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Journal articles on the topic 'Plotinus – Enneads'

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Published: 4 June 2021

Last updated: 8 February 2022

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1

Weiss, Sonja. "Plotin: O Ljubezni." Keria: Studia Latina et Graeca 12, no. 2-3 (2010): 429. http://dx.doi.org/10.4312/keria.12.2-3.429-437.

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Besedilo je prevedeno po kritični izdaji R. Beutlerja in W. Theilerja v: Richard Harder, prev., Plotins Schriften, Band V (Hamburg: Felix Meiner Verlag, 1960). Na mestih, označenih v opombah, slovenski prevod sledi izdaji: Paul Henry in Hans-Rudolf Schwyzer, izd., Plotini, Opera I–III (Pariz in Bruselj: Desclee De Brouwer, 1951–73). Na označenih mestih nekajkrat upošteva spremembe besedila predlagane v: Pierre Hadot, prev., Plotin, Traite 50 (Pariz: Les editions du Cerf, 1990). Ostale izdaje, prevodi in študije, ki jih navaja prevod: Arthur Hilary Armstrong, izd. in prev., Plotinus in Seven Vo

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2

Lee, Jonathan Scott, Plotinus, and Stephen MacKenna. "Plotinus: The Enneads." Classical World 87, no. 3 (1994): 255. http://dx.doi.org/10.2307/4351489.

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3

Herkert, Felix. "Der Kosmos als schweigender Prophet: Zu Plotin, Enn. II 9 [33],9,39–42." Elenchos 41, no. 2 (2020): 363–76. http://dx.doi.org/10.1515/elen-2020-0018.

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AbstractIn Ennead II 9,9,39–42 we find a singular passage in which Plotinus asserts that the cosmos ‘proclaims’ (προφητεύει) the divine order. It is the only passage in the Enneads where the verb προφητεύειν is used. In this paper the ‘prophetic function’ of the cosmos will be examined. It will be demonstrated how the mentioned passage – despite its unique character in the Enneads – points to the centre of Plotinus’ thought, namely his theory of the causality of intelligible beings. As a sensual product of transcendent causes, the cosmos ‘proclaims’ these causes. In consideration of other rele

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4

Stern-Gillet, Suzanne. "Le Principe Du Beau Chez Plotin: Réflexions sur Enneas VI.7.32 et 33." Phronesis 45, no. 1 (2000): 38–63. http://dx.doi.org/10.1163/156852800510117.

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AbstractThe status of beauty in Plotinus' 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' 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 t

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5

Helleman, Wendy Elgersma. "Plotinus and Magic." International Journal of the Platonic Tradition 4, no. 2 (2010): 114–46. http://dx.doi.org/10.1163/187254710x524040.

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AbstractContemporary 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

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6

Lightbody, Brian. "Socratic Appetites as Plotinian Reflectors: A New Interpretation of Plotinus’s Socratic Intellectualism." Journal of Ancient Philosophy 14, no. 1 (2020): 91–115. http://dx.doi.org/10.11606/issn.1981-9471.v14i1p91-115.

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Enneads I: 8.14 poses significant problems for scholars working in the Plotinian secondary literature. In that passage, Plotinus gives the impression that the body and not the soul is causally responsible for vice. The difficulty is that in many other sections of the same text, Plotinus makes it abundantly clear that the body, as matter, is a mere privation of being and therefore represents the lowest rung on the proverbial metaphysical ladder. A crucial aspect to Plotinus's emanationism, however, is that lower levels of a metaphysical hierarchy cannot causally influence higher ones and, thus,

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7

Lee, Jonathan Scott, and Dominic J. O'Meara. "Plotinus: An Introduction to the Enneads." Classical World 89, no. 3 (1996): 229. http://dx.doi.org/10.2307/4351792.

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8

Lee, Jonathan Scott, and A. H. Armstrong. "Plotinus V ("Enneads V" 1-9)." Classical World 82, no. 5 (1989): 402. http://dx.doi.org/10.2307/4350441.

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9

Rappe, Sara. "Metaphor in Plotinus’ Enneads v 8.9." Ancient Philosophy 15, no. 1 (1995): 155–72. http://dx.doi.org/10.5840/ancientphil199515140.

