Leuven, Peeters, 2013.

—, « Plotino, 'Enneade' I 1, la separabilità di mente e corpo nel filosofo », in Percepire apprendere agire : La riflessione filosofica antica sul rapporto tra mente e corpo, a cura di R.L. Cardullo et G.R. Giardina, Sankt Augustin, Academia-Verlag, 2016, 143-159.

—, « The mention of Epicurus in Plotinus' tr. 33 (Enn. II 9) in the context of the polemics between Pagans and Christians in the second-third century AD: parallels between Celsus, Plotinus and Origen », in Plotinus and Epicurus : Matter, perception, pleasure, Edited by Angela Longo and Daniela Patrizia Taormina, Cambridge, Cambridge University Press, 2016, 51-68.

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.

MADEIRA, Me. Marcelo Silvano & Francisco Razzo, « O lugar central do Tratado 9 – Sobre o bem ou o uno – das Enéadas de Plotino na tradição neoplatônica », Revista de Cultura Teológica (20, 79), 2012, p. 83-100. | The main purpose of this article is threefold since it searches to understand the main place that occupies one of the most significant books of the Neoplatonic philosophic tradition, namely: a) to consider the general aspects of the literary creation of the Treatise 9, On the Good, or the One; b) to define its place related to The Enneads, a title given to the set of all Plotinus’ writings; c) to introduce the main themes present in the book as essential parts for consideration of all Plotinus philosophical architecture and as the genesis of decisive components for creation of the Neoplatonic philosophical tradition. O objetivo principal deste ensaio é triplo na medida em que se busca compreender o lugar central que ocupa um dos mais importantes textos da tradição filosófica neoplatônica, a saber: a) estudar os aspectos gerais da construção literária do Tratado 9, Sobre o bem ou o Uno; b) delinear seu lugar em relação às Enéadas, título dado ao conjunto de todos escritos de Plotino; c) apresentar os principais temas presentes no texto como peças chaves para compreensão do todo da arquitetura filosófica plotiniana e como a gênese de componentes decisivas para construção da tradição filosófica neoplatônica.

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.

—, « L'apostasia del molteplice nel trattato sui numeri di Plotino », Elenchos (34, 1), 2013, p. 95-126 | Nel trattato 34 delle « Enneadi » (6, 6) Plotino affronta il problema dell'infinità dei numeri nel mondo sensibile suggerita dal « Parmenide » di Platone : la soluzione, che vede i numeri come entità eidetiche e non sensibili, si fonda sull'interpretazione di alcuni passi di altri dialoghi e di teorie diffuse nell'Accademia antica.

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.

—, « Plotin et la 'doctrine secrète' », in La mesure du savoir : études sur le Théétète de Platon, sous la dir. de Dimitri El Murr, Paris, Vrin, 2013, p. 335-378 | Reconstruire la lecture plotinienne de la première partie du Théétète de Platon (151 d-186 e) permet de déterminer l'importance de ce dialogue dans l'élaboration des thèses plotiniennes.

—, « Plotinus on the Inner Sense », British Journal for the History of Philosophy (23, 5), Sept 2015, p. 864-887. | Recently, there has been a growing interest in ancient views on consciousness and particularly in their influence on medieval and early modern philosophers. Here I suggest a new interpretation of Plotinus's account of consciousness which, if correct, may help us to reconsider his role in the history of the notion of the inner sense. I argue that, while explaining how our divided soul can be a unitary subject of the states and activities of its parts, Plotinus develops an original account of consciousness that appeals to an inner sense. In contrast to 'the outer senses', which perceive sensible things out there in the world, this sense, for him, perceives the activities of the parts of our soul, thus enabling us to be conscious of them as a single subject. I suggest that Plotinus devises his account of this psychic power in the light of Alexander of Aphrodisias's interpretation of the Aristotelian 'common sense'. Since in Alexander the 'common sense' enables us to be conscious as a single subject of sensations from different modalities, Plotinus uses it as a model to explain how we can be the conscious subject of all the states and activities of our soul.

—, « Plotinus' reception of Aristotle », in Brill's companion to the reception of Aristotle in Antiquity, A. Falcon (ed.), Brill's companions to classical reception, 7, Leiden, Brill, 2016, p. 258-276.

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.

MAKSELIS, Rasius, « Comparative Analysis of Plotinus' Concepts of Life (Zoe) of Intellect: And Actual Actuality (Energeia) (in Lithuanian) », Logos: Religijos, Filosofijos, Komparatyvistikos Ir Meno Zurnalas (74), 2013, p. 120-126. | The article presents a comparative analysis of the Plotinian concepts of the Life of Intellect and the Intellect as energeia. Analysis identifies their inter-relations, similarities of argumentation, and the ways in which they support and compliment each other. Plotinus attributes qualities of self-sufficiency, self-containment, and constant self-subsistence without any external influence to the noetic activity of intellect and to its ontological aspect (intellect as Being). The concept of Intellect as energeia appears to be the key element in attempts to understand the way in which the doctrine of the Life of Intellect combines apparently opposed static and dynamic aspects.

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.

MANTZANAS, Michalis, « Plotin et Grégoire Palamas », Byzantinische Forschungen. Internationale Zeitschrift für Byzantinistik (31), 2013, p. 203-208.

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.

—, « Il male come autoinganno sul nulla in Plotino », Salesianum (72, 1), 2010, p. 7-19.

—, « Plotino y la potencia desasosegada del Alma: ¿Dispersión o contemplación? », Topicos: Revista de Filosofia (Mexico) (48), Jan-June 2015, p. 169-199. | In the context of Plotinus's philosophical system, nature is intrinsically linked to contemplation. This paper aims to reflect on whether the Plotinus's doctrine on nature and its generative power refers only to the notions of dispersion and multiplicity or, rather, it suggests other ideas about this topic. An analytical and descriptive methodology will be used, accompanied by an hermeneutics and critical reading of sources and secondary literature.

—, « La crítica de Plotino a la concepción aristotélica del tiempo en En. III 7 », Anales del Seminario de Historia de la Filosofia (32, 2), 2015, p. 371-392. | This work will study how Plotinus rejects the Aristotelian notion of time as a "number" or "measure of movement", what are the paradoxes which the Neoplatonic poses, how he compares them to their own arguments and what solutions he proposes about this dispute. It will use a descriptive and analytical methodology, accompanied by critical and hermeneutic reading of texts selected for this occasion.

—, « Naturaleza y contemplación ensoñada en Plotino (III 8,4) », Journal of Ancient Philosophy (10, 2), 2016, p. 92-118. | Through a prosopopeia, Plotinus shows in En. III 8 (30) how the contemplation of natural production arises. This activity is similar to dreaming or as if one were, in a silent and restful though gaunt way, seeing. This work proposes to explain the possible meaning hidden behind this mention of the oneiric world with respect to phýsis. It happens that in every dream, the sleeper creates by himself an inside representation of his fantasies. In the same way as the sleeping subject brings out from himself the warp of dreams so does nature, since her images do not arise from extrinsic data but rather from her own inner productive capability. The reconstruction of this topic shows, among other contributions, that for Plotinus the sensitivity, far from being vilified when facing the intelligible world, constitutes instead his reflected expression.

—, « Considerations on the Concept of Audacity (tólma) in Plotinus », International Philosophical Quarterly (57, 1), 2017, p. 19-30. | Within the Plotinian corpus the topic of audacity provides a key for explaining the hypostatic constitution of what proceeds from the One and advances towards the formation of the sensitive world. This essay will try to settle some questions about the role of audacity within the corpus of Plotinus. Doing so will allow us to argue for the following position. Even if the generation of a being separate and distinct from the One includes the notion of otherness and therefore of multiplicity, this action -- a product of the intellect's daring -- does not imply dispersion but only the constitution of a living being able to develop by its own strength the richness already contained in its germinal potency.

MARTINO, Gabriel, « Filosofía y exégesis en las Enéadas. Las alas del alma plotiniana en su lectura del Fedro platónico", Arete: Revista De Filosofia (26, 1), 2014, p. 77-108. | In the present paper, we examine the role exegesis plays in the philosophy of the Enneads and, in particular, the way in which Plotinus interprets Plato. With this purpose we analyze, in the first place, some revealing passages of Porphyrius's Life of Plotinus in order to understand, on the one hand, how late Greek thinkers conceived the exegetic endeavour and, on the other hand, the way in which Plotinian philosophy was considered by his contemporaries. In the second section of this work, we examine the treatise IV 8 of the Enneads and try to show some peculiar aspects of Plotinus's exegetic procedure as well as of his reading of Plato's Phaedrus.

—, « Aspectos de la exégesis plotiniana de la tradición metafísica del platonismo », Revista Latinoamericana de Filosofía (39, 1), 2013, p. 99-131.

—, « Mística y exégesis en la filosofía de Plotino », Nova Tellus (30, 2), 2012, p. 73-98 | Dos de los elementos constitutivos de la filosofía de Plotino son la mística y la exégesis de sus predecesores. Estos aspectos de su pensamiento, sin embargo, son interpretados de modos diversos por los especialistas. A raíz de esto, se intenta poner de manifiesto y explicar la exégesis plotiniana de algunas ideas de los pensadores medioplatónicos, y evaluar la impronta que, junto con las experiencias místicas, tiene en su concepción metafísica. Se ofrece, por último, una interpretación de la relación que la mística y la exégesis presentan en las « Enéadas », reconsiderándose las lecturas de los estudiosos sobre este tema.

—, « A Plotinian Turning Point: Revisiting the Relationship between Gnosticism and Platonism », The International Journal of the Platonic Tradition (12, 1), 2018, 57-63.

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.

