The closing chapter of the last book of Quintilian's work treats of the orator after his retirement from public life. He is to devote himself to writing and to the study of art, science, and philosophy. The picture is charming; but it ends with death, and there is nothing beyond. God may be defined for oratorical purposes; but his existence is a matter of conjecture.
In Quintilian we have the highest type of the civic man living under a cosmopolitan despotism. His defects—his pedantry, his servility, his externality, his worldliness—are only such as are natural to a good man placed in this position, without any outlook upon a higher existence.
CHAPTER III
PLOTINUS AND PHILOSOPHIC EDUCATION
The material body, which is subject to motion, change, dissolution, and division, requires an immaterial principle to hold and bind it together in unity. This principle of unity is the soul. If it were material, it would require another principle of unity, and so on ad infinitum, till an immaterial first were reached, which would then be the true soul.—Ammonius Saccas.
Intelligible things, when they are united with other things, are not changed, as corporeal things are when they are united with each other, but remain as they are, and what they are. Soul and body are intimately united, but not mixed. The soul can separate and withdraw itself from the body, not only in sleep, but also in thought. As the sun illuminates and yet remains itself a separate light, so is the soul in its relation to the body. It is not in the body as in place; rather the body is in it and of it.—Id.
One's duty is to become first man, then God.—Hierocles.
Neither Schelling nor Baader nor Hegel has refuted Plotinus: in many ways he soars above them.—Arthur Richter.
What is loved by us here is mortal and hurtful. Our love is love for an image, that often turns into its opposite, because what we loved was not truly worthy of love, nor the good which we sought. God alone is the true object of our love.—Plotinus.
The practical and the contemplative lives, which Plato and Aristotle had labored so hard to combine and correlate, in order to save human worth and Greek civilization, fell asunder, despite all their efforts—greatly, of course, to the detriment of both. In the terrible picture which Quintilian draws of Roman life in the first century of our era, we see one side of the result of this divorce: in the cruel satires of Lucian, written less than a century later, we may find depicted the other. But, just as, in the midst of the moral corruption and brutality, there arose from time to time worthy men like Quintilian and Tacitus, so amid the philosophical charlatanry and pretence, there still survived a few earnest thinkers, who aspired with all the power that was in them to divine truth, and strove to find in the eternal world that reality which was so miserably wanting in this. By far the greater number of these men were neither Greeks nor Romans, but Orientals, men whose thinking combined Greek philosophy with some earnest form of Eastern mysticism. To such men this life was merely an opportunity of preparing for a higher, in which lay all beauty, all good, and all blessedness. It is not difficult to see what sort of education would follow from this view of life. It may best be characterized by the one word "ascetic." It no longer seeks to train harmoniously all the faculties of body and mind with a view to a worthy social life, but to enable the soul to die to the body and to social life, and so rise to union and consubstantiality with God. In no sect was this tendency more marked than in the Neoplatonic, or, as it might equally well be called, the Neoaristotelian or Neopythagorean, the greatest name in which is Plotinus.
Plotinus was born in Egypt about a.d. 205. His nationality is unknown. He received his education in Alexandria—grammar, rhetoric, and philosophy,—and adopted the teaching of the last as a profession. He sought in vain, however, for a system that could satisfy him, till he met with Ammonius "the Sack-bearer," whom he at once recognized as his master. This Ammonius had been reared as a Christian, but had apostatized on becoming acquainted with philosophy. His Christian education, however, had not been altogether lost on him; for he had carried over into philosophy a religious spirit, and not a few of the esoteric ideas then current in certain Christian sects. It was this, apparently, that enabled him to give a new direction to philosophy, and to found a new school, whose influence upon subsequent, even Christian, thought, it would be difficult to overestimate. His school was the Neoplatonic, which, more than any other, united profound thought with mystic theosophy (θεωρία).
Plotinus listened to Ammonius for eleven years, and, on the death of the latter, paid a visit to Persia, with the view of studying the religion of that country. He shortly returned, however, and, after a brief sojourn at Antioch, betook himself, in his fortieth year (a.d. 244), to Rome, where he spent the remainder of his life as a teacher of philosophy. His saintly character and his deep, religious thought drew round him a considerable number of earnest men and women, including even members of the imperial family. He made some attempt to found in Campania a Platonopolis, so that his principles might be realized in a social life, in a theosophic community; but this was never carried out. He died in a.d. 270. Plotinus was the only truly great, original ancient thinker after Aristotle.