/lit/ - Literature

>>16066490
the companion is a guide to Plato, the reason why he probably thinks his two books on Plotinus from the 90s are outdated (one proof being that he's literally replacing one of them) is because he hadn't yet formulated his harmony between Aristotle and Plato, Gerson started out as a Aristotelian but has now gone full on hardcore anti-naturalist Platonism.
But yes, the One only lacks 'existence' to Plotinus in such a way as it is absolutely unlike everything posterior to it. Since no platonist thought the one was 'nonexistent', per se. It is 'beyond being' not non-being, even if one can call both of these 'voids' lacking all familiar delimitation. Yet we use terms as One and Beyond, and first Cause, and 'the good' symbolically, since all these terms merely point towards something to a certain extent.
But not just that, it isn't just apophatic because we say so, like he christian god that has no real ontological reason why it is ineffable, it just 'is'; the main reason why the One is ineffable is because it is paradoxical.

>>15723096
>No offense, but this seems like your personal interpretation of Neoplatonism
It's literally paraphrased from the citation of Iamblichus in my the screenshot. and "transcendent multiplicity" is [almost] directly from Damascius.

>Are there three fathers or one? There are three, but they are above every triad. And therefore they are beyond the one that, relative to these natures, we divide as one related to two or to three. Power, therefore, is neither one nor three, and the same is true for the intellects, in accordance with the Unified, since neither the one nor the two nor the three is distinct in the Unified, but the things there are, as it were, beyond any differentiation, and thus they are beyond what is the most reverend of all, and this is the differentiation between the one, the two, and the three. If that nature is truly this way, nevertheless for the sake of clarity and symmetry for human beings we trace back to it the most sacred properties that either proceed from or after that nature, as the one, the many, the Unified, the good, the cause of all things, the limit, the unlimited, the mixed, and everything else with this kind of existence, and especially the perfection and completion of that which subsists as distinct, all of which the triad and the procession of the triad contain. But all these subsist only in the hypostasis after the intelligible, although they are present as a trace or causality, or analogy in the Unified itself. And again, in the many they are in a pre-trace or pre-causality or pre-analogy, which is from the Unified into the many insofar as the many are many, as if someone could see in the multiplicity that is before all number some unarticulated or rather some undifferentiated pre-hypostasis of numbers, as if it were the pre-hypostasis of forms in formless matter. And as a third step upward from chaos as one ascends from the many, one will intuit that they have been anticipated in the aether of the simplicity that belongs to all things, to the extent that the chaotic infinity is present in the simplicity and belongs to it, as well as the undifferentiated coagulation of all things that belongs to the Unified.
You can even find it hinted at in Plotinus.

And it is also the answer to you question of anticipation. The Many, the All, pre-exist themselves within the One. Which is how we call it "One-All". And I know Plotinus used the term "One All" as well, somewhere.

Read Euthydemus, Parmenides, Theaetetus, Sophist-Statesman, Philebus, Republic, and first half of Timaeus.
If you want to be "overwhelmed".

>>14389224
Or why not from the Prophet himself?