A study examining how Plotinus relates language not only to philosophical reasoning, but to noesis - the intuitive and comprehensive act of intellection, and how he relates language to Union with the One, a union beyond speech and beyond noesis.

In lieu of an abstract, here is a brief excerpt of the content:PLOTINUS AND THE APEIRON OF PLATO'S PARMENIDES JOHN H. HEISER Niagara Unwersity Niagara University, New York WE USE THE TERM "infinite" so freely to designate what supposedly transcends something called ' the finite " that one might imagine the concept to be entirely unproblematic. Greek philosophy's difficulty even entertaining such an idea then appears as a sort of myopia, which we in our superior enlightenment have escaped. I propose (...) to examine the way in which one Greek mind, that of Hotinus, came to entertain rthe idea. There may be no better wiay to bring out the difficulties, as well as the possibilities, inherent in a concept than to observe a first class philosophical mind wrestling with it. I also hope rto show that we have a lot to learn from Plotinus. Plotinus's doctrine of the infinite has of course been examined before, on more than one occasion.1 But those who have done so, judging from what they say or do not say, appear to find nothing puzzling in the concept of " infinite perfection " or" infinite being." "We" have come to understand exactly what it means (or at least we bandy the term about 1 For instance: A. H. Armstrong, "Plotinus' Doctrine of the Infinite and its Significance for Christian Thought," Downside Review 73 (1955) : 47-58; Leo J. Sweeney, S.J., "Infinity in Plotinus," Gregorianum 38 (1957) : 515535 ; 713-732; W. Norris Clarke, S.J., "Infinity in Plotinus: a Reply,'' Gregorianum 40 (1959): 75-98; John Whittaker, "Philological Comments on the Neoplatonic Notion of Infinity,'' in The Significance of Neoplatonism, ed. R. Baine Harris (Norfolk, Va.: International Society for Neoplatonic Studies, 1976), pp. 155-172. John M. Rist devotes the third chapter, "The Plotinian One," of his Plotinus: The Road to Reality (New York: Cambridge Uninrsity Press, 1967) largely to the infinity of the One. 58 54 JOHN H. HEISER as if we did). Greek difficulties are understandable (ailthough it is hal'd not to be patronizing about them), but once we have taken note of these difficulties the only question of interest would seem to be whether Plotinus learned to discount them and to talk as we do. In my view, the only way to appreciate Plotinus's aichievement, and to learn from him, is to take these difficulties with great seriousness and to stmggle through them with Plotinus. Another point most commentators overlook is something I take to be both a frucit and a clue to much of what Plotinus says about the Infinite Source of the universe. This is that, in explaining why the One should be called " infinite," Plotinu!! is presenting his e:xiegesis of a perplexing passage in Plato's Parmenides.2 Rather than following his own 1ine of thought to the conc1usion that the One must be infinite, we see Plotinus casting about for some meaning he can assign to a term he is confronted with. I happen to think that his exegesis of Plato is mistaken. This raises the interesting possibility that Plotinus 's breakthrough, if it is a breakthrough and not an aberration, resulted by accident from a mis.take. Before examining Greek views on the infinite, I should like to play Socrates for a moment and examine the concept itself of " infinite perfection." A bit of dialectic might help dispel some of the complacency that surrounds it. As it stands, "infinitely perfect" is at least verbally self-contradictory, as if one were to say " endlessly finished." This may explain why even Plotinus never put it quite thaJt way. But even if we can get around that, what could it mean for something to be 2 :M:ost commentators simply ignore the point, but Professor Armstrong, who is usually so alert to sources, makes the surprising statement that "there is no clear evidence that Plato ever thought or spoke of the One or Good as in any sense apeiron" ("Doctrine of the Infinite," p. 48). Professor Rist goes further and claims that "the 'beyond Being' of Plato must mean a finite Being in some way beyond other finite beings" (Road to Reality, p. 24). But Rist appears to assume he and his readers share a common understanding of what it... (shrink)