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Plotinus on Sense-Perception: A Philosophical Study

New York: Cambridge University Press (1988)

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  1. Sobre a percepção em plotino.Loraine Oliveira - 2020 - Kriterion: Journal of Philosophy 61 (146):463-480.
    RESUMO A percepção sensível é a faculdade cognitiva da alma, que recebe, por meio dos órgãos dos sentidos, um conjunto de características dos objetos, tais como altura, largura, cor, cheiro, som, e também aquilo que pode nos afetar, como, por exemplo, a dor proveniente de uma queimadura, ou o prazer causado por uma melodia. Compreender o processo perceptivo, em relação aos seus diferentes tipos de objetos - afecções, qualidades e impressões - é o escopo deste estudo. ABSTRACT Sensible perception is (...)
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  • Priscian on Perception.Mark Eli Kalderon - 2017 - Phronesis: A Journal for Ancient Philosophy 62 (4):443-467.
    An aporia posed by Theophrastus prompts Priscian to describe the process by which perception formally assimilates to its object as a progressive perfection. I present an interpretation of Priscian’s account of perception’s progressive perfection. And I consider a dilemma for the general class of accounts to which Priscian’s belongs based on related problems raised by Plotinus and Aquinas.
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  • Plotinus' Self-Reflexivity Argument against Materialism.Zain Raza - forthcoming - Ancient Philosophy Today.
    Plotinus argues that materialism cannot explain reflexive cognition. He argues that mere bodies cannot engage in the self-reflexive activity of both cognizing some content and being cognitively aware of cognizing this content. Short of outright denying the cognitive unity underlying this phenomenon of self-awareness, materialism is in trouble. However, Plotinus bases his argument on the condition that material bodies are capable of a spatial unity at most, and while this condition has purchase on ancient materialists, it would be rejected today. (...)
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  • The Gaze in the Mirror: Human Self and the Myth of Dionysus in Plotinus.Panayiota Vassilopoulou - 2021 - Archiv für Geschichte der Philosophie 103 (4):634-669.
    At the core of Plotinus’ exploration of human selfhood, lies a reference to the myth of Dionysus-Zagreus and his mirror, one of the toys the Titans used to seduce the young Dionysus. In interpreting the myth within this context, the mirror has been invariably regarded by scholars as a symbol for matter, an external surface on which the soul is projected and becomes embodied as a human individual by dispersing in the material depths. This paper challenges this established view and (...)
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  • Alexander of Aphrodisias on Simultaneous Perception.Attila Hangai - 2020 - In David Bennett & Juhana Toivanen (eds.), Philosophical Problems in Sense Perception: Testing the Limits of Aristotelianism. Cham: Springer. pp. 91-124.
    Alexander of Aphrodisias picks up Aristotle’s insufficient treatment of simultaneous perception and develops an adequate solution for the problem, thereby offering an account of the unity of perceptual consciousness—the single mental activity of a single subject with complex content. I show the adequacy of the solution by using as criteria the requirements that have been identified by Aristotle and approved (and explained) by Alexander. I analyze Alexander’s solution in two turns. First, with respect to heterogeneous perceptibles, Alexander adopts and reformulates (...)
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  • The Duality of phantasia in Plotinus: Two Faculties, or Two Representations?Eleni Perdikouri - 2016 - History of Philosophy & Logical Analysis 19 (1):212-234.
    This paper argues that the duality of phantasia consists not in its being divided between two faculties, but in its being the meeting point of two representations. First it is argued that Plotinus’ theory, according to which the representation is a judgement, rests on his reading of Theaetetus 184c–187a and its criticism in De Anima III, 2–3. Second, it is argued that the ‘image’ in which the Plotinian representation consists follows the perceptual judgement instead of preceding it. Third, it is (...)
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  • Apprehension of Thought in Ennead 4.3.30.D. M. Hutchinson - 2011 - International Journal of the Platonic Tradition 5 (2):262-282.
    Plotinus maintains that our intellect is always thinking. This is due to his view that our intellect remains in the intelligible world and shares a natural kinship with the hypostasis Intellect, whose being and activity consists in eternal contemplation of the Forms. Moreover, Plotinus maintains that although our intellect is always thinking we do not always apprehend our thoughts. This is due to his view that “we“ descend into the sensible world while our intellect remains in the intelligible world. Furthermore, (...)
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  • Attention in Augustine.Lenka Karfíková - 2021 - Rhizomata 9 (2):247-270.
