Neoplatonism in the Risala (De intellectu) of Alfarabi

The Neoplatonism of Plotinus and Proclus played an important role in the development of the Aristotelian concepts of intellect and perception in the Arabic commentators on Aristotle. Plotinus was not known to Arab scholars by name, but books Four to Six of the Enneads from the third century, as compiled by Porphyry, were paraphrased in the text called the Theology of Aristotle, which was translated between 833 and 842 by the circle of al-Kindi in Baghdad. The translation combined Aristole, Plotinus, and Christian and Islamic doctrines, and had a significant effect on early Islamic philosophy. The al-Kindi circle also translated the Elements of Theology of Proclus in the ninth century. An Arabic work derived from the Elements of Theology, called Kitab al-khayr al-mahd, was believed to have been written in an early school of Neoplatonism in the eighth or ninth century in the Near East. It was translated into Latin as the Liber de Causis or Liber Aristotelis de Expositione Bonitatis Purae, by Gerard of Cremona in 1180

Plotinus and the Artistic Imagination

In the thought of Plotinus, the imagination is responsible for the apprehension of the activity of Intellect. If creativity in the arts involves an exercise of the imagination, the image-making power that links sense perception to noetic thought and the nous poietikos, the poetic or creative intellect, then the arts exercise the apprehension of intellectual activity. According to John Dillon in “Plotinus and the Transcendental Imagination,” Plotinus’ conception of the imagination led to the formulation of the imagination as a basis of artistic creativity. In Plotinus, imagination operates on several different levels: it produces images in sense perception, it synthesizes images in dianoetic thought, and it produces images in correspondence with the articulation through logos of noetic thought. The imagination is what connects the intelligible in intellect and the form in sense perception. Plotinus imagines an art which is a product of noetic thought as made possible by the imagination. The primary principle of beauty is Intellect, from which all images should be taken, as facilitated by imagination. Forms of art, like the forms of nature, are the product of Intellect. The production of a work of art is an intellectual or spiritual exercise of the imagination that allows apprehension of Intellect and noesis in nous poietikos. All art is metaphysical, and is an expression of intelligible form in imagination, an expression of an intellectual idea that can be differentiated from sensible form in intellectual apprehension. There are many ways in which the tenets of the thought of Plotinus become currents of art and aesthetic theory as it develops to the present day

Leon Battista Alberti and the Concept of Lineament

A core idea in the architectural theory of Leon Battista Alberti, as expressed in the De re aedificatoria, is the distinction between “lineament,” the line in the mind of the architect, and “matter,” the material presence of the building. This distinction plays a key role in architectural design throughout the history of Western architecture. As Le Corbusier would say in the twentieth century, “architecture is a product of the mind.” The distinction between mind and matter can be found in Vitruvius, in the distinction between “that which signifies and that which is signified”; at the Accademia di San Luca in Rome, between disegno interno and disegno esterno; or in Peter Eisenman’s distinction between deep aspect and surface aspect in architecture, to name just three examples. There are passages in the De amore of Marsilio Ficino where it seems clear that he is referring to his mentor’s concept of lineament. Lines cannot be called bodies, for example, and beauty can only be a property of matter through arrangement, proportion, and aspect (shape and color), which are products of thought, in the Neoplatonic tradition, as in the idea of beauty described by Plotinus, which can be found in Alberti’s concept of beauty or concinnitas. Plotinus distinguished the shape of the matter of a statue from the shape of the statue in the mind of the artist. I would like to suggest that Alberti knew the Enneads of Plotinus, perhaps as a result of a meeting with Gemistos Plethon and Nicholas of Cusa at the Academy of Palestrina, and through the translation of the Enneads by Marius Victorinus. Alberti’s concept of lineament is a Neoplatonic concept, and it plays an important role in architectural theory. Neoplatonism can also be found in Alberti’s proportioning systems in his architecture, as Ficino called Alberti a “Platonic mathematician.” These propositions have never been advanced, that I know of, and they are fundamental to an understanding of architectural theory