Ennèades (II)
- Idioma:
- anglès
- Completesa:
- Obra completa
- Autoria:
- Escrita per l'autor
- Estat del text:
- Text net
- Extensió:
- ~110.000 paraules · 536 passatges
Cita aquesta obra
- APAPlotí. (n.d.). Ennèades (II). SigPhi. https://sigphiai.com/ca/works/plotinus/plotinos-complete-works-v-2
- MLAPlotí. "Ennèades (II)." SigPhi, https://sigphiai.com/ca/works/plotinus/plotinos-complete-works-v-2.
- ChicagoPlotí. Ennèades (II). SigPhi. https://sigphiai.com/ca/works/plotinus/plotinos-complete-works-v-2.
De què tracta
El segon dels quatre volums de Ploti en la traduccio de Kenneth Guthrie: l'altra edicio del corpus.
Context i història
Ploti va ensenyar a Roma al segle III i no escrivia per publicar; Porfiri, deixeble seu, va reunir els seus escrits despres de la seva mort i els va ordenar en sis grups de nou tractats —d'aqui «Ennèades», «novenes»—, un ordre que no es de Ploti. La seva filosofia parteix de Plato i el porta mes lluny: de l'U, que es mes enlla de l'esser i del pensament, en surt per emanacio l'Intel·lecte, i d'aquest l'Anima, i d'aquesta el mon sensible; l'anima humana pot desfer el cami cap amunt, i Porfiri diu que el seu mestre ho va aconseguir quatre vegades. D'aqui surt tot el neoplatonisme, i per ell passen Agusti, Dionisi, els arabs, Ficino i el Renaixement. AVIS AL LECTOR: al catàleg hi ha DUES edicions angleses del mateix material, «Select Works of Plotinus» (traduccio de Thomas Taylor) i els quatre volums de «Plotinos Complete Works» (traduccio de Kenneth Guthrie), amb traduccions i ordenacions diferents; i «An Essay on the Beautiful» es l'Ennèada I.6, que es dins de totes dues. No es cap error: son edicions distintes del mateix autor. La citacio ha de dir sempre quina edicio fa servir, i millor si dona tambe el numero d'Ennèada i de tractat.
Context editorial, no una font citable: a diferència dels passatges de l'obra, aquestes dades no es poden contrastar amb el corpus.
1. Is it because the body of the universe is so great that the Soul is everywhere present in the universe, though being naturally divisible in (human) bodies? Or it is by herself, that she is everywhere present? In the latter case, she has not been drawn away everywhere by the body, but the body found her everywhere in existence before it; thus, in whatever place it may be, it found the Soul present before it itself was part of the universe, and the total body of the universe was located in the Soul that existed already. HOW COULD THE SOUL HAVE NO MAGNITUDE, IF SHE ALREADY FILLED ALL SPACE? But if the Soul had such an extension before the body approached her, if she already filled all space, how can she have no magnitude? Besides, how could she have been present in the universe when the latter did not yet exist? Last, being considered indivisible and non-extended, is she everywhere present without having any magnitude? If the answer be that she extended herself throughout the body of the universe without herself being corporeal, the question is not yet resolved by thus accidentally attributing magnitude to the Soul; for it would then be reasonable to ask how she grew great by accident. The Soul could not extend herself in the entire body in the same manner as quality, as for instance, sweetness or color; for these are passive modifications of the bodies, so that one must not be astonished to see a modification spread all over the modified body, being nothing by itself, inhering in the body, and existing only within it; that is why the soul necessarily has the same magnitude as the body.…