    The article treats the role of attention in Augustine’s analysis of sense perception, the notion of time, and the Trinitarian structure of the human mind. The term intentio covers a broad range of meanings in Augustine’s usage. Its most fundamental meaning is the life-giving presence of the soul in the body, intensified in attention’s being concentrated on a particular thing or experience; Augustine also uses the term attentio in this latter sense. According to his analysis of time, by way of (...)
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  • Colloquium 5: Consciousness and Introspection in Plotinus and Augustine.Suzanne Stern-Gillet - 2007 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 22 (1):145-183.
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  • Colloquium 7: Attention Deficit in Plotinus and Augustine: Psychological Problems in Christian and Platonist Theories of the Grades of Virtue.Charles Brittain - 2003 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 18 (1):223-275.
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  • Plotinus' Account of the Cognitive Powers of the Soul: Sense Perception and Discursive Thought. [REVIEW]Riccardo Chiaradonna - 2012 - Topoi 31 (2):191-207.
    This paper focuses on Plotinus’ account of the soul’s cognitive powers of sense perception and discursive thought, with particular reference to the treatises 3. 6 [26], 4. 4 [28] and 5. 3 [49] of the Enneads . Part 1 of the paper discusses Plotinus’ direct realism in perception. Parts 2 and 3 focus on Plotinus’ account of knowledge in Enneads 5. 3 [49] 2–3. Plotinus there argues that we make judgements regarding how the external world is by means of discursive (...)
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  • The Internal Senses in Nemesius, Plotinus and Galen: the Beginning of an Idea.Muhammad Umar Faruque - 2016 - Journal of Ancient Philosophy 10 (2):119-139.
    This study traces the notion of the internal senses in three ancient authors, namely Nemesius, Plotinus and Galen. It begins with Nemesius, and then by going backward ends with Galen. The textual evidence investigated in this study shows clearly that Galen, after acknowledging the Platonic tripartite soul, locates the various dunameis of the soul in the brain. The “localization” theory of Galen plays a crucial role in paving the way for the foundation of the internal senses, which both Plotinus and (...)
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  • The Lever, or How to Act at a Distance: A Backdrop to Theophrastus’ De sensibus.André Laks - 2020 - Rhizomata 7 (2):168-187.
    It is well known that when it comes to perception in the De anima, Aristotle uses affection-related vocabulary with extreme caution. This has given rise to a debate between interpreters who hold that in Aristotle’s account, the act of sense-perception nevertheless involves the physiological alteration of the sense organ (Richard Sorabji), and those think, with Myles Burnyeat, that for Aristotle, perception does not involve any material process, so that an Aristotelian physics of sense-perception is a “physics of forms alone”. The (...)
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  • The Man Who Mistook his Wife for a Helot: Persons, Personae and the Mask of Citizenship.David Burchell - 1997 - Body and Society 3 (1):61-82.
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  • The Stoic Provenance of the Notion of Prosochê.Katerina Ierodiakonou - 2021 - Rhizomata 9 (2):202-223.
    Late Stoics and, in particular, Epictetus made ample use of the notion of attention, which they understood as the soul’s vigilant focus on sense impressions and on the Stoic principles. Attention, in their view, was meant to assist our self-examination and lead to ethical progress. It was thus regarded as a Stoic good and a constitutive part of eudaimonia. Early Stoics did not seem to have invoked such a notion, whereas the Neoplatonists appropriated it into their psychology by postulating the (...)
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  • Non enim ab hiis que sensus est iudicare sensum: Sensation and Thought in Theaetetus, Plotinus and Proclus.D. Gregory MacIsaac - 2014 - International Journal of the Platonic Tradition 8 (2):192-230.
    I examine the relation between sensation and discursive thought in Plato, Plotinus, and Proclus. In Theaetetus, a soul whose highest faculty was sensation would have no unified experience of the sensible world, lacking universal ideas to give order to the sensible flux. It is implied that such universals are grasped by the soul’s thinking. In Plotinus the soul is not passive when it senses the world, but as the logos of all things it thinks the world through its own forms.Proclus (...)
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  • (1 other version)Procheirisis: Porphyry Sent. 16 and Plotinus on the similes of the waxen block and the aviary.Robbert van den Berg - 2010 - International Journal of the Platonic Tradition 4 (2):163-180.
    This paper studies Sentence 16 of Porphyry's Pathways to the Intelligible. It is argued that it should be understood against the background of Plotinus' discussions of the similes of the waxen block and the aviary from Plato's Theaetetus. The first part of the paper concentrates on Plotinus' reception of these similes. In the second part of the paper Plotinus' discussions of the two similes are used to shed light on Sentence 16, in particular on the term προχείρισις. Furthermore it is (...)
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