Le Traite 30 (III, 8) est consacre a la demonstration de la these paradoxale que tous les etres, y compris ceux qui sont prives de raison et de representation, contemplent. Il insiste particulierement sur le fait que la Nature produit le monde sensible, sans action ni reflexion, en demeurant dans une pure contemplation, reflet de celle de l'ame superieure et ultimement de l'Intellect ou etre et pensee s'identifient. En revanche, l'ame humaine oscille entre la pure contemplation et sa forme degradee, la discursivite impliquee dans toutes les productions, actions ou speculations des hommes, qui pourtant, dans ce detour, ne visent encore qu'a contempler. Ce traite est aussi le premier traite de ce qu'on appelle la tetralogie antignostique. Il amorce sous un mode encore souriant, la polemique qui se durcira dans le Traite 33. Le monde sensible vient de la contemplation silencieuse et paisible de la Nature, non de la chute catastrophique de l'eon Sagesse et du faconnage laborieusement reflechi du demiurge de la Genese qui contamine l'exegese gnostique du Timee. Le traite s'acheve sur la remontee a l'Un-Bien, pole transcendant de toute contemplation, a la fois au-dela de l'Intellect et Pere de sa Beaute.

From the Back Cover

C’est une nouvelle conception de la sensation et de la m�moire qu’�labore Plotin dans ce Trait� 41 (Enn�ades IV, 6). Elle consiste � attribuer � ces facult�s une nature �minemment active : elles sont � une esp�ce de force �. Au III^e si�cle de notre �re, cette th�se s’oppose au mod�le traditionnel de l’empreinte dans l’�me, d�j� utilis� dans Th��t�te de Platon (191c-d). Dans ce dialogue, l’�me est assimil�e � un morceau de cire, la sensation � une impression sur la cire et la m�moire � la permanence et � la conservation de l’empreinte. Malgr� la fortune s�culaire de cette m�taphore destin�e � �lucider les processus cognitifs, Plotin s’en d�marque nettement. D�niant toute valeur de v�rit� � l’expos� du Th��t�te, il analyse les difficult�s soulev�es par l’admission d’une empreinte dans l’�me. Il fait appel � la logique, s’appuie sur l’observation des faits et reprend le d�bat scientifique le plus r�cent pour construire son chef d’accusation fondamental : la conception de l’empreinte, bien que destin�e � assurer la connexion entre l’�me et le monde ext�rieur, finit par r�duire l’objet per�u ou rem�mor� � une image subjective, ind�pendante de la r�alit� empirique. Contre ce mod�le et les cons�quences qu’il entra�ne, il �tablit que la sensation, tout comme les diff�rentes dimensions de la m�moire – de l’�vocation � la m�moire spontan�e, de l’effort de rappel � la m�moire-habitude – r�sulte des activit�s de l’�me.

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