s; for the Neoplatonic conception of the action
of God on the world, and of the nature and origin of matter, can only be
explained by reference to the dynamic pantheism of the Stoics. In other
respects, especially in psychology, it is diametrically opposed to the
Stoa, though superior. Fourthly, the study of Aristotle also had an
influence on Neoplatonism. That is shewn not only in the philosophic
methods of the Neoplatonists, but also, though in a subordinate way, in
their metaphysics. Fifthly, the ethic of the Stoics was adopted by
Neoplatonism, but this ethic necessarily gave way to a still higher view
of the conditions of the spirit. Sixthly and finally, Christianity also,
which Neoplatonism opposed in every form (especially in that of the
Gnostic philosophy of religion), seems not to have been entirely without
influence. On this point we have as yet no details, and these can only
be ascertained by a thorough examination of the polemic of Plotinus
against the Gnostics.

Hence, with the exception of Epicureanism, which Neoplatonism dreaded as
its mortal enemy, every important system of former times was drawn upon
by the new philosophy. But we should not on that account call
Neoplatonism an eclectic system in the usual sense of the word. For in
the first place, it had one pervading and all predominating interest,
the religious; and in the second place, it introduced into philosophy a
new supreme principle, the super-rational, or the super-essential. This
principle should not be identified with the "Ideas" of Plato or the
"Form" of Aristotle. For as Zeller rightly says: "In Plato and Aristotle
the distinction of the sensuous and the intelligible is the strongest
expression for belief in the truth of thought; it is only sensuous
perception and sensuous existence whose relative falsehood they
presuppose; but of a higher stage of spiritual life lying beyond idea
and thought, there is no mention. In Neoplatonism, on the other hand, it
is just this super-rational element which is regarded as the final goal
of all effort, and the highest ground of all existence; the knowledge
gained by thought is only an intermediate stage between sensuous
perception and the super-rational intuition; the intelligible forms are
not that which is highest and last, but only the media by which the
influences of the formless original essence are communicated to the
world. This view therefore presupposes not merely doubt of the reality
of sensuous