Mise à jour / update : 3 juillet 2017 / July 3, 2017 Œuvres / Works BONAZZI, Mauro, Plotino, Sulla felicità, Traduzione e cura di Mauro Bonazzi, Piccola biblioteca Einaudi, 649, Torino, Einaudi, 2016. FLEET, Barrie, Ennead IV.7: On the Immortality of the Soul, Las Vegas, Parmenides Publishing, 2016. GOURINAT, Jean-Baptiste, Plotin, Traité 20 (I, 3), Sur la dialectique, Introduction, traduction, commentaire et notes par Jean-Baptiste Gourinat, Bibliothèque des textes philosophiques, Les écrits de Plotin, Paris, Vrin, 2016. SMITH, Andrew, Ennead I.6: On Beauty, Las Vegas, Parmenides Publishing, 2016. SOARES SANTOPRETE, Luciana Gabriela, « Plotino, Acerca da Beleza Inteligível (Enéada V, 8 [31]) – Introdução, tradução e notas », Kriterion – Revista de filosofia (44, 107), 2003, p. 110-135.

Études / Studies ANCONA COSTA, Cristina (D'), « Hellenistic philosophy in Baghdad. Plotinus’ anti-Stoic argumentations and their Arabic survival », in Studia Graeco-Arabica (5), 2015, p. 165-204. BERNO, Francesco, « Rethinking Valentinianism: Some Remarks on the Tripartite Tractate, with special reference to Plotinus’ Enneads II, 9 », Augustinianum (56, 2), 2016, p. 331-345. CHIARADONNA, Riccardo, « La materia e i composti sensibili nella filosofia di Plotino », in Materia e causa materiale in Aristotele e oltre, A cura di C. Viano, Studi di storia della filosofia antica, 3, Roma, Edizioni di Storia e Letteratura, 2016, p. 149-170. CLARK, Stephen R., « Late Pagan Alternatives: Plotinus and the Christian Gospel », Religious Studies: An International Journal for the Philosophy of Religion (52, 4), 2016, p. 545-560. | Philosophical pagans in late antiquity charged Christians with believing 'without evidence', but were themselves accused of arbitrariness in their initial choice of philosophical school. Stoics and Platonists in particular adopted a form of cosmic religion that Christians criticized on rationalistic as well as sectarian grounds. The other charge levelled against Christians was that they had abandoned ancestral creeds in arrogant disregard of an earlier consensus, and of the world as pagans themselves conceived it. A clearer understanding of the dispute can be gained from a comparison of Heracles and Christ as divinized 'sons of God'. The hope on both sides was that we might become, or somehow join with, God. Both sought an escape from the image of a pointless, heartless universe -- an image that even moderns find difficult to accept and live by. The notion that pagans and Christians had of God, and of the divine life we might hope to share, was almost identical -- up to the point, at least, where both

philosophical and common pagans conceived God as Phidias had depicted him (the crowned Master), and Christians rather as the Crucified, 'risen against the world'. FARUQUE, Muhammad, « The Internal Senses in Nemesius, Plotinus and Galen: The Beginning of an Idea », Journal of Ancient Philosophy (10, 2), 2016, p. 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 Nemesius adopted. Just as with the external senses one can locate various sense organs in different parts of the body, viz., touch, smell, sight, etc., so too with the internal senses, one is able to locate them in various parts of the brain. Thus, philosophers are able to explain the role of all these different (internal) senses in their account of sense perception. FATTAL, Michel, « Existence et identité chez Plotin », Rivista di Filosofia Neo-Scolastica (107, 1-2), 2015, p. 83-102. | The aim of this paper is to analyse accurately occurrences of names as huparxis and hupostasis and of the verb huphistanai that could mean, according to Plotinus, the existence and the fact of existing. The word existence belatedly appears between the antiquity and the Middle Ages. Starting from the "first existence", that is the One-Good, that is not an ousia and it is identical to itself, all the other ontological levels are able to "get out of" or pro-cedere, aren't they? Therefore, we need to show that the identity and the mone in itself of the "first existence" represent the conditio sine qua non of the existence of the different levels of existing and beings that "get out of it" and "derive from it" in a dynamic way. FATTAL, Michel, « Augustin, penseur de la raison ? (Lettre 120, à Consentius) », Paris, L'Harmattan, "Ouverture Philosophique", septembre 2016. HEATH, Malcolm, « Unity, wholeness, and proportion », in A companion to ancient aesthetics, P. Destrée – P. Murray (eds), Blackwell companions to the ancient world, Chichester, Wiley-Blackwell, 2015, p. 381-392. HERMOSO FELIX, María Jesús, « El Parménides de Platón y la comprensión del Uno en la filosofía de Plotino: ¿Un olvideo de Heidegger? », Logos: Anales del Seminario de Metafisica (49), 2016, p. 71-90. | The present article focuses on the study of the exegesis by Plotinus with regard