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10

Neacșu, Adriana. "Virtue and Vice in Plotinus’ Enneads." Dialogue and Universalism 27, no. 4 (2017): 161–73. http://dx.doi.org/10.5840/du201727472.

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11

Edwards, M. J. "Aidōs in Plotinus: Enneads II.9.10." Classical Quarterly 39, no. 1 (1989): 228–32. http://dx.doi.org/10.1017/s000983880004060x.

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At one point in his treatise against the ‘Gnostics’ Plotinus treats his adversaries as men of flesh and blood, not merely as proponents of false books and false beliefs:For I feel a certain shame (aidōs tis echei) with regard to some of my friends (philoi), who, having chanced upon this doctrine before the beginning of our friendship, have continued to adhere to it for reasons that I cannot understand. Not that they themselves show any compunction in saying what they say: they may believe what they say to be true (alethe), but perhaps they rather wish others to be persuaded of the truth of the

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12

Stróżyński, Mateusz. "The Aporetic Method in Plotinus’ Enneads." Symbolae Philologorum Posnaniensium Graecae et Latinae 24, no. 1 (2014): 17. http://dx.doi.org/10.14746/sppgl.2014.xxiv.1.3.

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13

Meijer, P. A. "Stoicism in Plotinus' "Enneads" VI 9,1." Quaderni Urbinati di Cultura Classica 30, no. 3 (1988): 61. http://dx.doi.org/10.2307/20546965.

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14

Saffrey, Henri D. "Florence, 1492: The Reappearance of Plotinus*." Renaissance Quarterly 49, no. 3 (1996): 488–508. http://dx.doi.org/10.2307/2863364.

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In the western world, Plotinus was only a name until 1492. None of his treatises had been translated during the Middle Ages, and the translations dating back to antiquity had been lost. He was not totally unknown, however, thanks to scholars like Firmicus Maternus, Saint Augustine, Macrobius, and to those parts of the works of Proclus translated in the thirteenth century by William of Moerbeke. But Plotinus's own writings remained completely unknown,and as Vespasiano da Bisticci observed in his Vite, “senza i libri non si poteva fare nulla” (“without the books, nothing can be done”). This fact

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15

Stern-Gillet, Suzanne. "The ‘Enneads’ of Plotinus: a Commentary. Volume I." Ancient Philosophy 37, no. 2 (2017): 484–87. http://dx.doi.org/10.5840/ancientphil201737242.

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16

Pang-White, Ann, and David White. "On the Generation of Matter in Plotinus’ Enneads." Modern Schoolman 78, no. 4 (2001): 289–99. http://dx.doi.org/10.5840/schoolman200178421.

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17

Wilberding, J. "Plotinus and the Presocratics: A Philosophical Study of Presocratic Influences in Plotinus' "Enneads"." Philosophical Review 118, no. 4 (2009): 543–46. http://dx.doi.org/10.1215/00318108-2009-020.

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18

Bergamo, Max. "A Heraclitean Wordplay in Plotinus." Elenchos 41, no. 1 (2020): 105–39. http://dx.doi.org/10.1515/elen-2020-0005.

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AbstractThis paper is devoted to the analysis of Plotinus’ citation of the Heraclitean saying B113 DK in the second treatise On the Presence of Being (VI 5 [23]). I shall argue that the use which the author of the Enneads makes of this fragment has been hitherto misunderstood by scholars and that, for this reason, the significance of the passage and its role within Plotinus’ argument have been missed. Close attention will be paid to the tool through which Plotinus conveys his own reading of Heraclitus’ tenet, i.e. etymology, and to the passages in which he both lays down and puts into practice

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19

Meijering, E. P., and A. H. Armstrong. "Plotinus, Enneads IV. 1-9 with an English Translation." Vigiliae Christianae 41, no. 4 (1987): 410. http://dx.doi.org/10.2307/1583748.

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20

Gerson, Lloyd P. "The Enneads of Plotinus. A Commentary by Paul Kalligas." Journal of the History of Philosophy 53, no. 2 (2015): 327–28. http://dx.doi.org/10.1353/hph.2015.0038.

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21

O'Meara, Dominic. "Scepticism and Ineffability in Plotinus." Phronesis 45, no. 3 (2000): 240–51. http://dx.doi.org/10.1163/156852800510207.

