In this final section of the so-called ‘major treatise’ (Groβschrift), Plotinus directs a series of objections to the teachings of the Gnostics. This was no mere academic exercise. As Plotinus himself tells us (§10), at the time of this treatise’s composition some of his friends were ‘attached’ to Gnostic doctrine, and he believed that this attachment was harmful (see esp. §15). So he sets out here a number of objections and corrections. Some of these are directed at very specific tenets of Gnosticism, e.g. the introduction of a ‘new earth’ (§5) or a principle of ‘Wisdom’ (§10), but the general thrust of this treatise has a much broader scope. The Gnostics are very critical of the sensible universe and its contents, and as a Platonist, Plotinus must share this critical attitude to some extent. But here he makes his case that the proper understanding of the highest principles and emanation forces us to respect the sensible world as the best possible imitation of the intelligible world.
§1. There are only three intelligible principles. In particular, the One or the Good is the single highest principle, and there cannot be more than one Intellect.
§2. In the case of soul, by contrast, higher and lower parts may be distinguished.
§4. It is not due to some regrettable failing of Soul that it produced the sensible world.
§5. A critique of three Gnostic views: (i) that human souls are superior to celestial souls; (ii) that there is a soul composed of the elements; and (iii) that there is a ‘new earth’.
§6. The Gnostics take over much from Plato, but they misunderstand Plato and wrongly accuse Plato and the ancient Greeks of being mistaken about the nature of things.
§7. The relationship of the soul of the cosmos to its body is not entirely analogous to that of an individual’s soul to its body.
§§8–9. This sensible universe is necessary and the best possible imitation of the intelligible universe, despite perceived shortcomings and injustices. It is important to understand the rank of human life in the hierarchy of being.
§§10–12. Objections to the Gnostic account of the relation between the sensible world and the principles responsible for creating it.
§13. The importance of understanding each thing’s rank in the hierarchy of being.
§14. Against the magic practices and theory of the Gnostics, including a criticism of daemons as a cause of disease.
§15. Gnostic doctrines lead to hedonism and egoism, and they have not provided an adequate account of virtue.
§§16–17. Problems surrounding the Gnostic teachings on the gods and providence. Since genuine appreciation of anything entails an appreciation of its likeness, the Gnostics should appreciate the beauty and order of the sensible world.
§18. This appreciation of the sensible world need not make us lovers of body. We should strive to be like the universe and the celestial things by not letting our bodies distract us from contemplation.