201 As thought Heraclitus, Diog. Laert. ix. 8; Plato, Timaeus, p. 31; Cary, 11; Arist. Heaven, 1, 8, 9.
202 Such as Heraclitus.
203 In the Cratylus, p. 402; Cary, 41.
204 Rep. vi., p. 498; Cary, 11.
205 See Apuleius, de Mundo, p. 708; Ravaisson, E.M.A. ii. 150; Plato, Epinomis, c. 5.
206 Which would render it unfit for fusion with the Soul, Arist., Meteorology, i. 4; Plato, Tim., p. 58; Cary, 33.
207 See ii. 9.3; iii. 2.1; iv. 3.9.
208 Phaedo, p. 109; Cary, 134; that is, the universal Soul is here distinguished into the celestial Soul, and the inferior Soul, which is nature, the generative power.
209 The inferior soul, or nature.
210 See ii. 3.9–15.
211 See i. 1.7–10.
212 As is the vegetative soul, which makes only the animal part of us; see i. 1.7–10.
213 In his Timaeus, p. 31; Cary, 11.
214 Timaeus, p. 56; Cary, 30.
215 See i. 8.9.
216 Plato, Epinomis, p. 984; Cary, 8.
217 In the Timaeus, p. 31, 51; Cary 11, 24, 25.
218 See ii. 7.
219 Who in his Timaeus says, p. 39; Cary, 14.
220 See ii. 2.
221 As thought Heraclitus and the Stoics, who thought that the stars fed themselves from the exhalations of the earth and the waters; see Seneca, Nat. Quest. vi. 16.
222 See ii. 1.5.
223 See iii. 7; Plotinos may have already sketched the outline of this book (number 45), and amplified it only later.
224 See ii. 9.6, or 33; another proof of the chronological order.
225 In his Timaeus, p. 69; Cary, 44.
226 As the Stoics think, Plutarch, Plac. Phil. iv. 11.
227 As Aristotle would say, de Anima, iii. 3.
228 Aristotle, de Sensu, 6.
229 v. 3.
230 Porphyry, Principles, 24.
231 Arist., Mem. et Rec., 2.
232 Porphyry, Principles, 25.
233 Aristotle, Mem. et Rec., 2.
234 Porphyry, Treatise, Psych.
235 Locke's famous "tabula rasa."
236 Substance, Quantity, Quality, Relation, When, Where, Action-and-Reaction, to Have, and Location. Aristotle's treatment thereof in his Categories, and Metaphysics.
237 Met. v. 7.
238 Or, substance, "ousia."
239 Cat. i. 1, 2; or, mere label in common.
240 Aristotle, Met. vii. 3, distinguished many different senses of Being; at least four principal ones: what it seems, or the universal, the kind, or the subject. The subject is that of which all the rest is an attribute, but which is not the attribute of anything. Being must be the first subject. In one sense this is matter; in another, form; and in the third place, the concretion of form and matter.
241 See ii. 4.6–16, for intelligible matter, and ii. 4.2–5 for sense-matter.
242 Arist., Met. vii. 3.
243 Arist., Cat. 2.5.25.
244 Arist., Cat. ii. 5.15.
245 Arist., Met. vii. 1; Cat. ii. 5.
246 Categ. ii. 5.1, 2.
247 Cat. ii. 5.16, 17.
248 Cat. ii. 6.1, 2.
249 Met. v. 13.
250 Met. xiii. 6.
251 Met. xiii. 3.
252 Categ. ii. 6.18–23.
253 See vi. 6.
254 Categ. ii. 6.4.
255 Arist., Hermeneia, 4.
256 See iii. 7.8.
257 Categ. ii. 6.26.
258 Categ. ii. 7.1; Met. v. 15.
259 Categ. ii. 7.17–19.
260 See Categ. viii.
261 Arist., Categ. ii. 8.3, 7, 8, 13, 14.
262 See ii. 6.3.
263 See ii. 6.3.
264 See ii. 6.1.
265 These are: 1, capacity and disposition; 2, physical power or impotence; 3, affective qualities; 4, the figure and exterior form.
266 Met. v. 14.
267 Categ. ii. 8.
268 See i. 6.2.
269 Categ. ii. 8.15.
270 Among whom Plotinos is not; see vi. 1.10.
271 The reader is warned that the single Greek word "paschein" is continually played upon in meanings "experiencing," "suffering," "reacting," or "passion."
272 Met. xi. 9.
273 That is, "to move" and "to cut" express an action as perfect as "having moved" and "having cut."
274 As Aristotle says, Categ. ii. 7.1.
275 Plotinos proposes to divide verbs not as transitive and intransitive, but as verbs expressing a completed action or state, (as to think), and those expressing successive action, (as, to walk). The French language makes this distinction by using with these latter the auxiliary "être." Each of these two classes are subdivided into some verbs expressing an absolute action, by which the subject alone is modified; and into other verbs expressing relative action, referring to, or modifying an exterior object. These alone are used to form the passive voice, and Plotinos does not want them classified apart.