to the meaning of the ineffability of the one provided in Plato's Parmenides in the first hypothesis. He places this first ineffable one at the very centre of his system, which would have important implications from both an ontological point of view and with regard to understanding the language. The conception of reality that derives from the ineffability of the first principle and the implications for the nature of philosophical language that this postulate raises will be the centre of our reflections. To shed light on the position set down in the Enneads, we will review the key points based on the original texts that deal with this issue and related critical works. We will also look at the contemporary relevance of this position and its ability to go beyond the Heideggerian critique of metaphysics. HORN, Christoph, « Hans Jonas über Plotin und den Neuplatonismus », Giornale Critico di Storia delle Idee (8, 14), 2015, p. 31-42. | In this article, Hans Jonas's way of dealing with the history of philosophy is discussed with regard to his scholarly writings on Gnosticism and

Neoplatonism. Jonas was persuaded that these two intellectual movements within later ancient thought have much more in common than their (roughly speaking) historical simultaneousness. In his eyes, they are interconnected by their tendency of escapism, their otherworldliness, and their negation of the carnal reality. Following Heidegger, Jonas interpreted the history of thought based on certain 'existential categories' (existenzialien), and he firmly believed that this approach is capable to shed light on the common ground of Gnosticism and Neoplatonism. On a closer look, however, his observations turn out to be highly questionable. Especially concerning Plotinus, the proximity to Gnosticism is much weaker than Jonas assumed. KARFIK Filip, « Dêmogerontes. Lʼimage de lʼassemblée dans les Ennéades VI, 4 [22], 15 », in F. Karfík - E. Song (eds.), Plato Revived : Essays on Ancient Platonism in Honour of Dominic J. O’Meara, Berlin, New York, De Gruyter, 2013, p. 85-95. KARFIK Filip, « Parts of the Soul in Plotinus », in K. Corcilius - D. Perler (eds.), Partitioning the Soul : Debates from Plato to Leibniz, Berlin, Boston, De Gruyter, 2014, p. 107-148. LONG, A.A., « What Is the Matter with Matter, according to Plotinus? », Royal Institute of Philosophy Supplement (78), 2016, p. 37-54. | Modern science is not linguistically original in hypothesizing the existence of dark matter. For Plotinus, the matter that underlies all perceptible objects, is essentially obscure and describable only in the negative terms of what it lacks by way of inherent properties. In formulating this theory of absolute matter, Plotinus took himself to be interpreting both Plato and Aristotle, with the result that his own position emerges as a highly original and equivocal synthesis of this tradition. Plotinus did not claim that matter is nothing, but the puzzling status he attributes to it can be aptly compared to Berkeley's doctrine that material substance is a self-contradictory notion. MAGRIN, S., « Plotinus’ reception of Aristotle », in Brill’s companion to the reception of Aristotle in Antiquity, A. Falcon (ed.), Brill’s companions to classical reception, 7, Leiden, Brill, 2016, p. 258-276. MARTIN DE BLASSI, Fernando, « La crítica de Plotino a la concepción aristotélica del tiempo en En. III 7 », Anales del Seminario de Historia de la Filosofia (32, 2), 2015, p. 371392. | This work will study how Plotinus rejects the Aristotelian notion of time as a "number" or "measure of movement", what are the paradoxes which the Neoplatonic poses, how he compares them to their own arguments and what solutions he proposes about this dispute. It will use a descriptive and analytical methodology, accompanied by critical and hermeneutic reading of texts selected for this occasion. MARTIN DE BLASSI, Fernando, « Naturaleza y contemplación ensoñada en Plotino (III 8,4) », Journal of Ancient Philosophy (10, 2), 2016, p. 92-118. | Through a prosopopeia, Plotinus shows in En. III 8 (30) how the contemplation of natural production arises. This activity is similar to dreaming or as if one were, in a silent and restful though gaunt way, seeing. This work proposes to explain the possible meaning hidden behind this mention of the oneiric world with respect to phýsis. It happens that in every dream, the sleeper creates by himself an inside representation of his fantasies. In the same way as the sleeping subject brings out from himself the warp of dreams so does nature, since her images do not arise from extrinsic data but rather from her own inner productive capability. The reconstruction of this topic shows, among other contributions, that for Plotinus the sensitivity, far from being vilified when facing the intelligible world, constitutes instead his reflected expression.