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AbstractThe first part of this paper 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 'self-authenticating' 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 V 5 and V 3. The second part of the paper argues that Plotinus' account of how the ineffable One is said (we do not actually say the One, but merely express our

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22

Callanan, Christopher K. "A rediscovered text of Porphyry on mystic formulae." Classical Quarterly 45, no. 1 (1995): 215–30. http://dx.doi.org/10.1017/s0009838800041811.

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Students of later Platonism know well the significant role Porphyry played in the development of what we now call Neoplatonism. His own biography of Plotinus makes clear that we probably owe the very existence of the majority of Plotinus' written works to Porphyry's nagging. Having cajoled the master into penning a large number of works during his latter years, Porphyry then edited and published them, giving them the title Enneads which they have since borne. We must, of course, take Porphyry's claims regarding the importance of his own influence with a grain of salt. Still, with the sole exce

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23

De Haas, Frans. "Did Plotinus and Porphyry disagree on Aristotle's Categories?" Phronesis 46, no. 4 (2001): 492–526. http://dx.doi.org/10.1163/156852801753736517.

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AbstractIn 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 Plotinus' Platonic ontology. In addition, I claim that Porphyry's Isagoge and commentaries on the Categories start by adopting Plotinus' point of view, including his notion of genus, and proceed by explaining its consequences for a more detailed reading of the Categories. After Plotinus' integration of the Categories into the Platonic frame of though

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24

Charles-Saget, Annick. "The Limits of the Self in Plotinus." Antichthon 19 (1985): 96–101. http://dx.doi.org/10.1017/s0066477400003269.

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Psychoanalysis is born of the fact that the notion of the self appears unable to take account of the whole of psychological life. Rejecting the limits of the self is recognizing the fact that it is invaded by forces which are completely other than it; it also involves both an analysis of why these are not understood, and a recognition that it is possible for the self to be obliterated. Plotinus asks: “But we . . . who are we?” (6.4.[22].14, 16). Does it involve flagrant anachronism to establish a link between the contemporary philosophy of the limits of the self and the Plotinian opening up to

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25

Okano, Ritsuko. "Nishida and Plotinus." International Journal of the Platonic Tradition 9, no. 1 (2015): 1–26. http://dx.doi.org/10.1163/18725473-12341299.

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Kitarō 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

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Gerson, Lloyd. "Plotinus on the Good or the One (Enneads VI, 9)." Ancient Philosophy 15, no. 1 (1995): 313–16. http://dx.doi.org/10.5840/ancientphil199515168.

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27

Brisson, Luc. "Plotinus, Ennead VIThe Enneads of Plotinus with philosophical commentaries, written by Eyjólfur K. Emilsson, Steven K. StrangeJohn M. Dillon and Andrew Smith." International Journal of the Platonic Tradition 11, no. 1 (2017): 106–10. http://dx.doi.org/10.1163/18725473-12341372.

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28

Robichaud, Denis. "Fragments of Marsilio Ficino’s Translations and Use of Proclus’ Elements of Theology and Elements of Physics: Evidence and Study." Vivarium 54, no. 1 (2016): 46–107. http://dx.doi.org/10.1163/15685349-12341312.

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The present paper discusses the question of Marsilio Ficino’s lost translations of Proclus’ Elements of Physics and Elements of Theology. It reviews all known evidence for Ficino’s work on the Elements of Physics and Elements of Theology, examines new references and fragments of these texts in Ficino’s manuscripts, especially in his personal manuscript of Plotinus’ Enneads, and studies how they fit within the Florentine’s philosophical oeuvre. The present case studies of manuscript evidence demonstrate how Proclus accompanied Ficino from his early ‘scholastic background’ through to his mastery

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29

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, no. 1 (2013): 50–98. http://dx.doi.org/10.1163/18725473-12341250.

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Abstract This article critically explores the history and nature of a hermeneutic assumption which frequently guided interpretations of Plotinus from the 18th century onwards, namely that Plotinus advanced a system of philosophy. It is argued that this assumption was introduced relatively late, in the 18th and 19th centuries, and that it 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. It is observed that the concept is absent from Ficino’s commentary from the 15th century,

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30

Pavlos, Panagiotis. "Christian insights into Plotinus’ Metaphysics and his Concept of Αptitude (Ἐπιτηδειότης)". Akropolis: Journal of Hellenic Studies 1 (27 грудня 2017): 5–32. http://dx.doi.org/10.35296/jhs.v1i0.1.