MAURETTE, Pablo, « Lo Uno como principio ético : Plotinos más allá de la aretê », in Diálogo con los Griegos. Estudios sobre Platón, Aristóteles y Plotino. Buenos Aires, Colihue, 2004, p. 305-314.

MAURO, Bonazzi, À la recherche des idées: Platonisme et philosophie hellénistique d'Antiochus à Plotin, Paris, Vrin, 2015.

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.

MAZILU, Daniel, « La religiosité de Plotin », chora : revue d'études anciennes et médiévale (5), 2007, p. 111-120. | The religious spirit in Plotinus. Lots of studies from last 30 years have shown similar attitudes and spiritual tendencies in early christian and neoplatonic teachings. But we could not forget that we are dealing here with two major rivals on the intellectual scene of Late Antiquity. Despite commun aspects in plotinian and gnostic doctrines, there are some strong critics in Plotinus works, most of them in Enneads II,9, that let no doubt of the distance between the gnostic and neoplatonic positions on some key issues. This article points out four aspects of the plotinian doctrine that clearly break up with some of the main christian religious attitudes. Plotinus had a positive jugement on the sensible world, he had never expressed contempt towards nature, refused any presomption on religious metters and considered the philosophy as the only way to mistical union with the One.

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.

—, « 'Those who ascend to the sanctuaries of the temple' : the gnostic context of Plotinus' first treatise, 1.6 [1], On beauty », in Gnosticism, Platonism and the late ancient world : essays in honour of John D. Turner, ed. by Kevin Corrigan, Tuomas Rasimus, in collab. with Dylan M. Burns, Lance Jenott, Zeke Mazur, Leiden, Brill, 2013, p. 329-368 | Dans le traité 1, 6, « Sur la beauté », Plotin cherche à distinguer sa conception de la beauté de celle des gnostiques, quoiqu'il le fasse en empruntant un ensemble d'images et d'arguments aux gnostiques eux-mêmes : la comparaison porte principalement sur « Zostrien » et « Allogène ». Comprend une discussion de la réception de Platon chez les gnostiques et dans le traité de Plotin.

—, « Having sex with the One: erotic mysticism in Plotinus and the problem of metaphor », in Late antique epistemology: other ways to truth, Vassilopoulou, Panayiota & Clark, Stephen R. L. (eds.), Basingstoke, Palgrave Macmillan, 2009, 67-83. | At several points in the « Enneads », Plotinus describes what appears to be a first-hand experience of a moment of mystical union with the supreme principle, the One. Despite the volume of scholarship on Plotinian mysticism in the context of philosophical hermeneutics, the question of what Plotinus was doing during these extraordinary moments has been neglected. The difficulty for the historian of philosophy is that the experience of union with the One transcends ordinary intellection and thus cannot be expressed in literal and discursive terms. Nevertheless, Plotinus tries to communicate the essence of the experience through the use of images that ostensibly are metaphors for more abstract and ineffable states of consciousness. The curiously physical, erotic, and sexual imagery Plotinus uses to describe mystical union is not an arbitrary metaphor but is central to both his metaphysics and his experiential praxis.

—, « A Gnostic Icarus? Traces of the Controversy Between Plotinus and the Gnostics Over a Surprising Source for the Fall of Sophia: The Pseudo-Platonic 2nd Letter », The International Journal of the Platonic Tradition (11, 1), 2017, 3-25.

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.

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.

MAZZETTI, Manuel, « Epicureans and Gnostics in tr. 47 (Enn. III 2) 7.29-41 », in Plotinus and Epicurus : Matter, perception, pleasure, Edited by Angela Longo and Daniela Patrizia Taormina, Cambridge, Cambridge University Press, 2016, 69-81.

McISAAC, Gregory, « 'Non enim ab hiis que sensus est iudicare sensum' : sensation and thought in 'Theaetetus', Plotinus and Proclus », International journal of the platonic tradition, (8, 2), 2014, p. 192-230 | Examination of the relation between sensation and discursive thought (dianoia) in Plato, Plotinus, and Proclus. In « Theaetetus », a soul whose highest faculty was sensation would have no unified experience of the sensible world, lacking universal ideas to give order to the sensible flux. It is implied that such universals are grasped by the soul's thinking. In Plotinus the soul is not passive when it senses the world, but as the logos of all things it thinks the world through its own forms. Proclus argues against the derivation of universal logoi from the senses, which alone cannot make the sensible world comprehensible. At most, they give a record of the original sense-impression in its particularity. The soul's own projected logoi give the sensible world stability. For Proclus, bare sensation does not depend on thought, but a unified experience of the sense-world depends on its paradigmatic logoi in our souls.

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.

MEHTA, Binita, « Self-Knowledge as Non-Dual Awareness: A Comparative Study of Plotinus and Indian Advaita Philosophy », The International Journal of the Platonic Tradition (11, 2), 2017, 117-148.

MEISTER, Chad, « Ancient and Contemporary Expressions of Panentheism », Philosophy Compass (12, 9), 2017, 1-12. | Panentheism has been one major view of God and the God-world relation for many centuries. It is a middle view between classical theism on the one hand and pantheism on the other. This essay examines several expressions of panentheism. It begins with two ancient expressions, one by Plotinus and the other by Ramanuja. It then considers some reasons for the rise of panentheism in recent decades. One example of this rise is Charles Hartshorne's dipolar expression. After exploring Hartshorne's view, the article concludes by noting several objections to panentheism.

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.

—, La puissance de l'intelligible : la théorie plotinienne des Formes au miroir de l'héritage platonicien, Leuven, Leuven University Pr., 2014. | L'examen de la théorie plotinienne des formes s'appuie sur l'étude de l'héritage de Plutarque, Atticus, Acinoos et Numénius. Ouvrage issu d'une thèse de doctorat soutenue en 2008 à l'Université Paris I.

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.

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.

—, Plotin, l'odyssée de l'âme, Armand Colin, 2016.

—, « Plotinus, Epicurus and the problem of intellectual evidence: tr. 32 (Enn. V 5) 1 », in Plotinus and Epicurus : Matter, perception, pleasure, Edited by Angela Longo and Daniela Patrizia Taormina, Cambridge, Cambridge University Press, 2016, 96-112.

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.

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.

MORO, Enrico, « Agostino e Plotino sulla materia dei corpi », Teoria: Rivista di Filosofia (37, 1), 2017, 199-207. | The paper has two main aims: first, to offer a general overview about Augustine's concept of corporeal matter, based on a comprehensive examination of all the occurrences of the Latin lemmas materia and materies in his works; second, to discuss more in detail the vexed question of the Plotinian influence on Augustine's conception of matter, in order to highlight that the major meeting points between Augustine and Plotinus rest on a purely literal level, and to rather point out the significant conceptual differences between these two thinkers.

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.

—, Plotinus, Self and the World, Cambridge, Cambridge University Press, 2013.

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.

MURILLO MURILLO, Ildefonso, « El Uno (primer Dios) de Plotino y el Dios de San Agustín », Cuadernos Salmantinos de Filosofía (42), 2015, p. 201-214.

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.

NAGY, Anna, « Author and Actor: Plotinus and the Stoics on the Autonomy of Action », Rivista di Filosofia Neo-Scolastica (109, 1), 2017, p. 109-130. | In several chapters of his treatise On Providence (III, 2 (47) 15-18) Plotinus uses the theatre as a metaphor in his discussion of coexistence of providence and evil, as well as anthropological and ethical problems such as human autonomy and responsibility. This paper examines how Plotinus -- as well as his Stoic forerunners -- employed the metaphor of the theatre, paying special attention to the ways in which the metaphor was used to determine the consistency and limits of human autonomy. In order to illustrate the similarities and differences between Plotinus and the Stoics, this paper analyses how the actor is integrated into the play, and the extent to which he is shown to have some independence within it.

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.

—, « L’arrière-fond néopythagoricien de la chute (sphalma/neûsis) de l’Âme dans la gnose et son écho dans les traités 33 et 34 de Plotin », Laval Théologique et philosophique (68, 3), 2012, p. 627-638. | Pour parler de la chute ou de la déclinaison de l’Âme (Sophia) dans le cadre des récits cosmogoniques gnostiques, Plotin a recours, en sus du terme neûsis, au substantif sphalma (ou encore au verbe correspondant (sphallesthai), comme s’il s’agissait d’un synonyme de neûsis. L’enquête que nous avons menée montre le bien-fondé de cet usage, puisque le terme sphalma est, de fait, utilisé par les hérésiologues pour décrire, dans un langage hérité du néo-pythagorisme et donc rythmé par le nombre, la chute de Sophia, laquelle incarne le douzième éon de la Dodécade en même temps que le trentième et dernier éon de l’ensemble du Plérôme. Rapporté à la métaphysique pythagoricienne dont il relève, le récit gnostique perd toute apparence d’arbitraire et révèle enfin sa véritable structure, commandée de bout en bout par le nombre. Il est raisonnable de penser que l’arithmologie rivale du traité 34 de Plotin est là pour y couper court.

—, « Un nuevo tipo de causalidad. La demiurgia contemplativa plotiniana », Trad. del Francés de M. I. Santa Cruz, Revista latinoamericana de filosofía, 2010, suppl., p. 307-321.

—, « The Neopythagorician backdrop to the Fall (sphalma/neusis) of the soul in gnosticism and its echo in the Plotinian treatises 33 and 34 », in Gnosticism, Platonism and the late ancient world : essays in honour of John D. Turner, ed. by Kevin Corrigan, Tuomas Rasimus, in collab. with Dylan M. Burns, Lance Jenott, Zeke Mazur, Leiden, Brill, 2013, p. 411-425 | L'examen des influences gnostiques (principalement sur le fondement de « Zostrien » et de l'« Apocryphe de Jean ») et néopythagoriciennes chez Plotin (traités 33 et 34) comprend une étude lexicologique de sphalma chez ce dernier.

