In Ennead II.4 Plotinus anticipates Chris Langan's concept of syndiffeonesis with intelligible matter, at least to some capacity, seeing as intelligible matter is called for as a substrate to relate differentia in the way of plural Forms. The matter principle in question present to both the second and third hypostases acts not only a relational... Continue Reading →
This article will be a natural successor to The Principle of Inertia, which details a key function in my metaphysical model — that being a property of inertia not limited to physics but indeed inherent to fundamental reality, therefore having a significant bearing on all elements of the operation of reality, most notably the mind.... Continue Reading →
As we all know well, Pythagoras and those in his tradition that followed, ground their metaphysics in number and had a well developed system of numerology, within the context of which each number is a particular system unto itself, each reflecting to various meanings relevant to the number in question. For example, the Dyad, a system of twoness, extends its meaning to indefiniteness, unlimitedness, ration in proportion, matter, gender and so on.
A son is, by no coincidence, impressed with the condition of his father - as though by inertia. More often than not in the world we find ourselves in, this is not in the interest of the son. Especially if that son is given to living in reference to the contents of his mind, suffering... Continue Reading →
I've recently begun reinvestigating the divide between Creatio Ex Nihilo (creation from nothing) and Creatio Ex Deo (creation from God), initially, I had taken Creatio Ex Deo to be obvious. In response to the suggestion of something from nothing, I would say Ex Nihilo Nihil Fit; from nothing, nothing comes. In light of personal considerations, I aim to subject the two to a dialectical exercise, and resolve the contention precisely.
Monism, predicating a universal principle unity, therefore demands consistency in this principle throughout the whole and its parts. The principle at hand, which can be considered the underlying reality principle, is therefore non-private — as in there is no lack of it, which also extends to there being no gradation of it, or lessening or... Continue Reading →
The system I'm putting forward starts with a few fundamental assertions made about the One/the Absolute, which is indeed maintained to be Absolute, which is essentially that which is totally universal (non-particular) and without privation. This is necessary for a foundational metaphysical principle, because if there is something external to it (which is the only... Continue Reading →
A popular critique against monism (though it does nothing to rebuke it) is that monism lends itself to several kinds of universalism, chiefly religious and socio-political universalism. It's no secret that a great many people resent the foremost universalist religions on the world stage — Christianity and Islam, both of which are rooted in Abraham... Continue Reading →
Introduction Leibniz uses the Greek term Monad to describe a simple substance, which I will then describe as what is essentially a unitary system unto itself. This commentary will begin with allowing Leibniz himself to introduce his ideas, with brief commentary, followed by an important development and exposition on the work at large with continued... Continue Reading →
An extremely prevalent position central to the personal philosophies and metaphysics of various spiritualists, and even a core teaching in several systems — is an overly dichotomized dynamic between the immaterial and the material, a duality between the two wherein they are thought of as less of a dynamic and moreso as two diametrically opposed... Continue Reading →
8. Then Poemander said to me, Do you understand this vision and what it means? I shall know, said I. Then said he, I am that light, the mind, thy God,1 who am before that moist nature which appeared out of darkness; and that bright and shining word from the mind is the Son of... Continue Reading →
The essence of this point of contention between these two philosophical titans lies in the dynamics between the physical world and metaphysical principles underlying it. Both use the term "forms" to denote these kinds of metaphysical matrices, like the mould of an object, but not the object itself. In Platos theory of forms, he maintains... Continue Reading →
The Stoics are wrong in thinking that it is the Soul which, on reaching her perfection, begets Intelligence. How could that which is in potential pass into actualization unless there were some principle that effected the transition? Ennead 5.9 Plotinus herein argues against something arising from its total lack, while totally correct — this astute... Continue Reading →
In Concerning Fate, Plotinus targets both Stoic, Materialist and Astrological conceptions of causality. His argument against materialism is sound, that being the impossibility of the arrangement of atoms to form order in themselves, independent of an ordering agent, and the impossibility of such arrangements producing character in themselves over simply expressing that character. That being... Continue Reading →
One faulty implication of Plotinus' here is that he maintains a principle distinction and truly duality between soul and body, rather than a monic dynamic. He holds that matter is merely fashioned by, and presumably possessed by soul, and is therefore maintained as a composite of matter and form until the soul departs (being the unifying principle between form and matter, a glue) and the matter disintegrates.
Breaking Nous 