Numenio de Apamea (séc. II dC) foi um influente professor de filosofia, que via Platão na sucessão de Pitágoras e, em seu projeto de uma perennis em torno de Platão, defendeu uma doutrina de princípios que, em sua triplicação do primeiro princípio, lembra em parte neopitagóricos como Eudoro e Moderato. Sua obra principal, Sobre o Bem. [SCHÄFER]
CAPÍTULO I EL SIGLO III DE NUESTRA ERA
Inmaterialidad del alma.
3. Anyone who rejects this view, and holds that either atoms or some entities void of part coming together produce soul, is refuted by the very unity of soul and by the prevailing sympathy as much as by the very coherence of the constituents. Bodily materials, in nature repugnant to unification and to sensation, could never produce unity or self-sensitiveness, and soul is self-sensitive. And, again, constituents void of part could never produce body or bulk.
Corriente mística: Máximo de Tiro y Numenio de Apamea
Otra corriente contemporánea de la gnosis, en la misma línea, que reduce la Revelación a Filosofía, es el platonismo medio.
GAIUS, ALBINUS ET APULÉE. NUMÉNIUS
FOURTH ENNEAD, BOOK SEVEN.
Of the Immortality of the Soul: Polemic Against Materialism.
It is not only about the faculties that the ancient philosophers disagree. . . . They are besides in radical disagreement about the following questions: What are the parts of the soul; what is a part; what is a faculty; what difference is there between a part and a faculty ?
The Stoics divide the soul into eight parts: the five senses, speech, sex-power, and the directing (predominating) principle, which is served by the other faculties, so that the soul is composed of a faculty that commands, and faculties that obey.
Numenius, who teaches that the faculty of assent (or, combining faculty) is capable of producing various operations, says that representation (fancy) is an accessory of this faculty, that it does not, however, constitute either an operation or function of it, but a consequence of it. The Stoics, on the contrary, not only make sensation consist in representation, but even reduce representation to (combining) assent. According to them sense-imagination (or sense-fancy) is assent, or the sensation of the determination of assent. Longinus, however, does not acknowledge any faculty of assent.