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.

—, « Memory and Recollection in Plotinus », Archiv für geschichte der philosophie (96, 2), 2014, p. 183-201. | Beginning with an outline of memory and recollection in Plato and Aristotle, this paper argues that establishing the role of memory and recollection in their mutual relation in Plotinus requires a careful reconstruction. Whereas memory for Plotinus is not a storage of images or imprints that come either from the sensible or the intelligible but rather is a power capable of producing memories, recollection takes the form of a discursive rational rethinking and reproduction of the soul's experience of the noetic objects. Recollection, then, is a triple motion of the descent, stay, and return of the soul to the intelligible.

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.

—, « Corporeal matter, indefiniteness and multiplicity: Plotinus' critique of Epicurean atomism in tr. 12 (Enn. II 4) 7.20-8 », in Plotinus and Epicurus : Matter, perception, pleasure, Edited by Angela Longo and Daniela Patrizia Taormina, Cambridge, Cambridge University Press, 2016, 133-159.

NOBLE, Christopher Isaac, « Plotinus’ Unaffectable Matter », Oxford Studies in Ancient Philosophy (44), 2013, p. 233-277.

—, « How Plotinus' Soul Animates His Body: The Argument for the Soul-Trace at Ennead 4.4.18.1-9 », Phronesis: A Journal of Ancient Philosophy (58, 3), 2013, p. 249-279. | In this paper I offer an analysis of Plotinus's argument for the existence of a quasi-psychic entity, the so-called 'trace of soul', that functions as an immanent cause of life for an organism's body. I argue that Plotinus posits this entity primarily in order to account for the body's possession of certain quasi-psychic states that are instrumental in his account of soul-body interaction. Since these quasi-psychic states imply that an organism's body has vitality of its own (a claim for which Plotinus also finds support in the Phaedo), and Platonic souls are no part or aspect of any body, Plotinus draws the conclusion that the soul must be a cause of the body's life by imparting a quasi-psychic qualification to it. In so doing, Plotinus introduces elements of hylomorphism into Platonist psychology, and addresses a problem for the animation of the body that Platonic soul-body dualism may plausibly be thought to face.

—, « Plotinus' Unaffectable Soul », Oxford Studies in Ancient Philosophy (51), 2016, p. 231-281. | In Ennead 3. 6 Plotinus maintains that the soul is unaffectable. This thesis is widely taken to imply that his soul is exempt from change and free from emotional 'affections'. Yet these claims are difficult to reconcile with evidence that Plotinian souls acquire dispositional states, such as virtues, and are subjects of emotional 'affections', such as anger. This paper offers an alternative account. In denying affections to soul, Plotinus is offering a distinction between the soul's self-actuated motions (or activities) and the passive motions (or affections) of bodies (cf. Phaedrus 245 C-E and Laws 10, 896 A). But this distinction does not imply the soul's changelessness, since Plotinus takes psychic motions that result in the acquisition of new psychic states to be changes. As for emotional 'affections', these (as activities) are merely homonymous with the affections denied to soul, and so do not violate the ban on soul's affectability.

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).

—, « Nishida and Plotinus », The International Journal of the Platonic Tradition (9, 1), p. 1-26, 2015. | Kitaro Nishida is the most important and representative philosopher in modern Japan, who now attracts increasing attention internationally. He endeavored to give a logical foundation to the Eastern way of thinking through his confrontation with Western philosophers. The aim of this paper is to recover the modern and intercultural significance of Plotinus' philosophy in the light of Nishida's philosophy. Nishida refers to Plotinus repeatedly, expressing his deep empathy, though his philosophy, which professes itself to be highly critical, is not mysticism. When we compare him with Plotinus, we can find a great affinity in their fundamental structure. 'Absolute nothingness (zettai mu)', the basis of all reality in Nishida's philosophy, is prior to both subjectivity and objectivity, and corresponds to the Plotinian One, which transcends both thinking and being. The correspondence between their logical structures consists in regarding subjectivity and objectivity as developments of an indefinite principle that transcends and precedes the discrimination of the two, and determination as determination of what is indeterminate. However, differing from Plotinus, Nishida lays stress on corporality, ordinariness and individuality. Though Plotinus was never pessimistic about this world, the experience emphasized in the Enneads was not earthly, while Nishida's 'radical ordinariness' was the standpoint to which we should attain in a mundane life. When we compare Plotinus with Nishida, we encounter the intersection of the West and the East, antiquity and modernity, and mysticity and ordinariness.

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.

—, Plotino, escultor de mito, São Paulo, Annablume, 2013.

—, « O amor como estado da alma (« páthos ») em Plotino », Archai (10), 2013, p. 85-94 | Se analiza el primer capítulo de Plotino 3, 5 [50], « Sobre el amor », en el que se discute acerca del amor entendido como un estado del alma (pathos). El amor como estado del alma es característico del ser vivo, es decir, de un compuesto de alma y cuerpo, siendo por tanto el amor del hombre en el mundo sensible. El amor es presentado bajo dos formas : puro y mixto. El primero es aquel que desea la belleza, mientras que el segundo, aquel que desea la belleza y la eternidad. Al explicar cada una de las formas de este amor, Plotino aborda temas fundamentales de su filosofía, tales como la belleza, la contemplación y la propia definición del hombre.

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.

—, « Aristotelian ethics in Plotinus », in The reception of Aristotle's Ethics, ed. by Jon Miller, Cambridge/New York, Cambridge University Pr., 2012, p. 53-66 | Many aspects of Aristotle's Nicomachean ethics may be found in Plotinus's discussions of ethical themes. The two philosophers share common issues and principles. A major difference is the metaphysical background to Plotinus's ethics, which is absent in Aristotle.

,, « Moral virtue in Late Antique Platonism: some elements of a background to ethics in early Arabic philosophy », Mélanges de l'Université Saint-Joseph (65), 2013-2014, 73-85. | Comprend une étude de la pensée éthique du « Didaskalikos » d'Alcinoos et de sa réception chez Porphyre et Plotin : Plot. 1, 3, 6, 6-22 et en 1, 2 ; Porph., Sent. 32. Le platonisme tardif avait opéré l'assimilation des vertus morales platoniciennes et aristotéliciennes : Alcinoos représente à cet égard une forme de platonisme aristotélisant.

OMTZIGT, Judith, Die Beziehung zwischen dem Schönen und dem guten in der Philosophie Plotins, Göttingen, V und R Unipress, 2012.

O'NEILL, Seamus, « Porphyry the Apostate: Assessing Porphyry's Reaction to Plotinus's Doctrine of the One », Heythrop Journal (57, 1), Jan 2016, p. 74-83. | Attempting to understand how the Plotinian One is productive of all that follows from it, Porphyry considers the principle in both its transcendent and creative aspects, introducing difference and self-relation within the One itself. Porphyry's modifications of Plotinus's doctrine yield a first principle utterly distinct from what Plotinus envisioned. Porphyry's first principle loses its decisive character as absolutely transcendent. This distinction between the first principles of Porphyry and Plotinus has important ramifications for their philosophical itineraria, and further strengthens the status of Plotinus within the Neoplatonic tradition. Plotinus is a unique thinker within the Neoplatonic tradition, and we must be careful not to equate Neoplatonism with Plotinus, when in fact, it is Plotinus who against both his own predecessors and successors often stands alone.

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.

—, « 'Heavy birds' in tr. 5 (Enn. V 9) 1.8: References to Epicureanism and the problem of pleasure in Plotinus », in Plotinus and Epicurus : Matter, perception, pleasure, Edited by Angela Longo and Daniela Patrizia Taormina, Cambridge, Cambridge University Press, 2016, 82-95.

PANAIOTIDI, Elvira, « The Same Thing in Another Medium': Plotinus' Notion of Music », Ancient Philosophy (34, 2), Fall 2014, p. 393-413. | The focus of this paper is on Plotinus's conception of music and on the question of whether he construed music as imitative art. The importance of this question derives from its intimate relatedness to a more fundamental problem of music's place in Plotinus's hierarchical universe and its role in the ascent of the individual soul to the highest reality which is, according to him, the ultimate goal of all human beings. I begin with the examination of Plotinus's classification of the arts and conflicting interpretations thereof in the secondary literature. It will then be argued that Plotinus primarily conceived music as direct manifestation -- not imitation -- of mathematical proportions that underlie the higher harmony.

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."

PARTRIDGE, Tony, « The One and the Divine Light of Truth in Plotinus and Florensky », Dionysius (31), 2013, p. 127-140.

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.

—, « The motion of intellect on the Neoplatonic reading of Sophist 248e-249d », International journal of the platonic tradition (8, 2), 2014, p. 135-160 | A defense of Plotinus's reading of Sph. 248 E-249 D as an expression of the togetherness or unity-in-duality of intellect and intelligible being. Throughout the dialogues Plato consistently presents knowledge as a togetherness of knower and known, expressing this through the myth of recollection and through metaphors of grasping, eating, and sexual union. He indicates that an intelligible paradigm is in the thought that apprehends it, and regularly regards the forms not as extrinsic « objects» but as the contents of living intelligence. A meticulous reading of Sph. 248 E-249 D shows that the « motion » attributed to intelligible being is not temporal change but the activity of intellectual apprehension. Aristotle's doctrines of knowledge as identity of intellect and the intelligible, and of divine intellect as thinking itself, are therefore in continuity with Plato, and Plotinus's doctrine of intellect and being is continuous with both Plato and Aristotle.

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.

—, « Organisme et réflexion. Plotin et la nature de l'être vivant », Revue de Philosophie Ancienne (31, 2), 2013, p. 179-209.