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Modern scholarship on Late Antique philosophy seems to be more interested than ever before in examining in depth convergences and divergences between Platonism and Early Christian thought. Plotinus is a key figure in such an examination. This paper aims at shedding light to certain aspects of Plotinian metaphysics that bring Plotinus into dialogue with the thought of Church fathers by means either of similarities or differences between Neoplatonist and Christian thought. It proposes a preliminary study of the Plotinian concept of aptitude, as it emerges throughout the Enneads, and seeks to arg

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O’Brien, Denis. "Plotinus on the Making of Matter Part I: The Identity of Darkness." International Journal of the Platonic Tradition 5, no. 1 (2011): 6–57. http://dx.doi.org/10.1163/187254711x555522.

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AbstractDoes the matter of the sensible world, for Plotinus as for Plato and Aristotle, exist without a cause of its existence? Long divided on the answer to that question, scholarly opinion now veers in favour of a derivation of matter from principles prior to matter, with disagreement limited to the details of the theory. What exactly is implied by the various passages of the Enneads where Plotinus writes of soul or physis in relation to ‘darkness’ and ‘non-being’, matter and form? In the pages that follow, I argue that the soul’s ‘making’ of a ‘non-being’ that by implication is matter, in E

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Karfík, Filip. "Le temps et l'ȃme chez Plotin. À propos des Ennaédes vi 5 [23] 11; iv 4 [28] 15-16; iii 7 [45] 11." Elenchos 33, no. 2 (2012): 227–58. http://dx.doi.org/10.1515/elen-2012-330203.

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Abstract There is a remarkable difference between the accounts of time in Plotinus' Enneads vi 5 [23] 11, iv 4 [28] 15-16 and iii 7 [45] 11. In vi 5 [23] 11, Plotinus does not introduce time into soul, nor into a part or power of it because he holds that soul belongs to the sort of being which has no extension, spatial or temporal. In iv 4 [28] 15-16, he considers the thesis that time, in its very existence, is linked to the soul but he rejects the idea that there is time in the World Soul. In iii 7 [45] 11, however, he affirms that time exists only in soul, more precisely in a part or power o

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33

Nadobnik, Wojciech. "Między Platonem a Plotynem. Wątki erotyczne w Dziejach miłości Bożej Teodoreta z Cyru = Between Plato and Plotinus. Erotic motifs in the Religious History of Theodoret of Cyrrhus." U Schyłku Starożytności : studia źródłoznawcze, no. 17/18 (April 2, 2020): 61–89. http://dx.doi.org/10.36389/uw.uss.18-19.1.3.

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In the article, the author examines the importance of erotic terminology for the depiction of the relationship between monk and God in the hagiographical Religious History of Theodoret, bishop of Cyrrhus. He tries to prove that Theodoret made a conscious use of philosophical concepts of Eros in order to make the phenomenon of Syriac monasticism more intelligible for the contemporary pagan intellectuals. In the argument, the author first discusses Theodoret’s knowledge of Plato’s Symposium and Phaedrus, and the Enneads of Plotinus. Secondly, he examines the possible use Theodoret makes of those

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34

Federici Vescovini, Graziella. "L'espressività del cielo di Marsilio Ficino, lo Zodiaco medievale e Plotino." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 1 (December 31, 1996): 111–25. http://dx.doi.org/10.1075/bpjam.1.06ves.

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Abstract This essay provides an analysis of Marsilio Ficino's doctrine of the heavens, especially as this is developed in his commentary on Plotinus' Enneads with reference to contemporary debates in Florence concerning the legitimacy of astrology and in view of new interpretations of attendant problematic issues. Particular attention is given to Ficino's early works, such as the Disputatio contra iudicium astrologorum, as well as to his commentary on Enn. 4, 4-42 and his De vita. The leading interest of the essay consists in the attempt to clarify Ficino's reception of the medieval doctrine o

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35

Edwards, M. J. "Porphyry and the intelligible triad." Journal of Hellenic Studies 110 (November 1990): 14–24. http://dx.doi.org/10.2307/631730.

