论美：译自普罗提诺希腊原文
- 语言:
- 英语
- 状态:
- 完整作品
- 作者归属:
- 作者本人所著
- 文本状况:
- 未检测到扫描噪点 (对全文的自动评估，未经人工核对)
- 篇幅:
- 约 9,470 词 · 45 个段落
引用本作品
- APA普罗提诺. (n.d.). An Essay on the Beautiful, from the Greek of Plotinus [论美：译自普罗提诺希腊原文]. Digital reproduction: SigPhi. https://sigphiai.com/zh/works/plotinus/an-essay-on-the-beautiful-from-the-greek-of-plotinus
- MLA普罗提诺. An Essay on the Beautiful, from the Greek of Plotinus [论美：译自普罗提诺希腊原文]. Digital reproduction, SigPhi, https://sigphiai.com/zh/works/plotinus/an-essay-on-the-beautiful-from-the-greek-of-plotinus.
- Chicago普罗提诺. An Essay on the Beautiful, from the Greek of Plotinus [论美：译自普罗提诺希腊原文]. Digital reproduction, SigPhi. https://sigphiai.com/zh/works/plotinus/an-essay-on-the-beautiful-from-the-greek-of-plotinus.
本条目引用所收录的版本。SigPhi 是数字复制平台。已知的年份、出版者和译者均列出；“n.d.”表示年份未知。
内容简介
《九章集》I.6《论美》，普罗提诺最常被阅读的一篇，此处单列：美即那使灵魂忆起自己从何而来者。
背景与流传
普罗提诺公元三世纪在罗马讲学，写作并非为了出版；他的学生波菲利在他去世后收集其文稿，编为六组、每组九篇——“九章集”（Enneads）之名即由此而来；这一编次并非普罗提诺自己的。他的哲学自柏拉图出发而更进一步：由超乎存在与思维之上的“太一”流溢出“心智”，由心智流溢出“灵魂”，由灵魂流溢出可感世界；而人的灵魂能够循此路回溯向上——波菲利说，他的老师曾四次做到。整个新柏拉图主义由此而出，奥古斯丁、狄奥尼修斯、阿拉伯诸哲、菲奇诺与文艺复兴皆经由它。读者请注意：本目录收有同一批材料的两种英译本——《Select Works of Plotinus》（托马斯·泰勒译）与四卷本《Plotinos Complete Works》（肯尼思·格思里译）——译文与编次都不同；而《An Essay on the Beautiful》即《九章集》I.6，两个本子里都有。这并非错误：它们是同一作者的不同版本。引用时必须注明所用何本，最好并注明九章集的卷次与篇次。
这是编辑性背景，不是可引用的来源：与作品本身的段落不同，这些说明无法在语料库中核对。
this manner about invisible objects, but those the most who have the strongest propensity to their love; as it likewise happens about corporeal beauty; for all equally perceive beautiful corporeal forms, yet all are not equally excited, but lovers in the greatest degree. But it may be allowable to interrogate those, who rise above sense, concerning the effects of love in this manner; of such we enquire, what do you suffer respecting fair studies, and beautiful manners, virtuous works, affections, and habits, and the beauty of souls? What do you experience on perceiving yourselves lovely within? After what manner are you roused as it were to a Bacchalian fury; striving to converse with yourselves, and collecting yourselves separate from the impediments of body? For thus are true lovers enraptured. But what is the cause of these wonderful effects. It is neither figure, nor colour, nor magnitude; but soul herself, fair through temperance, and not with the false gloss of colour, and bright with the splendours of virtue herself. And this you experience as often as you turn your eye inwards; or contemplate the amplitude of another soul; the just manners, the pure temperance; fortitude venerable by her noble countenance; and modesty and honesty walking with an intrepid step, and a tranquil and steady aspect; and what crowns the beauty of them all, constantly receiving the irradiations of a divine intellect. In what respect then, shall we call these beautiful? For they are such as they appear, nor did ever anyone behold them, and not pronounce them realities. But as yet reason desires to know how they cause the loveliness of the soul; and what that grace is in every virtue which beams forth to view like light? Are you then willing we should assume the contrary part, and consider what in the soul appears deformed? for perhaps it will facilitate our search, if we can thus find what is base in the soul, and from whence it derives its original.…