MARTIN DE BLASSI, Fernando, « Considerations on the Concept of Audacity (tólma) in Plotinus », International Philosophical Quarterly (57, 1), 2017, p. 19-30. | Within the Plotinian corpus the topic of audacity provides a key for explaining the hypostatic constitution of what proceeds from the One and advances towards the formation of the sensitive world. This essay will try to settle some questions about the role of audacity within the corpus of Plotinus. Doing so will allow us to argue for the following position. Even if the generation of a being separate and distinct from the One includes the notion of otherness and therefore of multiplicity, this action -- a product of the intellect's daring -- does not imply dispersion but only the constitution of a living being able to develop by its own strength the richness already contained in its germinal potency. NAGY, Anna, « Author and Actor: Plotinus and the Stoics on the Autonomy of Action », Rivista di Filosofia Neo-Scolastica (109, 1), 2017, p. 109-130. | In several chapters of his treatise On Providence (III, 2 (47) 15-18) Plotinus uses the theatre as a metaphor in his discussion of coexistence of providence and evil, as well as anthropological and ethical problems such as human autonomy and responsibility. This paper examines how Plotinus -- as well as his Stoic forerunners -- employed the metaphor of the theatre, paying special attention to the ways in which the metaphor was used to determine the consistency and limits of human autonomy. In order to illustrate the similarities and differences between Plotinus and the Stoics, this paper analyses how the actor is integrated into the play, and the extent to which he is shown to have some independence within it. NOBLE, Christopher Isaac, « Plotinus’ Unaffectable Soul », Oxford Studies in Ancient Philosophy (51), 2016, p. 231-281. | In Ennead 3. 6 Plotinus maintains that the soul is unaffectable. This thesis is widely taken to imply that his soul is exempt from change and free from emotional ‘affections’. Yet these claims are difficult to reconcile with evidence that Plotinian souls acquire dispositional states, such as virtues, and are subjects of emotional ‘affections’, such as anger. This paper offers an alternative account. In denying affections to soul, Plotinus is offering a distinction between the soul’s self-actuated motions (or activities) and the passive motions (or affections) of bodies (cf. Phaedrus 245 C–E and Laws 10, 896 A). But this distinction does not imply the soul’s changelessness, since Plotinus takes psychic motions that result in the acquisition of new psychic states to be changes. As for emotional ‘affections’, these (as activities) are merely homonymous with the affections denied to soul, and so do not violate the ban on soul’s affectability. ROUX, Sylvain. « Rendre raison du corps : Plotin et le problème de la corporéité », Revue des sciences philosophiques et théologiques (100, 1), 2016, p. 9-25. | Réexamen de la relation du corps et de l’âme dans la pensée de Plotin. Loin de s’interroger seulement sur l’usage que l’âme fait du corps, Plotin fait dépendre les corps du schéma de la procession et montre que l’existence du corps est nécessaire pour les réalités intelligibles elles-mêmes ; l’âme manifeste ses puissances par le corps, comme le montre l’analyse de 6 (4, 8), 5. La notion plotinienne de corporéité (sômatotès, Plot. 37 (2, 7)) permet de faire de l’essence des corps une raison incorporelle. SOARES SANTOPRETE, Luciana Gabriela, « L’emploi du terme ‘amphistomos’ dans le grand traité antignostique de Plotin et dans les Oracles Chaldaïques », in Die Chaldaeischen Orakel. Kontext – Interpretation – Rezeption, M. Tardieu et H. Seng (éd.), Heidelberg, Universitätsverlag Winter, « Bibliotheca Chaldaica » 2, 2010, p. 163-178.

