Titlebook: Six Lectures on Plotinus and Gnosticism; Th. G. Sinnige Book 1999 Springer Science+Business Media Dordrecht 1999 Plato.Plotin.literature.t

想象

Emanation,icates itself. In its pregnant shortness the adage bears an inheritance from neoplatonic metaphysics. The principle is in fact found in the Enneads of Plotinus. In a chapter belonging to one of his early treatises he explains how the creative Spirit or Intellect (.) engenders the world soul. Kronos,

马笼头

,The Soul’s Return to her Origin in Alexandrian Literature,eived his philosophical training. The different world-views current in the Alexandrian metropolis have a wide field of theories and methods of thinking in common. This means that the problem if and in how far Gnostic influences may have been at work in the philosophical system of the Enneads must be

Indigence

Adherent

Conversion. The Late Treatises,s: the descending outflow of creative light, and the turning round to the origin in order to receive being and form. Both movements and their interactions are described as a vital process. The One is called the generating power of the universe (V 1 [10] 7, 9 δύ.. Intellect, as the first Being, emana

嬉耍

The Human Person,Simplicius (DK 12 B 1), being an individual is described as a rebellion against the Infinite. All things are generated from the Infinite, and, when they are dissolved, are taken up again into the Infinite. It is cosmic law which has ordered this. The generated beings pay penalty to each other for th

ineptitude

monochromatic

adition. On the basis of an extensive analysis offundamental texts the author shows that what Plotinus had in mind wasa quite independent paradigm of metaphysical theology, with at itscentre the human person.978-90-481-5193-6978-94-017-3006-8

Inflamed

Emanation,t, he generates Zeus, that is Soul. Indeed, says Plotinus, when a being comes to perfection, it must have offspring, and when it is such an immense power it cannot be without children (V 1 [10] 7, 32–38).

无畏

检查

Introduction,t to speak of Gnostic influence, as if Plotinus could have found in the Gnostic systems some theories that were apt to be inserted into the architecture of his own system. Rather these doctrines seem to have been part of the “spirit of the age” (E.R. Dodds). In our chapter 3 short extracts are given