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 →
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.
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.
Plotinus believes beauty is recognition of soul expressed in the body, or form expressed within matter, given things can be recognized as more or less beautiful, he maintains soul can express itself in matter to greater or lesser degrees — he believes this is possible because he maintains form and the stuff of matter to couple as a composite, ugliness he explains, is something of a failure of the stuff of matter to cohere to the form.
Breaking Nous 