SOARES SANTOPRETE, Luciana Gabriela, « La signification plotinienne du nom divin d'Apollon », in Noms Barbares I - Formes et contextes d'une pratique magique, M. Tardieu, A. van den Kerchove, M. Zago (éd.), Turnhout, Brepols, « Bibliothèque de l’École des Hautes Études – Sciences Religieuses » 162, 2013, p. 239-251. SOARES SANTOPRETE, Luciana Gabriela, « Le mythe d’Ouranos, Kronos et Zeus comme argument antignostique chez Plotin », in Gnose et Manichéisme. Entre les oasis d’Égypte et la route de la soie. Hommage à Jean-Daniel Dubois, A. van den Kerchove et L. G. Soares Santoprete (éd.), Turnhout, Brepols, « Bibliothèque de l’École des Hautes Études − Sciences Religieuses (BEHE) » 176, série « Histoire et prosopographie de la Section des Sciences Religieuses » 13, 2016, p. 829-858. SOARES SANTOPRETE, Luciana Gabriela, « New Perspectives on the Structure of Plotinus’ Treatise 32 and his Antignostic Polemic », in Formen und Nebenformen des Platonismus in der Spätantike, H. Seng, L. G. Soares Santoprete, C. Ombretta Tommasi (éd.), Heidelberg, Universitätsverlag Winter, « Bibliotheca Chaldaica » 6, 2016, p. 109-163. SOARES SANTOPRETE, Luciana Gabriela, « L’Intellect, l’Éon Sagesse et l’ignorance : la polémique antignostique dans leTraité 32 (V, 5), 1 – 3, 2 de Plotin », in Exégèse, révélation et formation des dogmes dans l’Antiquité Tardive, Alain Le Boulluec, Luciana Gabriela Soares Santoprete Andrei Timotin et Philippe Hoffmann (éd.), Paris, Institut d’Études Augustiniennes, « Études augustiniennes, série Antiquité – EAA », p. 280-303. (à paraître) SOARES SANTOPRETE, Luciana Gabriela, « L’étymologie dans la procession à partir de l’Un et la remontée de l’âme jusqu’à l’Un selon Plotin », in Langage des dieux, langage des démons, langage des hommes dans l’Antiquité, Luciana Gabriela Soares Santoprete et Philippe Hoffmann (éd.), Turnhout, Brepols, « Recherches sur les rhétoriques religieuses » 22, p. 140-165. (à paraître) SOARES SANTOPRETE, Luciana Gabriela, « La place du Traité 32 (V, 5) dans la composition littéraire de la grande tétralogie antignostique de Plotin et ses enjeux polémiques », dans Plotin et les Gnostiques 1. La tétralogie antignostique de Plotin, Luciana Gabriela Soares Santoprete et Michel Tardieu (éd.), Paris, Vrin, « Les Écrits de Plotin », p. 52-69. (à paraître) SOARES SANTOPRETE, Luciana Gabriela, « Historique du projet de recherche ‘Plotin et les Gnostiques’ et indications bibliographiques aux philosophes », co-auteure avec A. van den Kerchove, in Plotin et les gnostiques 1. La tétralogie antignostique de Plotin, Luciana Gabriela Soares Santoprete et Michel Tardieu (éd.), Paris, Vrin, « Les Écrits de Plotin », p. 122-130. (à paraître) SOARES SANTOPRETE, Luciana Gabriela, « La polémique antignostique dans l’École de Plotin : une bibliographie », in Plotin et les Gnostiques 1. La tétralogie antignostique de Plotin, Luciana Gabriela Soares Santoprete et Michel Tardieu (éd.), Paris, Vrin, « Les Écrits de Plotin », p. 131-149. (à paraître) SOARES SANTOPRETE, Luciana Gabriela, « Le Traité 10 (V, 1) et son arrière-plan antignostique », dans Il lato oscuro della Tarda Antichità. Marginalità e integrazione delle correnti esoteriche nella spiritualità filosofica dei secoli II-VI, Luciana Gabriela Soares

Santoprete, Helmut Seng et Chiara Tommasi Moreschini (éd.), Heidelberg, Universitätsverlag Winter, « Bibliotheca Chaldaica » 8, p. 122-144. (à paraître) TAORMINA, Daniela Patrizia, « Bergson lettore del misticismo plotiniano. Note autografe inedite », Elenchos (36, 2), 2015, p. 341-360. TAORMINA, Daniela Patrizia, « Natura dell'Intelletto e risveglio dell'anima. Note autografe inedite di Bergson su Plotino, Enneade VI 9, capp. 2-3 », Rivista di Storia della Filosofia (71, 2), 2016, p. 313-328. | In 1901-1902, shortly following his appointment to the chair of Greek and Latin philosophy at the Collège de France, Bergson devoted an entire course to explaining and commenting on Plotinus' Enneads VI 9, a treatise bearing the Porphyrian title of "On the Good or the One". Until recently, no transcriptions or notes from this course were available, so the finding of annotations in Bergson's own hand constitutes an exciting discovery, of which the present essay provides a first overview. Bergson made his notes on a copy of the Enneads which, in all likelihood, is the one he used to prepare the lecture course. These annotations provide some insight into the philosopher's approach to Plotinus, whereby a philological investigation of the text is conducted within the framework of a philosophical analysis of the problems it