1,723,661 research outputs found
Plotinus ve Hindistan. Mistik Bağlantı
No full textPlotinus antik Batı felsefe geleneğinin en büyük düşünürlerinden biridir ve modern akademisyenlerce Yeni-Platonculuğun kurucusu olarak tanımlanmıştır. Yeni-Platonculuk Platon ekolünde bir akım olup, Platon?un talebelerinin (Eski Akademi) öğretilerinden farklıdır. Aynı zamanda, Yeni-Platonculuk erken dönem Roma İmparatorluğu?ndaki (?Orta? Platonculuğu olarak bilinen) Platonculuktan da farklıdır. Plotinus, M.Ö. 205 yılı civarında doğdu; yaşamına dair sahip olduğumuz kısıtlı bilgileri Plotinus?a en yakın talebelerinden biri olan Porfirios a borçluyuz. Porfirios (Furfûriyûs), Plotinus?un Yaşamı isimli eseri yazmış ve bu eserde hocasının eserlerini kendisi derlemiştir. Hazırladığı bu derlemede, Porfirios, Plotinus?un yazılarını konularına göre düzenlemiş; altı ana grup altında, dokuz parça hâlinde tasnif etmiştir. Her yazı grubunu Ennead (dokuzlu grup) olarak isimlendirmesinin sebebi de budur.Fil: Martino, Gabriel. Universidad de Buenos Aires. Facultad de Filosofía y Letras. Instituto de Filosofía "Dr. Alejandro Korn"; Argentina. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentin
Plotinus and the Theory of Forms
No full textPlotinus’ interpretation of the Forms is one of the most interesting aspects of his philosophical thought. The traditional interpretation of the Forms as the Demiurge’s Thoughts put at risk their ontological autonomy. With his theory Plotinus developed a brilliant solution to the problem. Firstly, by taking the cue from his view that the Intelligibles are not outside the Intellect, Plotinus argues that Forms are active thinking thoughts and not merely objects of thought. The Intellect, then, amounts to the systematic interrelation between the different Forms simultaneously thinking themselves and reflecting all the others from their own perspective. A second issue concerns the Forms’ causal role, which Plotinus explains with his theory of the double activity. Thirdly, this theory plays an important epistemological role. The identification between the Forms and the Intellect is the only possible solution to scepticism (to which are virtually doomed all previous Platonists, according to Plotinus). How important this problem was for Plotinus will be further clarified by the reference to another controversial theory, that of the undescended soul, whose main aim was precisely to show that (and how) human beings have access to real knowledge
Enneades
No full textEx antiquiss. Codicum fide nunc primum Graece editi, cum Latina Marsilii Ficini interpretatione & commentation
Parution: Damian Caluori: Plotinus on the Soul
No full textPlotinus on the Soul AUTHOR: Damian Caluori DATE PUBLISHED: June 2015 AVAILABILITY: In stock FORMAT: Hardback ISBN: 9781107105959 Plotinus on the Soul is a study of Plotinus' psychology, which is arguably the most sophisticated Platonist theory of the soul in antiquity. Plotinus offers a Platonist response to Aristotelian and Stoic conceptions of the soul that is at the same time an innovative interpretation of Plato's Timaeus. He considers the notion of the soul to be crucial for explaining ..
Plotinus on Individuation
No full textNew translation and first running commentary in English of Plotinus’s V. 7 [18].
No other Neoplatonic text has sparked as much debate as Ennead V. 7 [18] of Plotinus, ‘On the question of whether there are also Forms of individuals’. In this text, Plotinus is believed to postulate the existence of Forms of individuals alongside the traditional Platonic Forms of genera and species. If so, Plotinus stands as the sole figure in Platonism to advocate this problematic theory. Regrettably, most research on V. 7 [18] has focused solely on the Forms of individuals, overlooking other interesting aspects. This book demonstrates how Plotinus reconciles transmigration and biological heredity within his metaphysics of individuality, addressing a longstanding challenge for ancient philosophers from Pythagoras on. Plotinus’ theory of individuation represents a significant innovation in ancient thought. Plotinus on Individuation offers a comprehensive assessment of V. 7 [18], providing a new translation and the first running commentary in English.
