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Select Works of Plotinus · 532 of 752 · tr. Thomas Taylor

Select Works, Section 511

Section 3 3. But perhaps we should rather speak of some single category, embracing Intellectual Substance, Matter, Form, and the Composite of Matter and Form. One might refer to the family of the Heraclids as a unity in the sense, not of a common element in all its members, but of a common origin: similarly, Intellectual Substance would be Substance in the first degree, the others being substances by derivation and in a lower degree. But what is the objection to including everything in a single category, all else of which existence is predicated being derived from that one thing, Existence or Substance? Because, granted that things be no more than modifications of Substance, there is a distinct grading of substances themselves. Moreover, the single category does not put us in a position to build on Substance, or to grasp it in its very truth as the plausible source of the other substances. Supposing we grant that all things known as substances are homogeneous as possessing something denied to the other genera, what precisely is this something, this individuality, this subject which is never a predicate, this thing not present in any thing as in a subject, this thing which does not owe its essential character to any other thing, as a quality takes character from a body and a quantity from a substance, as time is related to motion and motion to the moved? The Second Substance is, it is true, a predicate. But predication in this case signifies a different relation from that just considered; it reveals the genus inherent in the subject and the subject's essential character, whereas whiteness is predicated of a thing in the sense of being present in the thing. The properties adduced may indeed be allowed to distinguish Substance from the other Existents. They afford a means of grouping substances together and calling them by a common name. They do not however establish the unity of a genus, and they do not bring to light the concept and the nature of Substance. These considerations are sufficient for our purpose: let us now proceed to investigate the nature of Quantity.
Themes
◆Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

Matter is described as influencing individual traits like complexion, implying it modifies or limits the pure universal Idea.

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◆Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The discussion of how universal Ideas manifest in individual human traits reflects the structural relationship between higher and lower realities.

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◆Demiurgecosmology

A secondary creator deity—often ignorant or malevolent—responsible for fashioning the material world, distinct from the supreme transcendent God.

The Reason-Principle functions as a shaping agent for the material world, distinct from the Supreme source of Ideas.

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◇Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

[auto] A clear distinction and interaction are drawn between the Reason-Principle (form) and Matter in determining human characteristics.

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◇Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

[auto] The passage describes a structured reality where Ideas exist in the Supreme, arts are offspring of intellect, and Matter influences individual manifestation.

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◇Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

[auto] The text explicitly identifies the 'Reason-Principle' as a determining factor alongside Matter in shaping individual features.

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◇Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

[auto] The 'Supreme' is referenced as the ultimate locus containing the fundamental Ideas from which reality derives its form.

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Related passages · 8 parallels
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 11, Section 1b
“Plotinus says the Godhead is indivisibly divided. doth not leave Its own Unity, but, even in the act of going forth to all things, remains entirely within Itself through the excess of that all-transcendent Unity: concerning these things ‘t…”
Both passages discuss the nature of unity and substance, with Passage A focusing on the gradation of substances and their common origin, while Passage B explores the indivisible unity of the Godhead and its relationship with all things. Both texts delve into the concept of unity and the interconnectedness of existence, albeit from different philosophical and mystical perspectives.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 13, Section 1c
“Emily Brontë: “Every existence would exist in Thee.”) And if all things be conceived as being ultimately unified with each other, then all things taken as a whole are One. 507 507 All things possess the same Super-Essence, and that is why…”
Both passages explore the concept of unity and substance, discussing how all things derive from a single, ultimate source. Plotinus focuses on Intellectual Substance and its derivatives, while the second passage discusses the Super-Essence and the One as the ultimate cause and unity of all things.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 2, Section 1k
“Indeed, He is not an unity in this sense, and doth not participate in unity nor possess it; 224 224 These two phrases well express the meaning of the title “Beyond things and supernally infusing Unity” (ὑπερηνωμένη), which I have generally…”
Both passages discuss the nature of unity and substance, exploring how different things can be derived from a single, primary source. They both delve into the concept of unity and how it relates to multiplicity and differentiation, though from different mystical traditions.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1j
“For from It and through It are all Being and life of spirit and of soul; and hence in the realm of nature magnitudes both small, co-equal and great; hence all the measured order and the proportions of things, which, by their different harmo…”
Both passages discuss the nature of existence and substance, exploring the hierarchy and derivation of different forms of being. They share a metaphysical inquiry into the fundamental principles underlying reality, though they come from different mystical traditions.
◆christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 7, Section 1b
“(2) Wisdom as a whole = Wisdom embodied in the universe as a whole. (3) Wisdom in each individual instance = Wisdom as shown in the structure of some particular plant or animal, or part of a plant or animal. (1) Is an Emanation; (2) and (…”
Both passages explore the nature of ultimate reality and the hierarchy of existence. Plotinus discusses the derivation of substances from a primary substance, while the second passage talks about the emanation of wisdom and the hierarchy of intelligences, both reflecting a mystical understanding of the divine and its manifestations.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 1)
“p. 140 CHAPTER VII. MAN. "God created man in His own image. Male and female ( in one ) created He them." Man in his cosmic aspect is a being very superior to that which is commonly looked upon as a "man," and which is described in books…”
Both passages explore the concept of the divine within humanity, discussing the idea of man as a reflection or image of the divine. They both delve into the metaphysical aspects of human existence, though from different mystical traditions.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 6)
“2.) There existed in man also the third principle, wherein resides sensual desire. He was not endowed with this principle for the purpose of surrendering himself to it, but that he might introduce it into the light of God, and glorify Him…”
Both passages explore the concept of the ideal human form and its relationship to the divine. Passage A discusses the Idea of Man in the Supreme, while Passage B talks about man as an image of God and the harmonious order of his principles. Both texts emphasize the connection between the divine and human nature.
◆christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 9 (part 5)
“189 four states, forms, or temperaments are called the choleric, the sanguine, phlegmatic, and melancholy temperament. In the choleric one is the nature and quality of the fire manifested, in the sanguine that of the air, in the phlegmatic…”
Both passages discuss the nature of humanity and the influence of different principles or elements on human characteristics. Passage A explores the Idea of Man and the influence of Matter and Reason-Principle, while Passage B discusses the four temperaments and the influence of elemental qualities on human nature.