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.

PIERANTONI, Claudio, « Ser en relación y conocimiento de sí y en san Agustín y en Plotino », Teologia y Vida T&V (56, 4), 2015, p. 431-460 | Se revisan los conceptos de « ser en relación » y de « autoconocimiento » en la Enéada 5 de Plotino y en la segunda parte « De Trinitate » de Agustín de Hipona. En ambos autores el ser se auto-conoce como intrínsecamente relacional y dinámico, inserto en un proceso de continua conversión. También en ambos, el conocerse del hombre en sus relaciones intra-psíquicas equivale a conocerse fundamentalmente en sus relaciones con la divinidad. En Plotino la relación del hombre con Dios termina confundiéndose con las relaciones entre las hipóstasis divinas. En el análisis agustiniano, las relaciones trinitarias, que el hombre descubre en su esencia interior, son espejo e imagen creada, netamente distinta de la « esencia divina », aun cuando tales relaciones no operan sin la necesaria relación vertical con la Trinidad divina. Agustín lleva así a su primera sistematización el pilar fundamental que sostiene al mismo tiempo la Teología natural y la Antropología filosófica cristiana.

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.

PINHEIRO, Marcus Reis, « Plotino, exegeta de Platao e Parmênides. Acerca do poema de Parmênides », in Acerca do poema de Parmênides : estudos apresentados no I Simposio Internacional OUSIA de Estudos Classicos, Rio de Janeiro : Azougue, 2009, p. 175-184.

PINO, Tikhon Alexander, « Plotinus and the Aristotelian Hylomorphic Body: Making Room in Entelechy for the Soul as Substantial Form », Dionysius (31), 2013, p. 41-56.

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.

PLOTKA, M., "The recovery of the self: Plotinus on self-cognition in analecta husserliana", in The yearbook of phenomenological research, volume CX: Part I: Phenomenology/Ontopoiesis retrieving geo-cosmic horizons of antiquity: Logos and life, Tymieniecka, A.-T. (ed), 2011, p. 241-249. | According to numerous interpretations, Neoplatonism was a recovery of the spirit of man and of the spirit of the world. The philosophy, whose founder was Plotinus, influenced German classical philosophy as well as phenomenology considerably. For Plotinus, the "spirit of the world", i.e., Logos is real, objective being, and also forming principle, and principle of explanation. Additionally, it is causal principle of unity and organization, and according to this aspect, the being of Logos is universal creative activity (ontopoiesis). Following Plotinus, it is the soul of the world, and as such it underlies reality. All beings -- insofar as they participate in Logos -- are able to contemplate. This applies specially to man who, exiled from the Absolute, has to return to it. Human restoration leads only through contemplation. The latter is the process directed to unity and identity between being and cognition. Due to the contemplation, the cognizing subject identifies itself with the cognized object. According to Plotinus, insofar as acts of cognition are intentional, namely they are directed towards external objects, unity between knower and known object cannot occur in the case of the cognition of external world. Such a unity is possible only in the case of self-cognition. When human mind knows itself, it attains the unity between object and subject, and the identity between being and knowing is established.

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.

PORUBJAK, Matús, « Plotinus' boys, Meno's slave boy and moral dilemmas (in Slovak) », Filozofia (69, 6), 2014, p. 526-535. | The paper tries to answer the question why contemporary (Slovak) undergraduate students have difficulty with moral dilemmas. According to the author, the reason is the lack of classical moral stories in their education. First, he takes as an example the Plotinus's One (En. 3,2,8) and shows how his moral story, trivial at first glance, is carefully structured and leads to a nontrivial inference. Then author turns to famous Plato's "slave boy passage" from Meno dialogue (82b-86c) to point out how our understanding works. Finally, the author tries to figure out how important the classical moral stories can be in developing our interpretation and decision-making skills, and argues that student's low ability of moral dilemmas understanding is a consequence of the absence of clever moral stories in previous education.

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.

REALI, Roberto, « Letture contemporanee di Plotino », chora : revue d'études anciennes et médiévale (5), 2007, p.15-25.

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.

—, « Plotinus on Imagination, Memory and Consciousness: The Double Phantasia of IV 3 (27), 31-32 », Science et Esprit (67, 3), Sept-Dec 2015, p. 343-357. | In Ennead IV 3 (27) Problems Concerning the Soul I, Plotinus asserts that the soul has two powers of imagination. This radical position has occasioned much perplexity amongst scholars of ancient philosophy. In this paper, I argue that we can better understand Plotinus's doctrine of the double imagination if are aware, first, that for Plotinus invokes imagination to explain consciousness and, secondly, that for Plotinus human consciousness is always in some way a moral consciousness. Finally, I argue that in formulating this position Plotinus draws on conceptual materials provided to him by Alexander of Aphrodisias who in his De Anima interprets the Aristotelian notion of imagination in light of Stoic doctrines concerning the role of imagination in moral psychology.

—, « One and the Possibility of Many in Greek and Indian Philosophy: Plotinus and Ramanuja », Philosophy East and West (67, 3), 2017, 825-840. | This comparative study examines arguments developed by Plotinus and by Ramanuja concerning the possibility of multiplicity in relation to the nature of the One and ultimately nondual Brahman, respectively. It is hoped that some insight is given into both Plotinus's and Ramanuja's thought on ultimate unity or nonduality, and more generally into the philosophical possibilities of understanding ultimate unity or nonduality.

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.

—, « Conscience et image : Plotin et le rôle de la phantasia », chora : revue d'études anciennes et médiévale (9-10), 2011-2012, p. 81-102. | Cet article étudie le rapport particulier établi par Plotin entre deux notions, l'antilêpsis et la phantasia, pour penser la prise de conscience par l'âme de certains «objets» et de certaines activités. Car celle ci pose un problème que Plotin a formulé clairement, à la fin du traité 10 (V, 1), sans lui trouver encore de solution absolument satisfaisante. Si l'antilêpsis a besoin de la phantasia pour s'exercer, peut il en être de même pour les activités supérieures de l'âme dont elle voudrait prendre conscience, puisque la phantasia se rattache à la sensation dont elle est issue ? La question est alors de savoir si les réalités supérieures échappent à toute conscience ou si cette dernière peut les saisir, au moins sous la forme qui lui est propre. On cherchera ici à exposer les aspects principaux de ce problème, mais surtout, à partir de textes tirés des traités 27 (IV, 3) et 46 (I, 4), à saisir la solution que Plotin lui apporte.

—, « La place du destin : aspects d'un problème dans la pensée de Plotin », Revue des études anciennes (113, 2), 2011, p. 409-429.

—, « Maître et disciple dans la tradition platonicienne. L'exemple de Plotin », in De l'un à l'autre, Maîtres et disciples, A. Névot (dir.), Paris, CNRS Éd., 2013, p. 65-86.

—, « La théorie du Premier moteur : Plotin critique d'Aristote », Les études platoniciennes (10) : Platon et la technè, Platon et ses prédécesseurs I, 2013.

—, "Rendre raison du corps : Plotin et le problème de la corporéité", Revue des sciences philosophiques et théologiques (100, 1), 2016, p. 9-25. | Réexamen de la relation du corps et de l'âme dans la pensée de Plotin. Loin de s'interroger seulement sur l'usage que l'âme fait du corps, Plotin fait dépendre les corps du schéma de la procession et montre que l'existence du corps est nécessaire pour les réalités intelligibles elles-mêmes ; l'âme manifeste ses puissances par le corps, comme le montre l'analyse de 6 (4, 8), 5. La notion plotinienne de corporéité (sômatotès, Plot. 37 (2, 7)) permet de faire de l'essence des corps une raison incorporelle.

—, L'être et le substrat : Essai sur Plotin et la métaphysique, Paris, Vrin, 2017.

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.

SABO, Theodore, « Plotinus and Buddhism », Philosophy East and West (67, 2), 2017, 494-505. | The relationship between Plotinus and Buddhism has not been overly studied, in part because of the paucity of evidence. This article retraces some familiar terrain, enumerating parallels between the philosophy of Plotinus and those of the Yogacarin Vasubandhu and his Indian and Chinese inheritors. Similarities are noted between Plotinus' thought and Zen Buddhism, which was a natural outgrowth of Vasubandhu's philosophy, and, more importantly, between Plotinus and Buddhist Tantra. It is nonetheless conceded that there are more similarities between Tantra and the later Neoplatonists than there are between Tantra and Plotinus. Distinctive to this article are the Plotinian elements descried in the lives of Vasubandhu and the Tibetan Tantrist Ra Lotsawa.

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.

—, « Sobre el concepto de semeanza : Plotino, Enéadas I 2 », Revista latinoamericana de filosofía, 2010, Suppl., p. 322-347.

—, « Sustancia y cualidad : Plotino frente a Aristoteles », in Diálogo con los Griegos. Estudios sobre Platón, Aristóteles y Plotino. Buenos Aires, Colihue, 2004, p. 285-304.

SANTA-MARIA, Andrés, « Plotino, Las Formas Platónicas y El Noûs Aristotélico », Anales Del Seminario De Historia De La Filosofia (30, 2), 2013, p. 311-330. | If historians of philosophy are right by considering Plotinus the most important representative of neo-Platonism, the question arises as what new element he proposes when intending to reformulate the philosophy of Plato. To answer this question, I will focus on Plotinus's reformulation of the so-called 'theory of ideas', cornerstone of the Platonic gnoseology. We will see that, far from merely repeating the arguments of Plato, Plotinus embraces the different philosophical doctrines developed through the six centuries that separates him from Plato. On the one hand, this allows him to overcome objections that have been raised against the Platonic intuitions and, on the other hand, to build a much more precise conceptual apparatus to support the Platonic thought. Particularly important in this respect is Plotinus's use of the doctrine of intellect (nous) developed by Aristotle in Metaphysics XII and widely discussed in the centuries after the Stagirite. My discussion on the Aristotelian mediation on the Plotinian exegesis of the Platonic gnoseology aims at showing that some of the weakest points of Plato's 'theory of ideas' are strengthened by Plotinus's use of Aristotelian doctrines, even when the Stagirite distanced himself from some of the most important points of Plato's gnoseology. I will then try to show that some of Plotinus's most daring thesis -- such as his "Intellect is all things" or the reduction of knowledge to self-knowledge -- are the consequence of taking certain Aristotelian intuitions 'to the extreme' in his pursuit of further laying the foundations of Plato's thought.

