![]() Again, if they all in some way participate in the One and may possibly, as an end stage of their mystical ascent, be identified with the One as such, what still differentiates them from each other? In a loose manner of speaking, the body is the answer to the first question, since particular bodies both demand and presuppose particular souls, which are prior to the bodies. If human souls with their particular intellects are all parts of Intellect and are, in a following phase of their mystical ascent at least, to be identified with the Intellect as such, what still differentiates them from each other? C. If particular souls are all parts of Soul and are, in one phase of their mystical ascent at least, to be identified with the Soul as such, what still differentiates them from each other? B. Plotinus raises this issue several times and it is also presented as a peculiar Plotinian problem by several scholars, for instance, Étienne Vacherot, Henry Blumenthal and most recently Gabriela Carone and Richard Sorabji. Selfhood What is an individual according to Plotinus, and is the individual (pre)determined or free? My investigation tries to answer these essential questions by first analysing what distinguishes persons from each other. 321Īncient and medieval authors with translations. Self-determination, self-causation and self-motion. The causal nexus of ultimate unification. Typeset with Trajan (cover) and Minion (body) The “Plotinus sarcophagus”, Gregorian Profane Museum, Vatican Plotinus on Selfhood, Freedom and Politics © Asger Ousager 2005 The objective of the series is to advance interdisciplinary study by publishing proceedings and monographs that reflect the current activities of the Centre. ![]() ![]() The Centre is a network of cooperating departments of Classics, Classical Archaeology, History, and the Faculty of Theology. VI ASMA is a series published by The Centre for the Study of Antiquity at the University of Aarhus, Denmark. ![]()
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