Plotini opera

by Plotinus

Paperback

First published January 1, 1977

About the author

Egyptian-born Roman philosopher Plotinus and his successors in the 3rd century at Alexandria founded and developed Neoplatonism, a philosophical system, which, based on Platonism with elements of mysticism and some Judaic and Christian concepts, posits a single source from which all existence emanates and with which one mystically can unite an individual soul; The Enneads collects his writings.

Saint Thomas Aquinas combined elements of this system and other philosophy within a context of Christian thought.

People widely consider this major of the ancient world alongside Ammonius Saccas, his teacher.
He influenced in late antiquity. Much of our biographical information about Plotinus comes from preface of Porphyry to his edition. His metaphysical writings inspired centuries of pagan, Islamic, and Gnostic metaphysicians and mystics.

https://en.wikipedia.org/wiki/Plotinus

Reviews

[Danijel · Rating 3 out of 5]

Str. 133 (O usodi) -
Duše, ki v svojem delovanju ravnajo v skladu s pravilnim pohodom, delujejo samo od sebe kadar delujejo; v vseh drugih ozirih pa so v svojem delovanju ovirami in bolj ustrezajo, kot delujejo. Torej so vzroki za njihovo nerazumnost drugje in morda bi bilo pravilno trditi, da so ta dejanja v skladu z usodo (vsaj za tiste, ki se jim usoda zdi zunanji vzrok). Toda najboljša dejanja izvirajo iz nas, kajti takšna je naša narava, kadar smo sami. Vrli ljudje ravnajo plemenito po lastnem nagibu, drugi pa takrat, ko si opomorejo do te mere, da jim je spet dano plemenito ravnati. Vendar svoje razumnosti, kadar jo uporabljajo, ne dobijo od drugod, ampak je dovolj, da jih pri tem nič ne ovira.

str. 172 (O sestopu duše v telesa) -
Kadar se prebudim iz telesa v samega sebe in se znajdem izven vsega drugega ter znotraj sebe, z osuplostjo zrem vso to lepoto, prepričan, da sem v tistem trenutku bolj kot kdajkoli deležen boljše usode. Takrat živim najboljše življenje, saj se poistovetim z božanskim; in ko se zasidtam v njem ter pridem v tisto dejanskost, se ustavim v tem, kar presega vse umljivo. Ko pa se po tem postanku v božanskem iz uma spustim k razumu, mi pogosto ni jasno, kako to, da spet sestopam, in kako neki se moja duša znašla znotraj telesa, ko je vendar takšna, kakršna se izkazala, da je samo po sebi (celo takrat, ko je v telesu).