A study examining how Plotinus relates language not only to philosophical reasoning, but to noesis - the intuitive and comprehensive act of intellection, and how he relates language to Union with the One, a union beyond speech and beyond noesis.

First published in 1999. We are fortunate in possessing a fascinating document, The Life of Plotinus, written by the philosopher Porphyry, a pupil and associate of Plotinus for the last eight years of his life. The basic facts contained in this Life can be quickly recounted. Plotinus was likely a Greek born in Egypt in AD 205. It is possible, though, that he came from a Hellenized Egyptian or Roman family. In his 28th year, Plotinus discovered in himself a thirst for philosophy. This is a collection of his works- Ennead I contains treatises on what Porphyry calls “ethical matters”; Enneads II–III contain treatises on natural philosophy or cosmology, with some rationalizations for the inclusion of III. 4, 5, 7, and 8. Ennead IV concerns the soul; V Intellect or and VI being, numbers, and the One. The thematic unity of Enneads I, IV, and V is somewhat greater than the rest.

Examines the first theory of consciousness in Western philosophy, dispelling the dogma that consciousness studies begins with Descartes.

Plotinus (205-269 AD) is considered the founder of Neoplatonism, the dominant philosophical movement of late antiquity, and a rich seam of current scholarly interest. Whilst Plotinus' influence on the subsequent philosophical tradition was enormous, his ideas can also be seen as the culmination of some implicit trends in the Greek tradition from Parmenides, Plato, Aristotle, and the Stoics. Emilsson's in-depth study focuses on Plotinus' notion of Intellect, which comes second in his hierarchical model of reality, after the One, unknowable first cause of everything. As opposed to ordinary human discursive thinking, Intellect's thought is all-at-once, timeless, truthful and a direct intuition into 'things themselves'; it is presumably not even propositional. Emilsson discusses and explains this strong notion of non-discursive thought and explores Plotinus' insistence that this must be the primary form of thought. Plotinus' doctrine of Intellect raises a host of questions that Emilsson addresses. First, Intellect's thought is described as an attempt to grasp the One and at the same time as self-thought. How are these two claims related? How are they compatible? What lies in Plotinus' insistence that Intellect's thought is a thought of itself? Second, Plotinus gives two minimum requirements of thought: that it must involve a distinction between thinker and object of thought, and that the object itself must be varied. How are these two pluralist claims related? Third, what is the relation between Intellect as a thinker and Intellect as an object of thought? Plotinus' position here seems to amount to a form of idealism, and this is explored.

During the late Hellenistic and early Imperial periods (B.C. 50 - A.D. 300), important developments may be traced in the philosophy of language and its relationship to mind. This book examines theories of language in the work of theologians and philosophers linked to Ancient Alexandria. The growth of Judaism and Christianity in cultural centers of the Roman Empire, above all Alexandria, provides valuable testimony to the philosophical vitality of this period. The study of Later Greek philosophy should be more closely integrated with the Church Fathers, particularly in the theologically sensitive issue of the nature of language. Robertson traces some related attempts to reconcile immaterial, intelligible reality and the intelligibility of language, explain the structure of language, and clarify the nature of meaning. These shared problems are handled with greater philosophical sophistication by Plotinus, although the comparison with Philo, Clement, and Origen illustrates significant similarities as well as differences between Neoplatonism and early Jewish and Christian philosophy.

Of interest to scholars in Plotinian studies, this book has yet a larger audience as the author investigates the full range of Plotinian epistemology from the originative production of the One, that is the Intellect, to the last declension of true being that is Nature, the lower part of world Soul. The style is fluid and appeals to scholars of ancient philosophy as well as more contemporary discussions in the field of metaphysics and epistemology."--BOOK JACKET.

Selfhood and the Soul is a collection of original essays in honor of Christopher Gill, Emeritus Professor of Ancient Thought at the University of Exeter. The contributions cover a wide range of approaches and topics, but all are committed to examining central issues about the experience of being a person and the question of how best to live.

The wholesale rejection of metaphysics today has become the test of the postmodern. In this groundbreaking volume Oliver Davies argues for a renewal of metaphysics, as the language of createdness, based not in a return to outmoded concepts of essence but in a dynamic new understanding of ontology as narrative and performance. This repairing of the Western metaphysical tradition is grounded both in the divine self-naming in Exodus--which, for the rabbis, identified God's presence in the world with God's compassionate acts--and in the compassionate resistance of Etty Hillesum and Edith Stein to the violence of the Holocaust. Building on a new metaphysics of compassion that is attentive to the histories of the contemporary world, Davies offers a renewed systematic theology of divine speech and relation, focused in Jesus Christ, who, as the triadic "Word" of God, speaks creatively at the heart of human culture and action and who, as the redeeming "Compassion" of God, regenerates the world.

"Plotinus, the Roman philosopher (c. 204-270 CE) who is widely regarded as the founder of Neoplatonism, was also the creator of numerous myths, images, and metaphors, which have frequently been dismissed by modern scholars as merely ornamental. In this book, distinguished philosopher Stephen R. L. Clark shows that they form a vital set of spiritual exercises by which individuals can achieve one of Plotinus's most important goals: self-transformation through contemplation. Clark examines a variety of Plotinus's myths and metaphors within the cultural and philosophical context of his time, asking probing questions about their contemplative effects. Through rich images and structures, Clark casts Plotinus as a philosopher deeply concerned with philosophy as a way of life." -- Résumé de l'éditeur.