276 In Greek the three words are derived from the same root.
277 See i. v.
278 See iii. 6.1.
279 Categ. iii. 14.
280 For this movement did not constitute reaction in the mover.
281 That is, the Greek word for "suffering."
282 A Greek pun, "kathexis."
283 A Greek pun, "hexis" also translated "habit," and "habitude."
284 See Chaignet, Hist. of Greek Psychology, and Simplicius, Commentary on Categories.
285 See iv. 7.14. This is an Aristotelian distinction.
286 See ii. 4.1.
287 By verbal similarity, or homonymy, a pun.
288 See ii. 4.1.
289 See ii. 5.5.
290 For Plato placed all reality in the Ideas.
291 Logically, their conception of matter breaks down.
292 Cicero, Academics, i. 11.
293 See ii. 4.10.
294 See Enn. ii. 4, 5; iii. 6. Another proof of the chronological order.
295 Plotinos was here in error; Aristotle ignored them, because he did not admit existence.
296 This refers to the Hylicists, who considered the universe as founded on earth, water, air or fire; or, Anaxagoras, who introduced the category of mind.
297 Plotinos's own categories are developed from the thought of Plato, found in his "Sophists," for the intelligible being; and yet he harks back to Aristotle's Categories and Metaphysics, for his classification of the sense-world.
298 See vi. 4, 6, 9.
299 In his "Sophist." p. 248 e-250; Cary, 72–76.
300 In vi. 3.
301 See vi. 3.6.
302 See vi. 3.3.
303 See iii. 2.16.
304 That is, the higher part, the principal power of the soul; see ii. 3.17, 18.
305 Here "being" and "essence" have had to be inverted.
306 Verbal similarity, homonymy, or pun.
307 See Plato's Sophists, p. 250 c; Cary, 75.
308 Sophists, p. 254 d; Cary, 86.
309 As said Aristotle, Met. iv. 2.
310 Plato, Sophist, p. 245; Cary, 63.
311 See vi. 9.1.
312 See vi. 4.
313 Arist., Met. xiv. 6.
314 Aristotle. Met. xiv. 6.
315 See ii. 6.2.
316 See vi. 7.3–6.
317 As said Aristotle. Eth. Nic. i. 6.2.
318 Against Aristotle.
319 See vi. 1.14.
320 See iii. 7.11.
321 To ti ên einai.
322 See i. 6.
323 See v. 8.
324 Counting identity and difference as a composite one? See note 11.
325 See iv. 9.5.
326 See iv. 8.3.
327 See iii. 2.16.
328 See iv. 8.8.
329 See iii. 8.7.
330 See iii. 8.2.
331 See iii. 2.2.
332 See iii. 9.1.
333 See 3.9.1; Timaeus, p. 39; Cary, 14.
334 See ii. 9.1.
335 See v. 3.4.
336 Plato, Philebus, p. 18; Cary, 23.
337 Plato, Philebus, p. 17 e; Cary, 21.
338 See iii. 4.1.
339 See iv. 8.3–7.
340 See iv. 8.8.
341 See iv. 4.29.
342 Here Plotinos purposely mentions Numenius's name for the divinity (fr. 20.6), and disagrees with it, erecting above it a supreme Unity. This, however, was only Platonic, Rep. vi. 19, 509 b., so that Plotinos should not be credited with it as is done by the various histories of philosophy. Even Numenius held the unity, fr. 14.
343 This means, by mere verbal similarity, "homonymy," or, punning.
344 As said Plato, in his Philebus, p. 18, Cary, 23.
345 See i. 1.7.
346 See Bouillet, vol. 1, p. 380.
347 See iii. 6.1–5.
348 See sect. 16.
349 See ii. 1.2.
350 Or, mortal nature, or, decay; see i. 8.4; ii. 4.5–6.
351 See vi. 2.7, 8.
352 See ii. 4.6.
353 See vi. 1.13, 14.
354 In vi. 3.11, and vi. 1.13, 14, he however subsumes time and place under relation.
355 According to Aristotle, Met. vii. 3.
356 Aristotle, Met. viii. 5.6.
357 Aristotle, Categ. ii. 5.
358 See ii. 5.4.
359 Met. vii. 11.
360 Met. vii. 17.
361 See ii. 4.3–5.
362 See iii. 6.
363 Categ. ii. 5.
364 See iii. 7.8.
365 See sect. 11.
366 Arist. Met. vii. 1.
367 See vi. 1.26.
368 See ii. 4.10.
369 See Met. vii. 3.
370 See vi. 1.2, 3.
371 See iii. 8.7.
372 Matter is begotten by nature, which is the inferior power of the universal Soul, iii. 4.1.; and the form derives from Reason, which is the superior power of the same Soul, ii. 3.17.
373 Met. v. 8.
375 See iii. 6.12.
376 See Categ. ii. 5.1–2.
377 Plotinos is here defending Plato's valuation of the universal, against Aristotle, in Met. vii. 13.
378 Arist. de Anima, ii. 1.
379 See sect. 8.
380 Plotinos follows Aristotle in his definition of quantity, but subsumes time and place under relation. Plot., vi. 1.4; Arist. Categ. ii. 6.1, 2.
381 Arist. Met. v. 13.
382 See vi. 3.5; iii. 6.17.
383 Categ. ii. 6.
384 Quoted by Plato in his Hippias, p. 289, Cary, 20.
385 See Categ. 2.6.
386 See vi. 1.5.
387 See sect. 11.
388 See vi. 6.
389 Met. v. 6.
390 Categ. iii. 6.26.
391 Met. v. 14.
392 Categ. ii. 6.26.
393 In speaking of quality, Categ. ii. 8.30.
394 Following the Latin version of Ficinus.
395 Bouillet remarks that Plotinos intends to demonstrate this by explaining the term "similarity" not only of identical quality, but also of two beings of which one is the image of the other, as the portrait is the image of the corporeal form, the former that of the "seminal reason," and the latter that of the Idea.