The following beautiful extract from the treatise of Plotinus, " On intelligible beauty," is a specimen of his manner of surveying all things, as subsisting without specific distinction in one supreme intellect. The whole of the extract likewise is the result of noera epibole, or intuition through the projecting energies of intellect.
"All the Gods are venerable and beautiful, and their beauty is immense. What else however is it but intellect through which they are such ? and because (...)
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gr. θεῖον, theíon: divino. Tudo o que pode ser considerado como imortal se vê por Platão qualificado de "divino" ou chamado "deus". O divino abarca então não somente os deuses e os demônios tradicionais, mas também a espécie intelectiva da alma, que está presente na alma humana. (Luc Brisson )
gr. theos, theoi. Para Platão , primeiro, Deus é realmente bom; segundo, Deus é imutável. Enquanto Bom é causa das coisas boas. Enquanto imutável nem muda sua forma, nem quer que os homens creiam que pode mudar sua forma.
gr. théa = ato de visão, que é preciso se tornar si mesmo para ver o Espírito; ato de visão tendo por objeto a semelhança do Bem no Espírito; contemplação, ato de visão tendo por objeto o "mestre da casa", ou seja o Espírito iluminado pela semelhança com o Bem.
gr. θεολόγια, theología, theologiké: 1) relatos sobre os deuses, mito, 2) «filosofia primeira», metafísica
Plato Timaeus 28C says that it is impossible to describe (legein) God to everyone (the qualification ‘to everyone’ was often omitted especially in Christian borrowings), and Republic 506E will only represent the nature of the Good (later identified with the Neoplatonist One) by the simile of the Sun. Cf. the letters ascribed to Plato , Ep. 2, 312E-313A; Ep. 7, 341C; 343D-344D. Philo of Alexandria (Somn. 1.67) and the Middle Platonists, Apuleius (de Plat. 1.5) and Alcinous the author of the Didaskalikos ch. 10, put this in terms of God being unspeakable (arrhetos, indictus), or nearly so (Didaskalikos). Philo adds the Stoic term akataleptos, to say that God cannot be known by any ideas (ideai).
Plotinus , followed by Proclus , Damascius , and Anonymous in Parm. IV Hadot II, 78 suggests that in trying to speak about the supreme God, the One, we may be speaking only about ourselves. We can speak around it, but we cannot declare it. We can only use imitation and riddle. The One itself is silent. Quite generally in the intelligible world, there is no speech, and we may compare how we ourselves tell things without speech by the look in someone’s eyes. The gods, in a passage cited above under 3(d), 5.8 [31] 5 (19) - 6 (12) are said to see not propositions (5.8 [31] 5 (19-25), cf. 1.3 [20] 4 (19), just quoted), but images, and correspondingly Egyptian priests are said to use pictorial hieroglyphs to express that world, 5.8 [31] 6 (6-12). The extent to which the experience is not even like seeing is described in 5.8.10, but Plotinus does not move to Schopenhauer ’s view that certain things can be expressed only by music. [SorabjiPC1 :329]