Plotinus's Neoplatonism and the Concept of Beauty (Ennead 1.6)

Summary: Plotinus, a 3rd-century Roman philosopher and founder of Neoplatonism, explored the nature of beauty in Ennead 1.6. He rejected symmetry as the defining characteristic of beauty, proposing instead that beauty is a principle of reality perceived intuitively and connected to ancient knowledge. He argued that the soul recognizes beauty through its affiliation with the "One" and the realm of Forms, experiencing delight upon perceiving objects that commune with the ideal Form of Beauty. Conversely, ugliness represents a lack of beauty and a descent into material concerns, corrupting the soul. Plotinus advocated for the purification of the soul, turning away from material desires to embrace the intellectual principle and achieve true beauty and, thus, true humanity.

Highlights:

Rejection of Symmetry: Plotinus refuted the prevailing notion that symmetry constitutes beauty, arguing that it fails to account for the beauty of simple things, variations in perceived beauty, and the beauty of non-material concepts.
Beauty as a Principle: He posited that beauty is a fundamental principle of reality, perceived intuitively and connected to innate knowledge.
Soul's Recognition of Beauty: The soul, affiliated with the "One" and the realm of Forms, recognizes beauty in objects that commune with the ideal Form of Beauty. This recognition evokes delight.
Ugliness as Lack of Beauty: Ugliness is defined as the absence of beauty, a descent into material concerns, and a corruption of the soul.
Purification and Ascent: Plotinus advocated for purifying the soul, turning away from material desires and ascending towards the good, the intellectual principle, and the realm of Forms.
Moral Dimension of Beauty: He linked beauty to morality, suggesting that true appreciation of beauty requires cultivating nobility, purity, and virtue.
Beauty and Humanity: Plotinus argued that achieving true beauty is essential for realizing true humanity, representing a return to the soul's origin in the intellectual realm.

Detailed Discussion:

Plotinus begins by acknowledging the diversity of beautiful things, from physical objects to virtuous actions. He then critiques the popular belief that symmetry defines beauty, highlighting its inadequacies. He offers several counterarguments:

Symmetry implies complexity, excluding simple entities like colors or single notes from being beautiful.
An object's perceived beauty can change despite unchanging symmetry.
Symmetry cannot explain the beauty of abstract concepts like virtue or justice.
Symmetry can exist between ugly things, as in coherent but morally reprehensible statements.
The beauty of virtues, being immeasurable, cannot be determined by symmetry.
Symmetry fails to explain the beauty of the intellectual principle itself.

Instead, Plotinus proposes that beauty is a principle of reality, perceived intuitively and rooted in ancient knowledge. The soul, by its nature and affiliation with the "One" and the realm of Forms, recognizes beauty in objects that reflect or "commune" with the divine Form of Beauty. This recognition brings immediate delight. Conversely, ugliness arises from a lack of this connection, a descent into the material world, and a preoccupation with bodily sensations and base desires. This corrupts the soul, leading it away from its true nature.

Plotinus argues that an ugly soul is driven by vice, consumed by physical appetites, and alienated from its true origin in the intellectual realm. He uses the analogy of gold degraded by earthly particles to illustrate how the soul loses its value when entangled with material concerns. He advocates for purification, urging individuals to turn away from material desires and cultivate a connection with the intellectual principle and the good. This involves training the soul to appreciate noble pursuits and virtuous actions, ultimately leading to a vision of the Supreme Beauty, the source of all beauty.

Plotinus connects beauty to morality, suggesting that appreciating true beauty requires cultivating virtue and purity. He distinguishes between lower and higher forms of beauty, with the latter residing in qualities like righteousness, purity, and courage. He argues that experiencing this higher form of beauty leads to "true love" and a deeper understanding of reality.

Finally, Plotinus links beauty to humanity, arguing that achieving true beauty is essential for realizing one's full human potential. He suggests that a soul preoccupied with the material world is alienated from its true nature and, therefore, less than human. By turning towards the good and the realm of Forms, the soul returns to its origin, achieving true beauty and fulfilling its human purpose. This, for Plotinus, is not a physical journey but an inward one, a "waking" of an inner vision and a reorientation towards the intellectual principle.