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.

SCHOTT, Jeremy M., « Plotinus's portrait and Pamphilus's prison notebook : Neoplatonic and early Christian textualities at the turn of the fourth century C.E », Journal of early christian studies (21, 3), 2013, p. 329-362 | A study of two « sibling » intellectual communities - the neoplatonic circle of Plotinus and Porphyry and the Christian intellectual circle of Pamphilus and Eusebius of Caesarea - that considers in what ways each developed different theories and practices of reading and writing. Porphyry's « Life of Plotinus » can be read as an extended and deliberate engagement with the problem of writing as elaborated in Plato's « Phaedrus ». Porphyry's neoplatonic textuality situates writing as a problematic mimesis, and subordinates written texts to dialectical relationships within the philosophical circle. By contrast, the Caesareans advocate and practice a textuality that self-consciously embraces the use and production of written texts as a primary site for the production of orthodox discourse.

SCHROEDER, Frederic M., « Porphyry's Life of Plotinus and Academic Power », Dionysius (33), Dec 2015, p. 145-178. | Porphyry's On the Life of Plotinus is not a reliable historical document, reflecting as it does Porphyry's concern with his place in the Plotinian succession. The succession is not confined to doctrine, but is also sacral. The presence of Plotinus to his disciples depicts Plotinus as a holy man whose power is transmitted to Porphyry. Porphyry's description of Plotinus borrows its language from Plotinus' own text so that that text is itself the material cause of Porphyry's iconic depiction of his master. Thus, the edition of the Enneads the Life are joined to present both the text and the person of Plotinus as two sides of an arch. Porphyry is presenting a foundation myth for a projected Platonic community to rival the claims of the church.

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.

SFAMENI GASPARRO, Giulia, « La magia della comparazione: Plotino, Enn. VI 9(9),9 e L'esegesi dell'anima (NHC II, 6). La sfida di un confronto », Humanitas: Rivista bimestrale di cultura (72, 5-6), 2017, 944-957. | The analysis proposes a "comparative suggestion" that derives from the reading of the ninth essay of Plotinus's Enneads ("About Good or the One": Enn VI, 9 (9)). In this work it is described the generating force of the intellect, united with the One, that has the soul as its object through a thick symbology of fecundation and generation. This symbology is entirely founded on the "femininity" of psyche, while the masculine aspect is represented by the "God" -- Good. In the passage from Plotinus the dramatic experience of the soul is structured around the theme of virginity/sexual union-contamination/violence, abandon and return. It evokes, in a singular way, an anonymous document entitled Exegesis on the Soul (NHC II, 6) that is present in the Coptic codes of Nag Hammadi. It is possible to find an important source of reference to the historic understanding of the "analogies" between Plotinus and the ExAn in the "Pythagorean" Numenius. Without being their common "source" the work of Numenius has some useful elements to understand the modalities and the historical cultural circumstances that enable the formulation of the doctrine related to the soul. Plotinus and the document of Nag Hammadi are, with all their peculiarities, the witnesses of this doctrine.

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.

—, « Plotinus and the myth of love », in Texts and culture in late antiquity: inheritance, authority, and change, J.H.D. Scourfield (ed), Swansea, Classical Pr. Of Wales, 2007, p. 233-245.

—, « Image and analogy in Plotinus », Proceedings of the Boston Area Colloquium in Ancient Philosophy (27), 2012, p. 1-19 | Plotinus employs metaphor not only as a simple literary device but also with deeper metaphysical implications as a means of inferring properties of transcendent reality from phenomena in the material world. Universal physical causal relationships, such as the way in which fire heats, point to a similar structure in the Intelligible world, since the physical world is its image. One of the most frequent metaphors is that of light. But because for Plotinus light is incorporeal, it has a special place in his metaphysics that requires some explanation. Light is sometimes employed by him as a simple metaphor, sometimes as an analogy, but also as a real entity that provides a connection between the transcendent and physical worlds that is more continuous than even the causal chain of image levels revealed by analogy. With a commentary by Gary M. Gurtler, p. 20-26.

—, « The analogy of fire and heat in Plotinus », in For a skeptical Peripatetic : Festschrift in honour of John Glucker, Y.Z. Liebersohn, I. Ludlam & A. Edelheit (eds), Sankt Augustin, Academia-Verlag, 2017, 278-284.

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 SANTOPRETE, 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.

—, « A utilização do termo amphistomos no grande tratado antignóstico de Plotino e nos 'Oráculos Caldáicos' », Archai (10), 2013, p. 103-112 | Se analiza la hipótesis defendida por W. Theiler en 1965, y luego por J. Dillon en 1992, según la cual el término amphistomos (« con dos caras », « con dos bocas ») empleado por Plotino exclusivamente en la primera parte de su tetralogía anti-gnóstica, es decir, en el tratado 30 (3, 8), 9, 31, es una expresión característica de los « Oráculos caldeos ». Para examinar esta hipótesis, se resume el debate de los especialistas al respecto y se analizan los diferentes sentidos implicados en el uso de la expresión amphistomos en los « Oráculos caldeos » y en Plotino, dentro del contexto polémico en que aparece citada. Se concluye que el estudio de la metafísica medio-platónica de los « Oráculos caldeos » puede arrojar luz sobre el diálogo entre los pensamientos plotiniano y gnóstico, y que la presencia de una polémica medio-platónica en este tratado anti-gnóstico hace plausible una referencia directa por parte de Plotino a un término característico del vocabulario de los « Oráculos caldeos ».

—, « L'emploi du terme 'amphistomos' dans le grand traité antignostique de Plotin et dans les Oracles Chaldaïques », in Die Chaldaeischen Orakel. Kontext - Interpretation - Rezeption, M. Tardieu et H. Seng (éd.), Heidelberg, Universitätsverlag Winter, « Bibliotheca Chaldaica » 2, 2010, p. 163-178.

—, « La signification plotinienne du nom divin d'Apollon », in Noms Barbares I - Formes et contextes d'une pratique magique, M. Tardieu, A. van den Kerchove, M. Zago (éd.), Turnhout, Brepols, « Bibliothèque de l'École des Hautes Études - Sciences Religieuses » 162, 2013, p. 239-251.

—, « Le mythe d'Ouranos, Kronos et Zeus comme argument antignostique chez Plotin », in Gnose et Manichéisme. Entre les oasis d'Égypte et la route de la soie. Hommage à Jean-Daniel Dubois, A. van den Kerchove et L. G. Soares Santoprete (éd.), Turnhout, Brepols, « Bibliothèque de l'École des Hautes Études - Sciences Religieuses (BEHE) » 176, série « Histoire et prosopographie de la Section des Sciences Religieuses » 13, 2016, p. 829-858.

—, « New Perspectives on the Structure of Plotinus' Treatise 32 and his Antignostic Polemic », in Formen und Nebenformen des Platonismus in der Spätantike, H. Seng, L. G. Soares Santoprete, C. Ombretta Tommasi (éd.), Heidelberg, Universitätsverlag Winter, « Bibliotheca Chaldaica » 6, 2016, p. 109-163.

—, « L'Intellect, l'Éon Sagesse et l'ignorance : la polémique antignostique dans le Traité 32 (V, 5), 1 - 3, 2 de Plotin », in Exégèse, révélation et formation des dogmes dans l'Antiquité Tardive, Alain Le Boulluec, Luciana Gabriela Soares Santoprete Andrei Timotin et Philippe Hoffmann (éd.), Paris, Institut d'Études Augustiniennes, « Études augustiniennes, série Antiquité - EAA », p. 280-303. (à paraître)

—, « L'étymologie dans la procession à partir de l'Un et la remontée de l'âme jusqu'à l'Un selon Plotin », in Langage des dieux, langage des démons, langage des hommes dans l'Antiquité, Luciana Gabriela Soares Santoprete et Philippe Hoffmann (éd.), Turnhout, Brepols, « Recherches sur les rhétoriques religieuses » 22, p. 140-165. (à paraître)

—, « La place du Traité 32 (V, 5) dans la composition littéraire de la grande tétralogie antignostique de Plotin et ses enjeux polémiques », dans Plotin et les Gnostiques 1. La tétralogie antignostique de Plotin, Luciana Gabriela Soares Santoprete et Michel Tardieu (éd.), Paris, Vrin, « Les Écrits de Plotin », p. 52-69. (à paraître)

—, « Historique du projet de recherche 'Plotin et les Gnostiques' et indications bibliographiques aux philosophes », co-auteure avec A. van den Kerchove, in Plotin et les gnostiques 1. La tétralogie antignostique de Plotin, Luciana Gabriela Soares Santoprete et Michel Tardieu (éd.), Paris, Vrin, « Les Écrits de Plotin », p. 122-130. (à paraître)

—, « La polémique antignostique dans l'École de Plotin : une bibliographie », in Plotin et les Gnostiques 1. La tétralogie antignostique de Plotin, Luciana Gabriela Soares Santoprete et Michel Tardieu (éd.), Paris, Vrin, « Les Écrits de Plotin », p. 131-149. (à paraître)

—, « Le Traité 10 (V, 1) et son arrière-plan antignostique », dans Il lato oscuro della Tarda Antichità. Marginalità e integrazione delle correnti esoteriche nella spiritualità filosofica dei secoli II-VI, Luciana Gabriela Soares Santoprete, Helmut Seng et Chiara Tommasi Moreschini (éd.), Heidelberg, Universitätsverlag Winter, « Bibliotheca Chaldaica » 8, p. 122-144. (à paraître)

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.