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Passages from Plato often inspired in late antiquity a speculative profusion of ingenuities that can scarcely have been intended by the author. Even in the Timaeus, however, few passages could be found which were to undergo so much elaboration as the sparse and incidental remarks in the Sophist concerning Being, Life and Mind. These terms are given some prominence in the Enneads of Plotinus, where it remains nonetheless very difficult to reconstruct a hierarchical order either of dignity or of procession, or to give the triad that cardinal place in his system which is certainly accorded to the

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Vorwerk, Matthias. "Plato on Virtue: Definitions of [sophrosune] in Plato's Charmides and in Plotinus, Enneads 1.2 (19)." American Journal of Philology 122, no. 1 (2001): 29–47. http://dx.doi.org/10.1353/ajp.2001.0015.

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37

Mazur, Zeke. "Forbidden Knowledge: Cognitive Transgression and “Ascent Above Intellect” in the Debate Between Plotinus and the Gnostics." Gnosis 1, no. 1-2 (2016): 86–109. http://dx.doi.org/10.1163/2451859x-12340006.

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Throughout Enneads ii.9[33], commonly called Against the Gnostics, Plotinus repeatedly complains that the gnostics claim to possess an extraordinary capability to undertake a visionary ascent beyond the divine Intellect itself so as to attain the transcendent (and hyper-noetic) deity: a claim which he considers the height of arrogance. Plotinus further implies that this gnostic claim was in some way connected with the disparagement of Plato and the Greek philosophical tradition. No explicit trace of such disparagement has been found. This paper argues that (1) the extant Platonizing Sethian co

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Makselis, Rasius. "A Comparative Analysis of Plotinus’ Conception of Eternity as the Life of Being and the Image of Aion in Chaldean Oracles." Dialogue and Universalism 30, no. 3 (2020): 141–56. http://dx.doi.org/10.5840/du202030339.

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The article presents an interpretation of Plotinius’ concept of eternity, which is defined in his treatise On Eternity and Time III.7 [45] as the “life of being.” The textual and philosophical analysis of a number of related passages from Plotinus’ Enneads concludes that the description of eternity as the life of being is neither metaphorical nor analogical. It should be understood in a technical philosophical sense, which contains direct metaphysical and phenomenological implications. Life is not an effect of intelligible reality but an ontological condition, the limit, source of activity, ba

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39

Regnier, Daniel. "Plotinus on Beauty (Enneads 1.6 and 5.8.1–2): The Greek Text with Notes by Andrew Smith." Catholic Biblical Quarterly 83, no. 3 (2021): 525–26. http://dx.doi.org/10.1353/cbq.2021.0111.

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40

O'Brien, Denis. "La matière chez Plotin: son origine, sa nature." Phronesis 44, no. 1 (1999): 45–71. http://dx.doi.org/10.1163/156852899762447638.

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AbstractThe origin of matter is one of the last and greatest unsolved mysteries bedevilling modern attempts at understanding the philosophy of the Enneads. There are two stages in the production of Intellect and of soul. The One or Intellect produces an undifferentiated other, which becomes Intellect or soul by itself turning towards and looking towards the prior principle, with no possibility of the One's "turning towards" or "seeing" itself. But where does matter come from? To arrive at his conception of matter, Plotinus has radically altered the definitions of non-being given by Plato and A

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41

Bussanich, John. "Dominic J. O'meara: Plotinus: An Introduction to the Enneads. Pp. ix+142. Oxford: Clarendon Press, 1993. Cloth, /22.50." Classical Review 44, no. 1 (1994): 218. http://dx.doi.org/10.1017/s0009840x0029152x.

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42

Vassallo, Christian. "Andrew Smith: Plotinus on Beauty (Enneads 1.6 and 5.8.1–2). The Greek Text with Notes. Introduction and Commentary." Gnomon 93, no. 4 (2021): 301–9. http://dx.doi.org/10.17104/0017-1417-2021-4-301.

