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Christopher Noble
Syracuse University
  1.  44
    How Plotinus' Soul Animates His Body: The Argument for the Soul-Trace at Ennead 4.4.18.1-9.Christopher Isaac Noble - 2013 - Phronesis 58 (3):249-279.
    In this paper I offer an analysis of Plotinus’ argument for the existence of a quasi-psychic entity, the so-called ‘trace of soul’, that functions as an immanent cause of life for an organism’s body. I argue that Plotinus posits this entity primarily in order to account for the body’s possession of certain quasi-psychic states that are instrumental in his account of soul-body interaction. Since these quasi-psychic states imply that an organism’s body has vitality of its own , and Platonic souls (...)
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  2.  8
    Plotinus' Unaffectable Matter.Christopher Isaac Noble - 2013 - Oxford Studies in Ancient Philosophy 44:233-277.
    In this paper, I investigate the foundations of Plotinus’ innovative theory that prime matter is unaffectable. I begin by showing that Plotinus’ main arguments for this thesis (in Ennead 3.6) all rely upon the controversial assumption that the properties prime matter underlies are not properties of prime matter itself. It is then argued that prime matter’s privation of sensible qualities has its conceptual basis in an idiosyncratic understanding of form-matter composition generally, and its primary doctrinal basis in Aristotle’s critical reports (...)
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  3.  32
    Topsy-Turvy World: Circular Motion, Contrariety, and Aristotle’s Unwinding Spheres.Christopher Isaac Noble - 2013 - Apeiron 46 (4):1-28.
    In developing his theory of aether in De Caelo 1, Aristotle argues, in DC 1.4, that one circular motion cannot be contrary to another. In this paper, I discuss how Aristotle can maintain this position and accept the existence of celestial spheres that rotate in contrary directions, as he does in his revision of the Eudoxan theory in Metaphysics 12.8.
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  4.  18
    Création et providence divine chez Plotin.Christopher Isaac Noble & Nathan M. Powers - 2015 - Chôra 13:103-124.
    In this paper, we argue that Plotinus denies deliberative forethought about the physical cosmos to the demiurge on the basis of certain basic and widely shared Platonic and Aristotelian assumptions about the character of divine thought. We then discuss how Plotinus can nonetheless maintain that the cosmos is «providentially» ordered. -/- [Note: This paper is a French translation (prepared by Mathilde Brémond) of a paper that appears in A. Marmodoro and B. Prince (eds.), Causation and Creation in Late Antiquity (Cambridge, (...)
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