—, « La loi de la nature chez Plotin », Freiburger Zeitschrift für Philosophie und Theologie (54, 1-2), 2007, p. 178-188.

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.

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.

—, « Plotinus on Transmigration: A Reconsideration », Journal of Ancient Philosophy (7, 1), 2013, p. 49-64 | The aim of this paper is to reconsider Plotinus's account of transmigration in the light of his dual-aspect theory of the soul. It is argued that transmigration is discussed in the Enneads only in relation to the lower perceptible part of the soul. The higher intelligible part of the soul remains undescended and uninvolved in any kind of transmigration. Plotinus's treatment of transmigration also aims at emphasizing the soul's higher life of virtue. The noble soul concentrates on its higher intelligible part in constant contemplation of the Forms without being affected by its lower perceptible part and, therefore, transmigration.

—, « Virtue and Hexis in Plotinus », The International Journal of the Platonic Tradition (9, 2), p. 129-145. | The aim of this paper is to highlight the importance of exis in Plotinus' virtue ethics. It is argued that since exis signifies a quality of being in a permanent state of possession and virtue is defined as an exis that intellectualizes the soul, therefore, it is suggested that virtue is an active exis of the soul directed higher to the intelligible world in permanent contemplation of the Forms.

—, « Plotinus' Concept of Matter in Giordano Bruno's De la causa, principio, et uno », British Journal for the History of Philosophy (26, 1), 2018, 11-24. | The aim of this paper is to focus on the reception of Plotinus's concept of matter in the Renaissance philosopher Giordano Bruno and his early Italian dialogue De la causa, principio et uno (1584). I argue that Bruno's concept of materia in De la causa, principio et uno reflects Plotinus's theory of intelligible matter in Enneads II 4 (12) 2-5 as well as Plotinus's positive view of the perceptible world in Enneads II 9 (33) and IV 8 (6). It is suggested that Bruno interprets Plotinus as an ancient philosopher who supported the unity and homogeneity of matter. Giordano Bruno's reception of Plotinus in De la causa, principio et uno could enlighten contemporary discussions in Neoplatonic studies concerning the question of matter in the Enneads.

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.

STEPIEN, Tomasz, « Faith seeking understanding in context of striving to achieve happiness according to Plato, Plotinus and st. Augustine [en pol., rés. en angl.] », Vox patrum (34, 61), 2014, p. 441-456 | Augustin a défini la foi comme antérieure à l'acte de cognition. Il s'agit de montrer que cette conception a des racines plotiniennes et platoniciennes, dans la mesure où ces deux philosophes ont également défini la pistis (au sens de croyance) comme antérieure à la connaissance : l'étude de passages des deux philosophes permet de montrer que, dans le cadre d'une vie philosophique visant au bonheur, la relation maître-disciple doit être fondée sur la confiance du disciple en l'autorité du maître et en son enseignement. Le fait que la pistis est antérieure à la connaissance ne peut donc pas fonctionner comme un critère pour distinguer philosophes et théologiens chrétiens.

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.

—, « Plotinus and the Problem of Consciousness », in Consciousness and the Great Philosophers : What Would They Have Said about Our Mind-Body Problem? , Taylor Francis, 2017, 19-27.

STOCK, Wiebke-Marie, « Argument und Bild in Plotins Schrift Über das Schöne », in : Argument und literarische Form in antiker Philosophie. Akten des 3. Kongresses der Gesellschaft für antike Philosophie 2010, Hrsg. von Michael Erler und Jan Erik Heßler, Unter Mitarb. von Benedikt Blumenfelder, Berlin, Boston, de Gruyter, 2013, p. 495-516.

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.

—, « Contemplation and Philosophy in Plotinus and Jacques Maritain (in Polish) », Kwartalnik Filozoficzny (41, 3), 2013, p. 19-41. | The paper compares the way in which Plotinus and Jacques Maritain understand the relationship between philosophy and contemplation. Both distinguish between discursive, conceptual reasoning and intuitive contemplation, and do not discount the importance of the first. However, they see in intuitive contemplation a very significant dimension of philosophy. Both distinguish two types of contemplation in terms of their relationship to essence and existence. While Plotinus did not possess a full conceptual understanding of essence and existence, some scholars suggest that he was somehow aware of the difference. The first type of contemplation is an intuitive knowledge of essence; the second is an intuitive state of "unknowing" which somehow grasps existence as such. The authors see the importance of this second type of contemplation differently: for Maritain it is a significant, but un-natural, experience of God via the esse of the soul, while for Plotinus it is the supreme human experience and the goal of philosophy.

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, Daniela Patrizia, "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.

—, « Plotino. El alma y sus dos olvidos », Trad. del italiano : M.I. Santa Cruz e I. Costa, Revista latinoamericana de filosofía, 2010, p. 349-380.

—, « Coloro che guardano e provano un turbamento. Memoria degli intelligibili e percorso anagogico secondo plotino. Trattato 33 (II 9) 16 », Rivista di Storia della Filosofia (70, 3), 2015, p. 495-508. | In this study the question is addressed of the relation between sense perception and the memory of intelligibles in the experience of beauty as described by Plotinus in treatise 33 (Enn. II 9) 16. 39-56. Through an analysis of this passage, the author compares the process of recollection to that of the ascension of the soul which, even in its embodied existence, can rise up to the intelligibles. This process may find a starting point in sense perception. However, sense perception can only exercise this function if it approaches sensible objects not in isolation, but in relation to the intelligible. When the soul grasps the presence of the intelligible in that which it perceives, it no longer sees the latter as merely a sensible object, but rather as an imitation of the intelligible. The soul thus establishes a link between the two levels: it is affected, experiences pleasure, and rises up to the intelligible. Reminiscence is therefore a complex process. It may be regarded as a circuit comprising three fundamental aspects: (a) turning towards sensible objects; (b) acknowledging sensible objects as imitations and, on account of the affection this engenders, transcending them; (c) rising up to contemplation of the intelligible.

—, « Bergson lettore del misticismo plotiniano. Note autografe inedite », Elenchos (36, 2), 2015, p. 341-360.

—, « Natura dell'Intelletto e risveglio dell'anima. Note autografe inedite di Bergson su Plotino, Enneade VI 9, capp. 2-3 », Rivista di Storia della Filosofia (71, 2), 2016, p. 313-328. | In 1901-1902, shortly following his appointment to the chair of Greek and Latin philosophy at the Collège de France, Bergson devoted an entire course to explaining and commenting on Plotinus' Enneads VI 9, a treatise bearing the Porphyrian title of "On the Good or the One". Until recently, no transcriptions or notes from this course were available, so the finding of annotations in Bergson's own hand constitutes an exciting discovery, of which the present essay provides a first overview. Bergson made his notes on a copy of the Enneads which, in all likelihood, is the one he used to prepare the lecture course. These annotations provide some insight into the philosopher's approach to Plotinus, whereby a philological investigation of the text is conducted within the framework of a philosophical analysis of the problems it raises. In particular, the present contribution examines Bergson's analysis of chapters 2 and 3 of the treatise by focusing on four aspects: textual interventions, clarifications of the text, translation, and interpretation. These aspects, which are first distinguished and then reconnected, are strictly complementary. They fall within a distinctly theoretical perspective and at the same time foster philosophical reflection, revolving as they do around two topics of considerable importance for both Plotinus and Bergson: the theory of the intellect and the conception of ecstasy.

—, « 'What is known through sense perception is an image'. Plotinus' tr. 32 (Enn. V 5) 1.12-19: an anti-Epicurean argument? », in Plotinus and Epicurus : Matter, perception, pleasure, Edited by Angela Longo and Daniela Patrizia Taormina, Cambridge, Cambridge University Press, 2016, 113-130.

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, mais que ce sont des nécessités psychiques. 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.

TIMOTIN, Andrei, « Proclus' Critique of Plotinus' Demonology », in Neoplatonic demons and angels, Brisson, Luc, Séamus O'Neill and Andrei Timotin (ed.), Leiden, Brill, 2018, 190-208.

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.

TONELLI, Malena, « La polémica acerca de la generación del mundo en el tiempo : Plotino frente a sus predecesores », Synthesis (19), 2012, p. 83-103 | Se analizan algunos de los argumentos que Plotino ofrece en su tratado 2, 1 [« Sobre el cielo », el 40 en el orden cronológico] para sostener la eternidad del mundo sin que esto signifique, a sus ojos, un distanciamiento de las enseñanzas del « Timeo » platónico. Se consideran las objeciones que Plotino formula en el primer capítulo del tratado a dos argumentos que defienden la eternidad del cosmos, intentándose mostrar que, aunque es posible hallar estos dos argumentos en el « Timeo », no es hacia este diálogo hacia donde Plotino dirige sus críticas. En efecto, se sostiene que es importante tener en cuenta las perspectivas divergentes a este respecto de Ático y de Aristóteles, puesto que podrían contribuir, por una parte, a iluminar el modo según el cual Plotino reelabora la filosofía platónica y, por otra, a poner de manifiesto los supuestos metafísicos que subyacen a su postulación de la eternidad del mundo.

