Noology of Plotinus as an essay of rational theology

Plotinus' theology is often viewed as mystical, but recent work reveals moments of positive theology. His henology is a theology, yet the One, being transcendental, excludes cataphatic description. Noology (the study of Intellect) is also theology, as Plotinus calls the Intellect God. The treatise "On the Knowing Hypostases and That Which is Beyond" discusses two ways of cognizing the Intellect: intuitive and discursive. The soul can empirically feel or become the Intellect, and also comprehend experience through understanding via inherent letters, laws, and rules. Psychology can be seen as rational theology, distinct from Christian usage. Plotinus' triad of Intelligible-Intellect-Intelligence resembles Husserl's pure ego, but phenomenological epistemology lacks the ontological grounding of Neoplatonism. Noology could ground modern epistemology and humanitarian knowledge.

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Abstract

Plotinus’ theology is often viewed from a mystical aspect. He is considered an experienced contemplator rather than a discursive theologian. But recently, works have appeared that reveal moments of the philosopher’s positive theology. Plotinus’ henology is a theology, but the One, being transcendental, excludes any cataphatics. Noology is also a theology, as the philosopher calls the Intellect God. The term “rational theology” may have two meanings, reason and understanding, corresponding to two stages of knowledge of God, empirical and descriptive. In the treatise “On the Knowing Hypostases and That Which is Beyond” Plotinus discusses two ways of cognizing the Intellect, intuitive and discursive. The soul can empirically feel the Intellect, partake in, assimilate to and even become It, but it can also comprehend its experience through understanding (διάνοια, λογιστικόν), since it is connected with the Intellect through the inherent letters (γράμμασιν), laws (νόμοις), rules (κάνοσιν). Psychology may also be viewed as “rational theology”, but not in the sense formed in the context of Christian theology, which is attributed to the term at the present time. In the structure of the Intellect, Plotinus distinguishes the Intelligible — Intellect — Intelligence triad. This triad is close to E. Husserl’s “pure ego” structure, but the phenomenological epistemology is not substantiated, in contrast to the neoplatonic model. Noology could become the ontological ground of modern epistemology, and its theological nature — the foundation of any humanitarian knowledge.