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43

Baracat, José C. "Plotinus on Beauty and Reality: A Reader for Enneads I.6 and V.1, written by Sarah Klitenic Wear." International Journal of the Platonic Tradition 12, no. 1 (2018): 94–96. http://dx.doi.org/10.1163/18725473-12341407.

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JANSSENS, Jules. "Ibn Sīnā’s Aristotle." Mediterranea. International Journal on the Transfer of Knowledge, no. 3 (March 31, 2018): 129. http://dx.doi.org/10.21071/mijtk.v0i3.10773.

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Ibn Sīnā’s reading of Aristotle is that of an Arabic and Neoplatonized Aristotle, but, above all, critical, as the two commentaries of his Kitāb al-Insāf, i.e., on Lambda 6-10 and the pseudo-Theology, show. Ibn Sīnā read Aristotle’s works only in Arabic translation and was therefore influenced by their very wording. However, as his commentary on Lambda 6-10 shows, he looked at different translations, or even indirect testimonies, as e.g. Themistius’ paraphrase. Moreover, Ibn Sīnā offers a Neoplatonic inspired interpretation of Aristotle’s metaphysics, especially its theology. Such Neoplatonic

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Coogan, Jeremiah. "Transforming Textuality." Studies in Late Antiquity 5, no. 1 (2021): 6–27. http://dx.doi.org/10.1525/sla.2021.5.1.6.

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Late Antiquity witnessed a revolution in textuality. Numerous new technologies transformed the practices through which readers accessed written knowledge. Editors reconfigured existing works in order to facilitate new modes of access and new possibilities of knowledge. Despite recent investigations of late ancient knowing, tables of contents have been neglected. Addressing this lacuna, I analyze two examples from the early fourth century: Porphyry of Tyre’s outline of the Enneads in his Life of Plotinus and Eusebius of Caesarea’s Gospel canons. Using tables of contents, Porphyry and Eusebius r

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46

Baracat, José C. "Plotinus on Beauty (Enneads 1.6 and 5.8.1-2). The Greek Text with Notes. Introduction and Commentary, written by Andrew Smith." International Journal of the Platonic Tradition 15, no. 1 (2021): 103–4. http://dx.doi.org/10.1163/18725473-12341491.

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Harter, Pierre-Julien. "Plotinus: The Enneads. Translated by Lloyd P. Gerson, George Boys-Stones, John M. Dillon, R.A.H. King, Andrew Smith, and James Wilberding." Ancient Philosophy 40, no. 1 (2020): 242–45. http://dx.doi.org/10.5840/ancientphil202040118.

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Fleet, Barrie. "Plotinus and The Presocratics - (G.) Stamatellos Plotinus and the Presocractics. A Philosophical Study of Presocratic Influences in Plotinus' Enneads. Pp. xii + 270. New York: State University of New York Press, 2007. Cased, US$75. ISBN: 978-0-7914-7061-9." Classical Review 58, no. 2 (2008): 441–43. http://dx.doi.org/10.1017/s0009840x08000565.

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Brandão, Bernardo Guadalupe dos Santos Lins. "A UNIÃO DA ALMA COM O UM NA FILOSOFIA DE PLOTINO." Síntese: Revista de Filosofia 36, no. 114 (2010): 87. http://dx.doi.org/10.20911/21769389v36n114p87-105/2009.

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Abstract:

Esse artigo é uma tentativa de análise da doutrina plotiniana da união mística da alma com o Um. Em primeiro lugar, mostramos que algumas palavras que foram interpretadas pela tradição como descrições da experiência mística, como êxtase e presença são, na verdade, usadas nas Enéadas para expressar algumas idéias metafísicas. Então, estudamos a relação entre a alma e o Intelecto durante a união mística: por que é necessário para a alma alcançar primeiro a união com o Intelecto para se unir ao Um? Depois disso, analisamos algumas imagens importantes: coincidência de centros, parentesco e semelha

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Bussanich, John. "A Commentary on Plotinus VI.9 - P. A. Meijer: Plotinus on the Good or the One (Enneads VI, 9): An Analytical Commentary. (Amsterdam Classical Monographs, 1.) Pp. xv + 381. Amsterdam: J. C. Gieben, 1992. Paper, fl. 120." Classical Review 43, no. 2 (1993): 259–61. http://dx.doi.org/10.1017/s0009840x00287210.

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