—, « Afinidades conceptuales entre Plotino y Nicolás de Cusa », Revista de Filosofía y Teoría Política (46), 2015, 31 p. | Twelve centuries separate to Plotinus from Nicholas of Cusa. There are twelve centuries and several developments and philosophical intricacies occurred during a period both rich and troubled. However, one tradition includes both thinkers in the same line of thought, the first as its starting point; the second, perhaps, as its culmination. In this regard, I will try to establish which aspects of the thought of Plotinus persist in Nicholas of Cusa so that we can legitimately try to understand why and in what sense these two philosophers can both be called "Neoplatonists". In this paper, then, I will contend that both ways of conceiving reality can be understood as complementary -- without neglecting, however, the various differences that subsist among them. Certainly, Plotinus and Nicholas of Cusa differ in certain doctrinal issues that can be considered relevant enough to deny the possibility of thinking of them as members of the same tradition. Moreover, to these differences one adds that nothing indicates that Nicholas has had any contact whatsoever with Plotinus' works. In fact, the Neoplatonic influence on his thought is more likely to be attributed to authors like Proclus and Dionysius. On account of these reasons, it is not possible to ground the analysis in terms of a direct textual influence, the inquiry will rather be formulated in terms of "schools of thought". Indeed, Plotinus and Nicholas of Cusa have thought about similar questions and have provided, each in their own way and in their own time, possible answers in some cases parallel, something that allow us to undertake a comparative study.

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 Alexandria, Plotin und Plutarch von Athen », Elenchos (28, 1), 2007, p. 105-127. | L'intellect agent selon Plotin.

—, « 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.

—, « Die Enthüllung der intelligiblen Materie. Ein Versuch über die Argumentationstechnik Plotins (Enneaden 2, 4 [12] 1-5) », in : Argument und literarische Form in antiker Philosophie. Akten des 3. Kongresses der Gesellschaft für antike Philosophie 2010, Hrsg. von Michael Erler und Jan Erik Heßler, Unter Mitarb. von Benedikt Blumenfelder, Berlin, Boston, de Gruyter, 2013, p. 517-540.

—, « Intelligible matter and the genesis of intellect : the metamorphosis of a Plotinian theme in Confessions 12-13 », in Augustine's Confessions: philosophy in autobiography, Mann, William E. (ed)., Oxford, Oxford University Pr., 2014, 181-218. | An investigation into the transformation the Neoplatonic notion of intelligible matter undergoes when it is put to the service of Augustine's exegesis of Genesis in Conf. 12 and 13. Among the traditional properties of matter, Augustine privileges changeability and potentiality, i.e. precisely those features that in his theology distinguish the unchangeable Creator from changeable creation. As creation comprises both intelligible and sensible realities, matter does not, as in the Greek philosophical tradition, separate corporeal and incorporeal being but is a distinguishing mark of both insofar as they are created. For this reason, Augustine gives the notion of intelligible matter much greater prominence than did Plotinus, in whom he presumably found it. He reinterprets intelligible matter as a real negative potentiality that - in a manner foreign to the classical tradition - he views from an ethical perspective, equating it with the intelligible created beings' pseudo-freedom to sin.

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.

—, « Le néoplatonisme de Plotin, ou l'invention d'une science métaphysique platonicienne », Philosophia (43), 2013, p. 273-288.

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.

TROUILLARD, Jean, Raison et mystique : études néoplatoniciennes, édition établie par Mathias Goy, préface de Jean-Marc Narbonne, Paris, Cerf, 2014.

TROVATO, Patrizia, « La bacchetta magica di Hermes e il trono rovesciato. Il Plotino di Lev Sestov », chora : revue d'études anciennes et médiévale (5), 2007, p. 57-64. | Plotinus represents a constant reference in all of Sestov's philosophy. For the Russian philosopher Plotinus is, on the one hand, the one who thought up the synthesis of Greek philosophy, on the other, the one who first broke with that same tradition precisely when it was at its peak. However, Sestov does lift from the Enneads certain passages which he marries - as if in a sort of contrapuntal rewriting exercise - to others in which Plotinus seems to contradict himself. What interests Sestov are precisely those discontinuities in the thought of the last great philosopher of old in an anti-Greek function. That of Sestov is once again a marked criticism of Rationalism as creator of an autonomous set of ethics that he judges according to an intellect which everything is subject to. Autonomous ethics affirms Sestov, is a fruit of Greek schools of thought to the extent that it shows distrust for what is mutable, unforeseen and arbitrary, of everything which, in short, is irrational, as it is not inserted in the One/All necessitating, justifying, regulating. In the alternative between Athens end Jerusalem, between the Rationalism and the bible, Sestov opts to assume a stance, in no uncertain terms, on the side Jerusalem, taking with him the Plotinus af the awakening and heading towards a greater reality capable of overturning the throne occupied for too long by reason. That Plotinus who at a certain point was obliged to say that in this other dimension 'the intellect before God represents a reckless, ungodly apostate' (VI.9.5). That Plotinus, who ultimately, in one of those most particular moments, realized that he was predestined for something loftier with respect to the world of evil and death.

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.

—, Plotino : um estudo das Enéadas, Porto Alegre, EDIPUCRS, 2002.

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.

VARGAS, Antonio, « Time, King of Heaven and Earth: Timeless and Timebound Metaphysics in Proclus », Dionysius (34), 2016, 88-105.

VASILAKIS, Dimitrios, « Plotinian Methodology and Hermeneutics: Philosophy Or History of Philosophy? », Philosophy Study (3, 4), 2013, p. 324-330. | The present paper has a double aim: (1) it attempts to present an aspect of Plotinus's philosophical and hermeneutical methodology on the basis of relevant remarks in the treatise "On Eternity and Time"; (2) it seeks to connect this attitude with contemporary methodological questions concerning the relation between philosophy and history of philosophy. After an introduction where it is emphasized that the term "Neoplatonism" is of recent coinage, I exploit David Sedley's remarks regarding the function of ancient philosophical schools: the quest for the "correct" interpretation of the school's founder as a philosophical enterprise in itself is not an exclusively Neoplatonic characteristic. Nonetheless, the example of Plotinus's Enneads III.7, owing to the complexity of its theme, shows that Plotinus does not pay attention only to the Platonic teachings regarding eternity and time, but also to all the other philosophical schools' theories, including the Epicurean. The aim is the ascertainment of the truth inherent in them and its apt interpretation. Hence, I follow Steven K. Strange (1950-2009), who relates the Plotinian methodology to Aristotle's endoxic method. After a presentation of similarities and differences between the two philosophers, I conclude that the problematic features posed by several philosophical theories are resolved via an innovative Plotinian reading of Plato. Thus, the non-Platonic theories play a role in the more adequate interpretation of Plato, which is identified with the successful answer to the philosophical problems.

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.

—, « Toucher par la vue : Plotin en dialogue avec Aristote sur la sensorialité de l'incorporel », Les études philosophiques (115, 4), 2015, p. 555-580 | La comparaison du Traité 29, « Sur la vue » (Ennéade 4, 5) de Plotin et du « De la sensation » d'Aristote montre que Plotin cherche à réarticuler l'essence unique de l'âme du monde et du vivant individuel (selon une conception platonicienne) et la définition (péripatéticienne) de l'âme par ses facultés. La vue, activité réceptrice et réflexive exercée par l'âme, implique que l'objet sensible se retrouve à l'intérieur de l'âme par une puissance de sympathie (ou double affection). Plotin nomme le processus par lequel l'âme accède à cet objet le toucher ou l'entrée en contact (sunapsasthai); il s'appuie ainsi également sur le commentaire d'Alexandre d'Aphrodise au traité d'Aristote.

—, « Hupostasis ou le fondement de la manifestation (Plotin, Porphyre, Marius Victorinus, Basile de Césarée) », Philosophie (Editions de Minuit) (127), 2015, p. 23-47.

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.

—, « The Daimon and the Choice of Life in Plotinus' Thought », in Neoplatonic demons and angels, Brisson, Luc, Séamus O'Neill and Andrei Timotin (ed.), Leiden, Brill, 2018, 7-18.

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.

VLAD, Marilena, « De l'unité de l'intellect à l'un absolu : Plotin critique d'Aristote », chora : revue d'études anciennes et médiévale (5), 2007, p. 121-139. | In this article, I discuss Plotinus' critique of the peripatetic idea of the divine intellect as first principle. As I am trying to show, Plotinus accepts the unity of the intellect as self-thinking, and, even more than Aristotle, he emphasizes this unity. Yet, he insists on the necessity of a principle that is even higher and simpler than the intellect. Eventually, intellect proves to be the unity of a plurality, though it is the most unitary being. I discuss the dual nature of the intellect: both as thinking and as being, intellect is both unitary and plural. Starting from this, I analyze Plotinus' arguments of the absolute one as first principle, above intellect.

VONLANTHEN, Martine, « La notion d'oikeiosis dans l'explication de la relation de l'Intellect et de l'Âme chez Plotin », Freiburger Zeitschrift für Philosophie und Theologie (62, 1), 2015, p. 5-24. | This paper is interested in the Plotinian use of the notion of oikeiosis in the context of the relationship between intellect and soul. Two passages use this notion to describe the relation between these realities. In 10 (V, 1), 3, the objects of thought of the soul are called oikeia, and in 30 (III, 8), the unity of the soul is qualified as unity by appropriation. A look at the definition of the Good such as it is expounded in 38 (VI, 7) associated with its meaning in the Lysis seems to allow us, to understand better the interest of the notion in the context which concerns us: Intellect can be said, to be the oikeion of the soul in the sense that it is what was originally lacking to it and that it found with its conversion.

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.

