Classifier Instance:

Anchor text: Plotinus
Target Entity: Plotinus
Preceding Context: As a pagan mystic
Succeeding Context: considered his opponents heretics and elitist blasphemers, arriving at misotheism as the solution to the problem of evil, being not traditional or genuine Hellenism (in philosophy or mysticism), but rather one invented taking all their truths over from Plato, coupled with the idea expressed by Plotinus that the approach to the infinite force which is the One or Monad cannot be through knowing or not knowing (i.e., dualist, which is of the dyad or demiurge). Although there has been dispute as to which Gnostics Plotinus was referring to it appears they were indeed Sethian. Plotinus' main objection to the Gnostics he was familiar with, however, was their rejection of the goodness of the demiurge and the material world. He attacks the Gnostics as vilifying Plato's ontology of the universe as contained in the Timaeus. He accused Gnosticism of vilifying the Demiurge, or craftsman that crafted the material world, and even of thinking that the material world is evil, or a prison. As Plotinus explains, the demiurge is the nous (as the first emanation of the One), the ordering principle or mind, and also reason. Plotinus was also critical of the Gnostic origin of the demiurge as the offspring of wisdom, represented as a deity called Sophia. She was anthropomorphically expressed as a feminine spirit deity not unlike the goddess Athena or the Christian . Plotinus even went so far as to state at one point that if the Gnostics did believe this world was a prison then they could at any moment free themselves by committing suicide. To some degree the texts discovered in Nag Hammadi support his allegations, but others such as the Valentinians and the Tripartite Tractate insist on the goodness of the world and the Demiurge.
Paragraph Title: Criticism of gnosticism by antique Greek Philosophy
Source Page: Gnosticism

Ground Truth Types:

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