Filling an important void, this book enriches the scholarship on Plotinus and contributes considerably to the growing interest in Plotinus’ natural philosophy and the natural philosophies of the Neoplatonists in general
Leading Beautifully: How Mastery, Congruence and Purpose Create the Aesthetic of Embodied Leadership Practice
No full textThis paper explores the territory of leading as an embodied activity through the
lens of the aesthetic category of ‘the beautiful’. Its starting point is that
although much of the literature about effective leadership practice focuses on
leadership behaviours, little is written about the way in which those behaviours
are actually enacted. The musician, Bobby McFerrin serves as a case study for
identifying three key aspects of leading beautifully: mastery, congruence
between form and content, and purpose. These are further considered through
reference to the concept of beauty as theorised by the philosophers Plato and
Plotinus. The paper then considers how ‘leading beautifully’ might differ from
other conceptualisations of leadership and discusses the particular insight it
brings to understanding the nature of leading as a relational ph
Ontologia e conhecimento no tratado V.3 (49), de Plotino
No full textDissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Filosofia e Ciências Humanas. Programa de Pós-Graduação em FilosofiaA primeira parte da dissertação é constituída dos comentários ao Tratado 49 (V.3), de Plotino, no qual o filósofo reflete sobre aquilo que seria capaz de autoconhecimento. Ele começa avaliando o raciocínio e a discursividade, nos quais não encontra tal capacidade, porém, afirma que a alma pode elevar-se a um modo de conhecimento superior à razão, tornando-se o Intelecto. Passa a descrever o processo da intelecção e conclui que há nele identidade entre sujeito, objeto e ato e que nessa reflexividade perfeita encontra-se o conhecimento de si. Mas, a intelecção exige uma unidade transcendente como fundamento e, portanto, Plotino passa a questionar como do Uno surge o múltiplo, apresentando a processão e a gênese simultânea do Intelecto e da multiplicidade dos entes. Salienta que o Uno em sua simplicidade e inefabilidade é potência de tudo e termina afirmando que a alma que tenha ascendido ao Intelecto pode, ao voltar-se exclusivamente para o Uno, ter um contato direto com aquele princípio transcendente se ela abandonar tudo. A segunda parte da dissertação articula os temas que Plotino apresentou. Aprofunda a discussão da gênese conjunta do Intelecto e da multiplicidade de entes, tratando da emanação e da relação estabelecida pelo retorno para o Uno, e do Ente pré-noético, o qual, ao tentar conhecer o Uno produz em si mesmo o uno-múltiplo inteligível. Na continuidade, é apresentada a estreita correlação entre os vários níveis ontológicos e os níveis do "eu", mostrando a mobilidade do "si" através dos diferentes graus de unidade e interioridade. Em seguida, as condições a que deve submeter-se o conhecimento para ser verdadeiro conhecimento de si, que é conhecimento do Todo e é representado pela intelecção, um processo no qual, ao intencionar o Uno, o múltiplo delimita essências produzindo inteligíveis. Tal processo é não-discursivo e tem de ser desdobrado e fragmentado para ser expresso no discurso. Quanto ao Uno, há impossibilidade de expressá-lo, tendo em vista sua potência infinita e sua simplicidade absoluta; pode-se, porém, falar sobre o Uno com um discurso apofático. Ao final, é avaliada a ascese plotiniana e a propriedade de qualificá-la The first part of the dissertation is composed of the commentaries on Treaty 49 (V.3), of Plotinus, in which he reflects on that which would be capable of self-knowledge. He begins evaluating reasoning and discursivity, in which he does not find such capacity. However, he states that the soul can ascend to a way of knowledge superior to reason, becoming Intellect. He then describes the process of intellection and concludes that there is identity in it among subject, object and act and that in this perfect reflexivity one finds self-knowledge. But, intellection requires a transcendent unity as a foundation and, therefore, Plotinus begins questioning how the multiplicity comes from the One, presenting the procession and the simultaneous genesis of Intellect and of the multiplicity of beings. Pointing out that the One, in its simplicity and ineffability is the potency of all, he ends affirming that the soul which has already ascended to Intellect can, by turning exclusively to the One, have a direct contact with that transcendent principle, if it lets everything go. The second part of the dissertation articulates some topics presented by Plotinus. With a careful exam of the conjunct genesis of Intellect and of the multiplicity of beings, it deals with the emanation and the relation established by the conversion of the multiple to the One and with the pre-noetic Being, which, by trying to know the One, produces in himself the intelligible one-multiple. Next, the intimate correlation of the various ontological levels with the levels of the "I" is presented, showing the mobility of the "self" through different degrees of unity and interiority. After that, the conditions to which knowledge has to submit in order to be true self-knowledge are examined. This knowledge is knowledge of all, is represented by intellection, a process in which, by the intentional return to the One, the multiple delimitates essences, producing intelligible beings. This process is non-discursive and has to be deployed and fragmented in order to be expressed in discursive reason. As to the One, it is impossible to express it, taking into account its infinite potency and its absolute simplicity. We may, however, speak about the One using apophatic discourse. At the end, plotinian ascent and the convenience of qualifying it as mystic are evaluated
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