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• W2091851736 abstract "MJ. Edwards: Being, Life and Mind191 Being, Life and Mind: a Brief Inquiry Mark J. Edwards For IambUchus and the later Neoplatonists, the noetic or inteUigible triad is the symbol of the demiurgic mind in its procession from and reversion to the fountainhead ofbeing.1 When being overflows from its self-sufficiency, it begets the amorphous energy of life; but life, though inexhaustibly dynamic, remains inapprehensible without the determining qualities of mind. Being is the source of all existents, life of soul, and mind of the lower intellects: a law divined by Proclus therefore states that what is higher in the order ofprocession will be present in a lower tier of the generated world.2 AU things in the world have being, some have life, and only a few of these possess intelUgence; for that very reason, the intellectual principle is the lowest of the three: Among these principles Being will stand foremost; for it is present to all things which have life and intelligence . . . but the converse is not true . . . Life has the second place; for whatever shares in intelligence shares in life, but not conversely . . . The third principle is intelligence; for whatever is in any measure capable of knowledge both lives and exists. (Proclus, Elementa 101) This triple thread was not spun out of nothing. Plato had declared, in a famous passage of the Sophist, that the essence which gives rise to all existents would be weaker than its offspring were it not already instinct with life and motion (Sophist 248e). Since it is by life that being imparts itself to us, and through our minds that 1 AU research on this topic is indebted to P. Hadot, Être, Vie, Pensée chez Plotin (Geneva 1960) 107-41, La Métaphysique de Porphyre (Geneva 1966) 127-57, and Porphyre et Victorinus, vols. 2 (Paris 1968). For review and bibliography, see A. Smith, Porphyrian Studies since 1913, Aufstieg und Niedergang der Römischen Welt, vol. 2, 36.2 (Berlin 1987) 717-73. Some of my remarks here are anticipated in MJ. Edwards, Porphyry and the Intelligible Triad, JHS (1990) 1427 . 2 Translation by EJi. Dodds, Proclus. The Elements ofTheology (Oxford 1963) 91. 192Syllecta Classica 8 (1997) we participate in being, each ofthe three implies the other two. Drawing upon the five prime categories (µ???sta ????) of the dialogue—being, rest, motion, identity and difference—the Neoplatonists equated mind with rest and life with motion. As rest sustains identity and motion produces difference, aU five µ???sta ???? are included in the triad, and without it nothing further could exist.3 Identity and difference are the elements from which the Demiurge creates the soul in the Timaeus; he himself, as a being who spontaneously communicates his goodness, is another illustration of the axiom that perfection must be accompanied by motion.4 The receptacle in which he shapes the cosmos suffers constant, though unregulated, motion; the intellectual paradigm which he imitates can never be estranged from its repose. According to the handbooks of the early Roman period, the paradigm, the receptacle (or matter) and the Demiurge (God) are the three cosmogonie principles of Plato;5 we shall see that it is no great change to rebaptize the members of this triad, in the Neoplatonic idiom, as being, life and mind. We see, then, that the concept and nomenclature of the Neoplatonic triad are inchoate in the dialogues of Plato; for all that, it did not matare as a system there and is not among the trinities which populate the works ofhis immediate successors. The triad owes its celebrity in modern times to Hadot,6 who looks for its first expositor in Porphyry, and its earliest occurrence in that mysterious compilation which the Neoplatonists styled the Chaldaean Oracles. Though neither these nor Porphyry's reports of them survive except in fragments, Hadot contends that we have a loquacious mouthpiece of the latter in a Christian writer, Marius Victorinus, who correlates each member of the triadwith a Person of the Trinity. This claim, if true, might lead to our crediting Porphyry with an influence that he would have found surprising and pernicious; for Marius Victorinus made the Platonists accessible to Augustine, whose laborious speculations on the..." @default.
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• W2091851736 title "Being, Life and Mind: a Brief Inquiry" @default.
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