—, « Time without Measure: Plotinus, Bergson, and Husserl », International Philosophical Quarterly (58.1, 229), 2018, 31-42. | This paper compares Plotinus's Neoplatonic conception and account of time with Bergson's and Husserl's phenomenologic conceptions and accounts of it. I argue that despite fundamental differences owing to their respective approaches, their conceptions and accounts are remarkably comparable, especially in considering time to play a fundamental role in the organic unity of our physical environment -- in what I characterize also as the continuously and intrinsically connected sequentiality of its events, processes, and constituents -- in Plotinus's case, of our physical environment as such; in Bergson's and Husserl's case, as it manifests itself to us in experience and our reflective awareness of that experience.

WEAR, Sarah Klitenic, « Oral Pedagogy and the Commentaries of the Athenian Platonic Academy », Dionysius (24), December, 2006, p. 7-20.

—, « Another link in the golden chain : Aeneas of Gaza and Zacharias Scholasticus on Plotinus Enn. 4.3 », Greek, Roman and Byzantine studies (53, 1), 2013, p. 145-165 | Both Aeneas of Gaza, in his « Theophrastus », and Zacharias Scholasticus, in « Ammonius », set out views of Christian creation through a critique of Plotinus, Enn. 4, 3, 9, 43-51. Both exhibit an appropriation of Hellenic thought by Christianity typical of the school of Gaza. However, neither presents arguments in Christian terms, but rather each argues using Platonist principles. In the thought of Aeneas we see evidence of a Christian steeped in Hellenic rhetoric and Platonist thought who was attempting to demonstrate Christian mastery of Hellenic intellectualism. In the thought of Zacharias a new trend emerges, that of the « philoponos », a Christian layman who served as a link between the intellectual circle of Christian monastic groups and the Alexandrian schools. Such groups of « philoponoi » were formed in order to offset wholly Platonist teachings on important topics, such as the creation and destruction of the universe. While Aeneas and Zacharias issue interesting philosophical arguments against Platonist views, their dialogues also exhibit tendencies in the use of sources by Christians in late antiquity. Both assume that the reader recognizes the passage from the « Enneads », without citing it as Plotinian (although they cite other Platonists by name). Thus one might use their works for insight not just into Christian views of creation in late antiquity, but also for an understanding of contemporary Christian education.

—, Plotinus on beauty and reality: a reader for Enneads I.6 and V.1, Mundelein, IL, Bolchazy-Carducci Publishers, 2017.

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.

WEISS, Sonja, "The Motif of Self-Contemplation in Water or in a Mirror in the Enneads and Related Creation Myths", chora : revue d'études anciennes et médiévale (5), 2007, p. 79-96. | L'article compare le motif de la contemplation de son propre image dans une surface reflétante chez Plotin avec des motifs semblables que l'on trouve non seulement dans les récits mythologiques, mais aussi dans les doctrines cosmologiques des systèmes philosophiques à la fois proches et concurrents à Plotin, gnostiques surtout. En même temps il veut souligner, en analysant deux metaphores mythologiques, dont une se sert du motif de la réflexion dans le mirroir (le mythe orphique du démembrement de Dionyse) et l'autre dans l'eau (le mythe de Narcisse), les différences qui séparent la doctrine plotinienne de la descente de l'âme et celle de sa chute.

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.

WIITALA, Michael, « Desire and the Good in Plotinus », British Journal for the History of Philosophy (21, 4), p. 649-666, 2013.

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.

—, "Dionysos in the mirror of philosophy: Heraclitus, Plato, and Plotinus", in A different god ? : Dionysos and ancient polytheism, R. Schlesier (ed), Berlin, Boston, de Gruyter, 2011, p. 205-232. | Jede philosophische Schule und vielleicht sogar jeder Philosoph, der sich in der Antike mit Dionysos beschäftigte, entwickelte eine eigene Vorstellung vom Wesen dieser Gottheit. Bei Heraklit, Platon und Plotin spielt Dionysos eine herausragende Rolle. Heraklit sieht in Dionysos und Hades zwar polare Gegensätze ; zusammen bilden sie jedoch eine Einheit. Bei Platon taucht Dionysos in zahlreichen wichtigen Kontexten auf ; in gewisser Weise setzt er das Bestreben Athens fort, den Kult des Dionysos zu domestizieren. Unklar ist, ob Platon dabei einem sozio-religiösen Trend folgte oder ob er einen solchen Trend erst stiftete. In der Orphik und im Neuplatonismus wird der Mythos von der Vernichtung und Wiedererstehung des Dionysos zu einer Metapher für das menschliche Bewusstsein.

WILLIAMS, Michael Allen, « Life and happiness in the 'Platonic underworld' », in Gnosticism, Platonism and the late ancient world : essays in honour of John D. Turner, ed. by Kevin Corrigan, Tuomas Rasimus, in collab. with Dylan M. Burns, Lance Jenott, Zeke Mazur, Leiden, Brill, 2013, p. 497-523 | L'étude de la conception qu'a Plotin du monde où nous vivons et de la signification de l'existence que l'homme y mène conduit à discuter la relation du néoplatonicien à la pensée gnostique (principalement à partir d'Ennéade 2, 9 et des traités « Zostrien » et « Allogène »).

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.

WLADIKA, Michael, « Aspects of Hegel's interpretation of Plotinus », Hegel Jahrbuch, 2015, p. 124-131.

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.

—, Plotinus the Platonist : A Comparative Account of Plato and Plotinus' Metaphysics, Bloomsbury Academic, 2014.

—, Plato and Plotinus on mysticism, epistemology, and ethics, Bloomsbury studies in ancient philosophy, 7, London, New York, Bloomsbury Academic, 2017. | This book argues against the common view that there are no essential differences between Plato and the Neoplatonist philosopher, Plotinus, on the issues of mysticism, epistemology, and ethics. Beginning by examining the ways in which Plato and Plotinus claim that it is possible to have an ultimate experience that answers the most significant philosophical questions, David J. Yount provides an extended analysis of why we should interpret both philosophers as mystics. The book then moves on to demonstrate that both philosophers share a belief in nondiscursive knowledge and the methods to attain it, including dialectic and recollection, and shows that they do not essentially differ on any significant views on ethics. Making extensive use of primary and secondary sources, Plato and Plotinus on Mysticism, Epistemology and Ethics shows the similarities between the thought of these two philosophers on a variety of philosophical questions, such as meditation, divination, wisdom, knowledge, truth, happiness and love.

—, Plotinus The Platonist: A Comparative Account of Plato and Plotinus' Metaphysics, London, New York, Bloomsbury Academic, 2014. | In this insightful new book David J. Yount argues, against received wisdom, that there are no essential differences between the metaphysics of Plato and Plotinus. Yount covers the core principles of Plotinian thought: The One or Good, Intellect, and All-Soul (the Three Hypostases), Beauty, God(s), Forms, Emanation, Matter, and Evil. After addressing the interpretive issues that surround the authenticity of Plato's works, Plotinus: The Platonistdeftly argues against the commonly held view that Plotinus is best interpreted as a Neo-Platonist, proposing he should be thought of as a Platonist proper. Yount presents thorough explanations and quotations from the works of each classical philosopher to demonstrate his thesis, concluding comprehensively that Plato and Plotinus do not essentially differ on their metaphysical conceptions. This is an ideal text for Plato and Plotinus scholars and academics, and excellent supplementary reading for upper-level undergraduates students and postgraduate students of ancient philosophy.

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.

—, « El primer principio, 'potencia de todas las cosas', en Plotino », Endoxa: Series Filosoficas (38), 2016, p. 131-144. | Plotinus calls the One, or the Good, the power of everything (dunamis panton) or total power (dunamis pasa). Also, the first principle is designated as beyond being, above or superior to all things, but he never says it is previous or superior to the power. The One is none of all things (ouden ton panton), i.e., it is "different from everything" because it is "previous to all of them" and it is "beyond all things", because it is the "principle of everything", the "cause of everything", and also the "power of everything", but it is an active and productive power of all, it is not passive or receptive of everything as matter is.

—, « El problema del 'quinto cuerpo' : Plotino crítico de Aristóteles (De caelo I, 2-3) », Philosophica (Lisboa) (26), 153-173.

ZEVI, Fausto, « Sui ritratti ostiensi creduti di Plotino », Atti della Pontificia Accademia Romana di Archeologia. Serie III, Rendiconti (88), 2015-2016, 137-157. | Il rinvenimento di tre dei cinque esemplari noti di un tipo ritrattistico di intellettuale del 3° s. d.C. identificato come Plotino nella città di Ostia, con la quale il filosofo non sembra aver avuto rapporti, induce a rivedere l'identità di questi ritratti e a riconoscervi piuttosto il poeta L. Settimio Nestore di Laranda, celebre sia a Roma sia a Ostia, come documentato da iscrizioni pertinenti a statue e busti rinvenuti in entrambe le città.

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.

—, Wort und Gedanke : zur Kritik sprachlicher Vermittlung bei Platon und Plotin, Berlin/ Boston (Mass.), de Gruyter, 2013.

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.

ZIMMERMAN, Brandon, « Does Plotinus Present a Philosophical Account of Creation? », Review of Metaphysics (67/1, 265), 2013, p. 55-105. | Twenty years ago, Lloyd Gerson, "Plotinuss Metaphysics: Emanation or Creation?" raised the question of whether Plotinuss account of the procession of all things from the One is actually a type of creationist metaphysics rather than an alternative to it. This paper reexamines this question. The first part draws on Thomas Aquinas for a philosophical definition of creation and for the judgment that the philosophical understanding of creation can be and was achieved without the aid of divine revelation. The second part argues that, by Aquinass definition, Plotinus presents a philosophical account of creation. The issues of pantheism, negative theology, the freedom of the One, and the generation of Nous are all discussed. Some use is made of Avicenna as bridge figure between Aquinas 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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