conversations.from: human
conversations.value: Give me a plot for a story about Islamic, Enneads, Empire entitled The Enneads.
conversations.from: assistant
conversations.value: The Enneads: After the fall of Western Roman Empire and during the period of the Byzantine Empire, the authorship of some Plotinus\' texts became clouded.\nMany passages of Enneads IV-VI, now known as Plotiniana Arabica, circulated among Islamic scholars (as Al-Kindi, Al-Farabi and Avicenna) under the name The Theology of Aristotle or quoted as "Sayings of an old [wise] man".\nThe writings had a significant effect on Islamic philosophy, due to Islamic interest in Aristotle.\nA Latin version of the so-called Theology appeared in Europe in 1519.\n(Cf.\nO\'MEARA, An Introduction the Enneads.\nOxford: 1995, 111ff).
conversations.from: human
conversations.value: Give me the first three paragraphs for this story.
conversations.from: assistant
conversations.value: The Enneads
  Shortly after beginning the journal, he had a row with his employer, Joseph Pulitzer, and resigned his post on 4 May. The occasion for the row was absurd (Pulitzer had highhandedly ordered him to deliver some chickens and ducklings to the Gare de Lyon, for despatch to his yacht on the Riviera), but the reasons for the break ran deeper. MacKenna was really not comfortable doing anything so vulgar as making money. He rather despised journalism, although he was inextricably involved with it, and longed for a chance to do some 'pure' writing. The journal entry for 29 March 1907 is significant:
  There is something high fantastical in the thought that if every day of my life I had a good hot piece of gossip, about some millionaire fool or some powerful businessman at play, to cable to New York, I should be well off and considered from New Year to Christmas; but if I put comely English about Plotinus and give him for the first time – and perhaps for all time – entire and clear and pleasantly readable to America and Australia and England, I shall certainly go about in old clothes and shrink from facing a post-office clerk. When I did very little and that better left wholly undone, I was a fatted bourgeois: work begins only when the 'dear little cheques' that paid me for an ugly idleness cease to flutter in.
  E. R. Dodds's description of his first encounter with MacKenna at about this time gives a most vivid and characteristic picture of him:
conversations.from: human
conversations.value: Give me two more paragraphs.
conversations.from: assistant
conversations.value: But: we treat the Cosmic Movement as overarched by that of the Soul and bring it under Time; yet we do not set under Time that Soul-Movement itself with all its endless progression: what is our explanation of this paradox?
  Simply, that the Soul-Movement has for its Prior (not Time but) Eternity which knows neither its progression nor its extension. The descent towards Time begins with this Soul-Movement; it made Time and harbours Time as a concomitant to its Act.
conversations.from: human
conversations.value: Give me the last five paragraphs.
conversations.from: assistant
conversations.value: Even those that have never found entry must admit the existence of that invisible; they will know their source and Principle since by principle they see principle and are linked with it, by like they have contact with like and so they grasp all of the divine that lies within the scope of mind. Until the seeing comes they are still craving something, that which only the vision can give; this Term, attained only by those that have overpassed all, is the All-Transcending.
  It is not in the soul's nature to touch utter nothingness; the lowest descent is into evil and, so far, into non-being: but to utter nothing, never. When the soul begins again to mount, it comes not to something alien but to its very self; thus detached, it is in nothing but itself; self-gathered it is no longer in the order of being; it is in the Supreme.
  There is thus a converse in virtue of which the essential man outgrows Being, becomes identical with the Transcendent of Being. The self thus lifted, we are in the likeness of the Supreme: if from that heightened self we pass still higher – image to archetype – we have won the Term of all our journeying. Fallen back again, we waken the virtue within until we know ourselves all order once more; once more we are lightened of the burden and move by virtue towards Intellectual-Principle and through the Wisdom in That to the Supreme.
  This is the life of gods and of the godlike and blessed among men, liberation from the alien that besets us here, a life taking no pleasure in the things of earth, the passing of solitary to solitary.
  All references to Plato simply quote the dialogue in question, using the generally accepted abbreviations, together with the Stephanus page reference, with or without line numbers of the Oxford Classical Text edition, depending on the particularity of the reference.