Categoria: Enéada V
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MacKenna: Tratado 10,3 (V,1,3) — O Intelecto engendra a Alma
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3. The Soul once seen to be thus precious, thus divine, you may hold the faith that by its possession you are already nearing God: in the strength of this power make upwards towards Him: at no great distance you must attain: there is not much between. But over this divine, there is still a…
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MacKenna: Tratado 10,5 (V,1,5) — Quem engendrou o Intelecto e as realidades inteligíveis?
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5. As a manifold, then, this God, the Intellectual-Principle, exists within the Soul here, the Soul which once for all stands linked a member of the divine, unless by a deliberate apostasy. Bringing itself close to the divine Intellect, becoming, as it were, one with this, it seeks still further: What Being, now, has engendered…
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MacKenna: Tratado 10,6 (V,1,6) — Como o Intelecto foi engendrado pelo Uno?
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6. But how and what does the Intellectual-Principle see and, especially, how has it sprung from that which is to become the object of its vision? The mind demands the existence of these Beings, but it is still in trouble over the problem endlessly debated by the most ancient philosophers: from such a unity as…
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MacKenna: Tratado 10,7 (V,1,7) — O Intelecto é uma imagem divisível do Uno indivisível?
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7. We must be more explicit: The Intellectual-Principle stands as the image of The One, firstly because there is a certain necessity that the first should have its offspring, carrying onward much of its quality, in other words that there be something in its likeness as the sun’s rays tell of the sun. Yet The…
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MacKenna: Tratado 10,10 (V,1,10) — Toda alma individual guarda nela mesma uma imagem das três hipóstases
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10. We have shown the inevitability of certain convictions as to the scheme of things: There exists a Principle which transcends Being; this is The One, whose nature we have sought to establish in so far as such matters lend themselves to proof. Upon The One follows immediately the Principle which is at once Being…
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MacKenna: Tratado 10,11 (V,1,11) — A alma individual tem nela mesma o Intelecto e o Uno
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11. Since there is a Soul which reasons upon the right and good – for reasoning is an enquiry into the rightness and goodness of this rather than that – there must exist some permanent Right, the source and foundation of this reasoning in our soul; how, else, could any such discussion be held? Further,…
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MacKenna: Tratado 10,12 (V,1,12) — Se nossa alma possui “coisas tão grandes”, porque permanece frequentemente inerte e inativa?
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12. Possessed of such powers, how does it happen that we do not lay hold of them, but for the most part, let these high activities go idle – some, even, of us never bringing them in any degree to effect? The answer is that all the Divine Beings are unceasingly about their own act,…
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MacKenna: Tratado 10,9 (V,1,9) — Exame dos filósofos anteriores: Anaxágoras, Heráclito, Empédocles, Aristóteles e os pitagóricos
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9. Anaxagoras, again, in his assertion of a Mind pure and unmixed, affirms a simplex First and a sundered One, though writing long ago he failed in precision. Heraclitus, with his sense of bodily forms as things of ceaseless process and passage, knows the One as eternal and intellectual. In Empedocles, similarly, we have a…
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Igal: Tratado 10 (V, 1) — SOBRE LAS TRES PRINCIPALES HIPOSTASIS
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in Enéada-V-1Tradução em espanhol de Jesús Igal En el orden cronológico de las obras de Plotino establecido por Porfirio, el tratado presente ocupa el número diez, después del gran tratado sobre el Uno. Tenemos aquí una clara muestra de cómo Plotino une firmemente el pensamiento metafísico y la vida espiritual personal. Como muy bien indica su…
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Guthrie: Tratado 10 (V, 1) – The Three Principal Hypostases, or Forms of Existence.
