Conceitos (ennoiai, prolepsis, logoi)
Em Plotino o apelo a conceitos é ainda limitado.
gr. eídos = aparência, natureza constitutiva, forma, tipo, espécie, ideia. (gr. , idea) Apesar da frequência e sobretudo da importância da noção em sua obra, Platão não define jamais explicitamente a "forma inteligível".
Em Plotino o apelo a conceitos é ainda limitado.
Segundo Brisson & Pradeau (2002, p.128), o corpo para
INTELLIGENCE CONTAINS THE INFINITE AS SIMULTANEOUSNESS OF ONE AND MANY AND AS FRIENDSHIP.
SIMPLICITY OF THE INTELLIGIBLE DOES NOT DENY COMPOSITENESS, BUT INFERS HEIGHT OF SOURCE.
APPARENT IMPERFECTIONS ARE ONLY LOWER FORMS OF PERFECTION.
MANY ANIMALS ARE NOT SO IRRATIONAL AS DIFFERENT.
INTELLIGIBLE ANIMALS DO NOT INCLINE TOWARDS THE SENSE-WORLD FOR THEY ARE PRE-EXISTING, AND ARE DISTINCT FROM THEIR CREATING IMAGE.
INTELLIGENCE DID NOT DELIBERATE BEFORE MAKING SENSE-MAN.
IN THE INTELLIGIBLE, EVERYTHING POSSESSES ITS REASON AS WELL AS ITS FORM.
A. HOW IDEAS MULTIPLY.
1. The eyes were implanted in man by divine foresight.
Senses not given to man because of experience of misfortunes.
Nor because of god's foresight of these misfortunes.
Foresight of creation is not the result of reasoning.
Both reasoning and foresight are only figurative expressions.
In god all things were simultaneous, though when realized they developed.
2. In the intelligible, everything possesses its reason as well as its form.
Intelligence contains the cause of all its forms.