Heller M, Woodin W.H. (eds.) Infinity. New research frontiers (CUP, 2011)(ISBN 1107003873)(O)(327s)_MAml_

24 infinity as a transformative concept in science and theologyand later at the end of the third century after Christ in the Hermetic writings. Theseideas can be interpreted as precursors of the idea of God’s infinity (Zeller 1963, bd. III,23, 226). Thus, the old Greek idea of finitude and determinateness slowly vanished.However, these traces remained as exceptions, and they did not lead to an intellectualbreakthrough.Nevertheless, the stage was prepared for Plotinus (204/05–269/70), who was the firstinfluential thinker to claim God’s infinity from a nonbiblical, philosophical tradition. 20Plotinus transformed both the idea of the , as it was conceived by Anaximander,on his way from mythology to logos, and the concept of potential infinity, as itwas introduced by Aristotle. Finally, Plotinus transformed the considerations of Platoconcerning the the and the from mutual exclusion to the mutual inclusionof the divine being of the and the . 21 In addition, he overcame theGreek mutual exclusion of perfection and infinity, thus allowing perfection only forfinite, well-circumscribed, and defined entities. This transformation could have onlyarisen from a deeply existential, religious experience, to which, in fact, Plotinus gavetestimony. 22 Entering into the realm of the infinite requires the self-transcendingphilosophical , which dissolves in an ecstatic movement toward the divine andits infinity as the form of perfect wholeness and infinite life. 23 What are the propertiesof this divine infinity? The infinity of the is to be thought of neither in terms ofspace 24 nor in terms of quantity, such as measure or number. 25 The One is also aboveform, being, and determination. 26 In contrast to these properties, infinity has to bethought of as power. 27 How can one understand that Plotinus ascribes infinite powerto the ? Plotinus, as a Neo-Platonist, advocates an ontological hierarchy of beings.This hierarchy is generated by matter and form, so that the degree of ontological poweris contingent on its degree of unity. The more internally united a certain being is, themore ontological power it can exercise. The has the highest degree of unity, and itis at the top of the hierarchy of being. Therefore, its power – meaning, what it canproduce – is infinite. 28Thus, the heritage of philosophical antiquity, formerly strictly opposed to the idea ofactual infinity, culminated in the idea of an infinite divine being, as intuitively graspedby Plotinus.This religious experience of the infinite One is the hermeneutical key to understandingthe numerous contexts in which he talks about infinity (Sleeman and Pollet 1980,pp. 117–19). 29 For our purpose, it is sufficient to glance at his treatment of infinity in20 For literature on Plotinus’s treatment of infinity, see Sweeney (1992c) and Armstrong (1954–55).21 Plotinus, Ennead V.5, 10, 19.22 We have no personal records of Plotinus’s life, but his disciple Porphyrios has written in his biographyabout Plotinus that his teacher had twice had a deep religious experience that was the core of his philosophy(Porphyrios 1958, Vita 23, 7sqq.; Plotinus, Ennead VI.7, 35; VI.9, 10).23 Plotinus, Ennead III.7, 5, 26.24 Plotinus, Ennead V.5, 10, 19–20.25 Plotinus, Ennead V.5, 11, 1–3.26 Plotinus, Ennead V.1, 19–26 (Sweeney 1992b, p. 184).27 Plotinus, Ennead V.5, 10, 21.28 “Power is rooted in unity” (Sweeney 1992b, pp. 198, 216).29 For example, Plotinus discusses infinity in the context of evil and matter. For an excellent overview of allother contexts, see Sweeney (1992b, pp. 175–95).