An introduction to the series briefly outlines the life and thought of Greco-Roman philosopher Plotinus (205-270 CE). Then Smith presents Ennead V.8 both as an independent piece and as the second section of a long treatise that Porphyry divided into four separate treatises to fit into his enneadic scheme of organizing Plotinus' work. It provides the foundation for a positive view of the universe as an image of divine beauty against the Gnostic rejection of the world, he says, and though it emphasizes the cosmic dimensions of beauty, it is as concerned with the individual soul as most of his treatises. Annotation ©2018 Ringgold, Inc., Portland, OR (protoview.com)
Plotinus’ Ennead V.8, originally part of a single work (with III.8, V.5, and II.9), provides the foundation for a positive view of the universe as an image of divine beauty against the Gnostic rejection of the world. Although it emphasizes the cosmic dimension of beauty, it is, as are most treatises of Plotinus, concerned with the individual soul. The notion that the artist has within him an idea of beauty that derives directly from the intelligible world in fact coincides with his theory that each one of us has access to Intellect through his or her own intellect. It is the exploitation of this theme that forms the central dynamic of the treatise, with its stress on our ability to "see" and be one with the intelligible world and its beauty.
Plotinus Ennead V.8, originally part of a single work (with III.8, V.5, and II.9), provides the foundation for a positive view of the universe as an image of divine beauty against the Gnostic rejection of the world. Although it emphasizes the cosmic dimension of beauty, it is, as are most treatises of Plotinus, concerned with the individual soul. The notion that the artist has within him an idea of beauty that derives directly from the intelligible world in fact coincides with his theory that each one of us has access to Intellect through his or her own intellect. It is the exploitation of this theme that forms the central dynamic of the treatise, with its stress on our ability to "see" and be one with the intelligible world and its beauty.
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