Ennead II (Loeb Classical Library, Volume 441) - download pdf or read online

By A. H. Armstrong, Plotinus

ISBN-10: 0674994868

ISBN-13: 9780674994867

Plotinus (204/5-270 CE) was once the 1st and maximum of Neoplatonic philosophers. His writings have been edited by way of his disciple Porphyry, who released them decades after his master's loss of life in six units of 9 treatises each one (the Enneads).

Plotinus appeared Plato as his grasp, and his personal philosophy is a profoundly unique improvement of the Platonism of the 1st centuries of the Christian period and the heavily comparable considered the Neopythagoreans, with a few impacts from Aristotle and his fans and the Stoics, whose writings he knew good yet used severely. he's a distinct mix of mystic and Hellenic rationalist. His idea ruled later Greek philosophy and motivated either Christians and Moslems, and remains to be alive this present day as a result of its union of rationality and severe non secular adventure.

In his acclaimed variation of Plotinus, Armstrong presents very good introductions to every treatise. His beneficial notes clarify imprecise passages and provides connection with parallels in Plotinus and others.

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Extra info for Ennead II (Loeb Classical Library, Volume 441)

Example text

Dōgen Zenji practiced at Kōshōji for ten years until moving his assembly to Echizen, where he founded Daibutsuji (later renamed Eiheiji ) in 1243. He worked another ten years to establish his own monastery in the remote mountains of Echizen, and he composed many writings until the end of his life in 1253. The postscript to Genjōkōan says that the text was compiled in 1252, the fourth year of the Kenchō Era and the year before Dōgen’s death. : shūroku). Some think that it refers to Dōgen’s placing of Genjōkōan as the first chapter of his Shōbōgenzō.

Buddhis t t e ac hings from three sou rces y 29 However, here I interpret samsara as the emotional “up-and-down” quality of our lives; sometimes we are as happy as heavenly beings but in the next moment descend into the misery of a hell dweller. We create samsara in an unending cycle as we attempt to protect our egos. In this cycle we feel we are sometimes in heaven and sometimes in hell, but no condition lasts forever because everything is always changing. This is transmigration; our lives go up and then fall down, up and down and up and down.

We must try to see the whole of every situation t he me an i n g o f “gen jŌkŌan ” y 21 and find the healthiest, happiest way of life in each circumstance. This is the essential point of both Buddha’s and Dōgen’s teachings. In Genjōkōan, Dōgen created a metaphor to express the reality of individuality and universality. He said that individuality can be expressed as a drop of water and universality or equality as moonlight. He said that this universal moonlight is reflected in even the smallest drop of water.

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Ennead II (Loeb Classical Library, Volume 441) by A. H. Armstrong, Plotinus

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