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in Enéada-V-1FIFTH ENNEAD, BOOK ONE. The Three Principal Hypostases, or Forms of Existence. TOPICS Audacity the cause of human apostasy from the divinity. Conversion is effected by depreciation of externalities, and appreciation of the soul herself. Kinship of the human soul with the divine. Souls are divine because the world was created by the universal soul.…
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Anciãos – Antigos
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in Enéada-V-1O interesse de Plotino, enquanto exegeta de Platão, é por aqueles que denomina palaioi, os anciãos. Plotino assim se refere ao passado, usando expressões como tas doxas palaias (velhas doutrinas) ou palai (há muito tempo). Estudar os antigos é seu desejo vivo. Insiste na palavra palai, ancião, antigo. O mesmo termo aparecendo sob diferentes formas,…
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Tratado 10 (V, 1) – Sobre as três hipóstases que têm nível de princípios
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in Enéada-V-1Segundo a ordem cronológica apresentada por Porfírio, o tratado 10 segue imediatamente o Tratado-9, do qual entende continuar o exame. Com efeito se o Uno é a realidade maravilhosa e toda-poderosa que descreveu o Tratado-9, e que a Alma dele provém, porque esta última se afastou de tal fonte? E, assim se afastando de seu…
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Separação
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in Enéada-V-1O Tratado-10 (Eneada-V-1-1) começa por uma lamentação sobre as almas que, em um mau uso de seu livre arbítrio, não querendo pertencer senão a elas mesma, esqueceram que Deus era seu pai e que elas vinham do Alto: que elas eram “partes” (moiras) do Alto. Se precipitando na direção oposta a sua origem elas ignoraram…
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ON THE THREE HYPOSTASES
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V. 2. I (Armstrong selection and translation) (The One transcends being because it is its source. Noûs proceeds from the One, and Soul from Noûs, by a double movement of outgoing and return in contemplation, the higher in each case remaining in itself, unaffected by the production of the lower. Soul in its turn produces…
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MacKenna: Tratado 11,2 (V,2,2) — A processão de todas as coisas
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2. To resume: there is from the first principle to ultimate an outgoing in which unfailingly each principle retains its own seat while its offshoot takes another rank, a lower, though on the other hand every being is in identity with its prior as long as it holds that contact. In the case of soul…
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MacKenna: Tratado 11,1 (V,2,1) — Como todas as coisas vêm do Uno?
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1. The One is all things and no one of them; the source of all things is not all things; all things are its possession – running back, so to speak, to it – or, more correctly, not yet so, they will be. But a universe from an unbroken unity, in which there appears no…
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Enéada V, 2, 2 — A processão de todas as coisas
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in Enéada-V-22. He aquí, pues, que la marcha hacia delante, se realiza del primero al último término, pero permaneciendo siempre cada cosa en el lugar que le corresponde. El objeto engendrado ocupa ciertamente un lugar inferior al de su generador, si bien mantiene su identidad con el ser al que sigue, en tanto subsiste su ligazón…
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Enéada V, 2, 1 — Como todas as coisas vêm do Uno?
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in Enéada-V-21. El Uno es todas las cosas y no es a la vez, ninguna de ellas. Porque es principio de todas las cosas, no es realmente todas las cosas. Y es, sin embargo, todas las cosas porque todas ellas retornan hacia El; y si no están todavía en El, seguro que llegarán a estarlo. Pero…
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Enéada V, 2 – Sobre a geração e o nível das coisas que são depois do primeiro
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Plotin Traités 7-21. Dir. Trad. Luc Brisson e Jean-François Pradeau. GF-Flammarion, 2003. Plano detalhado do tratado: Capítulo 1: Como todas as coisas vêm do Uno, se ele é absolutamente simples e que ele permanece sempre nele mesmo? 1-3. O Uno é todas as coisas e nenhuma delas 3-13. O Uno engendra o Intelecto por sua…
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Bréhier: Tratado 11,1 (V, 2, 1)
1. L’Un est toutes les choses et il n’est aucune d’entre elles ; principe de toutes choses, il n’est pas toutes choses ; mais il est toutes choses ; car toutes font en quelque sorte retour à lui : ou plutôt, à son niveau, elles ne sont pas encore, mais elles seront. – Comment viennent-elles…