[Footnote 133: Plotinus guards against this misconception of his meaning, Enn. v. 1. 6, [Greek: ekpodôn de êmin estô genesis hê en chronô].]
[Footnote 134: [Greek: zôê exelittomenê], Enn. i. 4. 1.]
[Footnote 135: See especially Enn. iv. 4. 32, 45.]
[Footnote 136: Enn. iv. 5. 3, [Greek: sympathes to zôon tode to pan heautô]; iv. 9. 1, [Greek: hôste emou pathontos synaisthanesthai to pan].]
[Footnote 137: Enn. iv. 5. 2, [Greek: sympatheia amydra].]
[Footnote 138: See Bigg, Neoplatonism, pp. 203, 204. He shows that with the Stoics, who were Pantheists, the Logos was regarded as a first cause; while with the Neoplatonists, who were Theists and Transcendentalists, it was a secondary cause. In Plotinus, the Intelligence ([Greek: Nous]) is "King" (Enn. v. 3. 3), and "the law of Being" (Enn. v. 9. 5). But the Johannine Logos is both immanent and transcendent. When Erigena says, "Certius cognoscas verbum Naturam omnium esse," he gives a true but incomplete account of the Nature of the Second Person of the Trinity.]
[Footnote 139: See especially the interesting passage, Enn. i. 8. 3.]
[Footnote 140: Enn. i. 8. 13, [Greek: eti anthrôpikon hê kakia, memigmenê tini enantiô].]
[Footnote 141: The "civil virtues" are the four cardinal virtues. Plotinus says that justice is mainly "minding one's business" [Greek: oikeiopagia]. "The purifying virtues" deliver us from sin; but [Greek: hê spoudê ouk exô hamartias einai, alla theon einai].]
[Footnote 142: Compare Hegel's criticism of Schelling, in the latter's Asiatic period, "This so-called wisdom, instead of being yielded up to the influence of Divinity by its contempt of all proportion and definiteness, does really nothing but give full play to accident and caprice. Nothing was ever produced by such a process better than mere dreams" (Vorrede zur Phänomenologie, p. 6).]