Categoria: Enéada-III-5
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Hadot (Enéada III,5) – elementos míticos ao redor da alma (Afrodite)
Il y a tout d’abord l’âme, identifiée à Aphrodite (9, 30-33), plus exactement à Aphrodite et à Héra, parce qu’elle est à la fois l’épouse (9, 30) et la fille (9, 30) de l’Esprit, entendons bien de l’Esprit de l’âme du monde, c’est-à-dire de Zeus. Elle est remplie des logoi, c’est-à-dire de ce qui s’écoule…
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Hadot (Enéada III,5) – amor puro, mixto e desviado
1° A propos de 1, 57, nous avons dit (n. 54 et p. 46-48), que la distinction de trois amours chez Plotin : amour pur, amour mixte, amour dévié, ne coïncide pas avec la classification que Platon (Lois, 837 a-d) propose entre trois types d’amours qui sont : l’amour chaste, qui a l’âme pour objet,…
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Ucciani (Plotino:213-218) – Eros – Amor – Mundo
Contour, tout d’abord — méthode et contenu — celui-ci l’amour comme démon, un singulier, mais aussi les démons, une généralité. Il s’agirait d’interpréter Platon [« supposer que Platon veut dire que l’Amour est ce monde lui-même et non pas l’amour (né en lui) que ce monde éprouve, entraîne beaucoup d’objections qui vont contre cette opinion…
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Brisson & Pradeau: Alma do Mundo
BRISSON, Luc & PRADEAU, Jean-François. Plotin Traités 27-29. Paris: GF Flammarion, 2005, p. 29. No capítulo 2 do Tratado-6 (Eneada-IV-8), Plotino se pronuncia sobre a maneira pela qual a alma do mundo, por meio de seu poder vegetativo, quer dizer de seu poder descido e logo inferior, vai produzir, quer dizer informar, e governar o…
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Bouillet: Tratado 50 (III, 5) – DE L’AMOUR
(I) L’amour considéré comme passion de l’âme humaine est le désir de s’unir à un bel objet. On souhaite tantôt posséder la beauté pour elle-même, tantôt y joindre le plaisir de perpétuer l’espèce en produisant dans le monde sensible une image temporaire des essences éternelles du monde intelligible. (II) L’amour considéré comme dieu est l’hypostase…
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MacKenna: Tratado 50,10 (III,5,10) — Teoria do mito
10. “Our way of speaking” – for myths, if they are to serve their purpose, must necessarily import time-distinctions into their subject and will often present as separate, Powers which exist in unity but differ in rank and faculty; they will relate the births of the unbegotten and discriminate where all is one substance; the…
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MacKenna: Tratado 50,9 (III,5,9) — Teoria do mito
9. This Poros, Possession, then, is the Reason-Principle of all that exists in the Intellectual Realm and in the supreme Intellect; but being more diffused, kneaded out as it were, it must touch Soul, be in Soul, [as the next lower principle]. For, all that lies gathered in the Intellect is native to it: nothing…
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MacKenna: Tratado 50,8 (III,5,8) — O jardim de Zeus: sequência da interpretação alegórica do Banquete
8. But what are we to understand by this Zeus with the garden into which, we are told, Poros or Wealth entered? And what is the garden? We have seen that the Aphrodite of the Myth is the Soul and that Poros, Wealth, is the Reason-Principle of the Universe: we have still to explain Zeus…
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MacKenna: Tratado 50,7 (III,5,7) — Interpretação alegórica do mito do Banquete
7. This is the significance of Plato’s account of the birth of Love. The drunkenness of the father Poros or Possession is caused by Nectar, “wine yet not existing”; Love is born before the realm of sense has come into being: Penia had participation in the Intellectual before the lower image of that divine Realm…
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MacKenna: Tratado 50,6 (III,5,6) — A natureza dos demônios
6. What then, in sum, is to be thought of Love and of his “birth” as we are told of it? Clearly we have to establish the significance, here, of Poverty and Possession, and show in what way the parentage is appropriate: we have also to bring these two into line with the other Supernals…