raises. In particular, the present contribution examines Bergson's analysis of chapters 2 and 3 of the treatise by focusing on four aspects: textual interventions, clarifications of the text, translation, and interpretation. These aspects, which are first distinguished and then reconnected, are strictly complementary. They fall within a distinctly theoretical perspective and at the same time foster philosophical reflection, revolving as they do around two topics of considerable importance for both Plotinus and Bergson: the theory of the intellect and the conception of ecstasy. TONELLI, Malena, « Afinidades conceptuales entre Plotino y Nicolás de Cusa », Revista de Filosofía y Teoría Política (46), 2015, 31 p. | Twelve centuries separate to Plotinus from Nicholas of Cusa. There are twelve centuries and several developments and philosophical intricacies occurred during a period both rich and troubled. However, one tradition includes both thinkers in the same line of thought, the first as its starting point; the second, perhaps, as its culmination. In this regard, I will try to establish which aspects of the thought of Plotinus persist in Nicholas of Cusa so that we can legitimately try to understand why and in what sense these two philosophers can both be called "Neoplatonists". In this paper, then, I will contend that both ways of conceiving reality can be understood as complementary -- without neglecting, however, the various differences that subsist among them. Certainly, Plotinus and Nicholas of Cusa differ in certain doctrinal issues that can be considered relevant enough to deny the possibility of thinking of them as members of the same tradition. Moreover, to these differences one adds that nothing indicates that Nicholas has had any contact whatsoever with Plotinus' works. In fact, the Neoplatonic influence on his thought is more likely to be attributed to authors like Proclus and Dionysius. On account of these reasons, it is not possible to ground the analysis in terms of a direct textual influence, the inquiry will rather be formulated in terms of "schools of thought". Indeed, Plotinus and Nicholas of Cusa have thought about similar questions and have provided, each in their own way and in their own time, possible answers in some cases parallel, something that allow us to undertake a comparative study. VASILIU, Anca, « Hupostasis ou le fondement de la manifestation (Plotin, Porphyre, Marius Victorinus, Basile de Césarée) », Philosophie (Editions de Minuit) (127), 2015, p. 23-47.

WLADIKA, Michael, « Aspects of Hegel’s interpretation of Plotinus », Hegel Jahrbuch, 2015, p. 124-131. YOUNT, David J., Plato and Plotinus on mysticism, epistemology, and ethics, Bloomsbury studies in ancient philosophy, 7, London, New York, Bloomsbury Academic, 2017. | This book argues against the common view that there are no essential differences between Plato and the Neoplatonist philosopher, Plotinus, on the issues of mysticism, epistemology, and ethics. Beginning by examining the ways in which Plato and Plotinus claim that it is possible to have an ultimate experience that answers the most significant philosophical questions, David J. Yount provides an extended analysis of why we should interpret both philosophers as mystics. The book then moves on to demonstrate that both philosophers share a belief in nondiscursive knowledge and the methods to attain it, including dialectic and recollection, and shows that they do not essentially differ on any significant views on ethics. Making extensive use of primary and secondary sources, Plato and Plotinus on Mysticism, Epistemology and Ethics shows the similarities between the thought of these two philosophers on a variety of philosophical questions, such as meditation, divination, wisdom, knowledge, truth, happiness and love. ZAMORA CALVO, José María, « El primer principio, 'potencia de todas las cosas', en Plotino », Endoxa: Series Filosoficas (38), 2016, p. 131-144. | Plotinus calls the One, or the Good, the power of everything (dunamis panton) or total power (dunamis pasa). Also, the first principle is designated as beyond being, above or superior to all things, but he never says it is previous or superior to the power. The One is none of all things (ouden ton panton), i.e., it is "different from everything" because it is "previous to all of them" and it is "beyond all things", because it is the "principle of everything", the "cause of everything", and also the "power of everything", but it is an active and productive power of all, it is not passive or receptive of everything as matter is.