[50] As thought the Stoics. [51] Like Aristotle, de Sensu et Sensili, 2. [52] iv. 5. [53] These ten disjointed reflections on happiness remind us of Porphyry's questioning habit, without which, Plotinos said, he might have had nothing to write; see Biography, 13. [54] As Epicurus thought the divinities alone enjoyed perfect happiness, Diog. Laert. x. 121. [55] See Aristotle, Nic. Ethics, 1.10. [56] See Cicero, de Finibus, ii. 27-29. [57] See iii. 7. [58] Plutarch, Dogm. Philos. i. 17; Stob. Eclog. i. 18. [59] Arist. Topic. iv. 2; de Gener. et Cor. i. 10; Ravaisson, EMA, i. 422. [60] As did Alexander of Aphrodisias, in his treatise on "Mixture;" Ravaisson, EMA, ii. 297. [61] Stob. Eclog. i. 18. [62] See Plutarch, "Whether Wickedness Renders One Unhappy." [63] As said Numenius, 44. [64] See vi. 7. This is another proof of the chronological order, as vi. 7 follows this book. [65] Bouillet explains that in this book Plotinos summated all that Plato had to say of the Ideas and of their dependence on the Good, in the Timaeus, Philebus, Phaedrus, the Republic, the Banquet, and the Alcibiades; correcting this summary by the reflections of Aristotle, in Met. xii. But Plotinos advances beyond both Plato and Aristotle in going beyond Intelligence to the supreme Good. (See Sec. 37.) This treatise might well have been written at the instigation of Porphyry, who desired to understand Plotinos's views on this great subject. [66] The famous Philonic distinction between "ho theos," and "theos." [67] Plato, Timaeus, p. 45, Cary, 19. [68] See iii. 2. [69] See iii. 2.1. [70] Plato's Timaeus, pp. 30-40, Cary, 10-15. [71] An Aristotelian idea, from Met. vii. 1. [72] Aristotle, Met. vii. 17. [73] Met. vii. 1. [74] Met. vii. 7. [75] Aristotle, Met. v. 8. [76] Met. 1.3. [77] See ii. 9.3. [78] Aristotle, de Anima, ii. 2; Met. vii. 17. [79] Porphyry, Of the Faculties of the Soul, fr. 5. [80] See ii. 5.3. [81] Aristotle, de Anima, i. 3; ii. 2-4. [82] Plato, I Alcibiades, p. 130, Cary, 52. [83] See i. 1.3. [84] Bouillet explains this as follows: Discursive reason, which constitutes the real man, begets sensibility, which constitutes the animal; see i. 1.7. [85] See iii. 4.3-6. [86] See iii. 4.6. [87] These demons are higher powers of the human soul. [88] See iv. 3.18. [89] Plato, Timaeus, p. 76, Cary, 54. [90] p. 39, Cary, 15. [91] Plato, Timaeus, p. 77, Cary, 55. [92] See iv. 4.22. [93] Lucretius, v. 1095. [94] Diogenes Laertes, iii. 74. [95] Plato, Timaeus, p. 80, Cary, 61. [96] See iv. 3.18. [97] Plato, Phaedrus, p. 248, Cary, 60; see i. 3.4. [98] See v. 7. [99] See v. 1.9. [100] See i. 8.6, 7. [101] Rep. vi. p. 509, Cary, 19. [102] See v. 1.7. [103] See v. 1.5. [104] See v. 1.7. [105] Plato, Rep. vi. p. 509, Cary, 19. [106] See v. 1.6. [107] See iv. 8.3. [108] See v. 1.4. [109] See v. 1.6. [110] Arist. Nic. Eth. 1.1. [111] See Arist., Met. i. 5. [112] According to Plato's Banquet, p. 206, Cary, 31.