If you think about even very common examples like, say, something that you would build, like a clock or a car or a group of people trying to accomplish something, it fails when its unity breaks down. So when it stops having a single form, which is functioning all together, then it sort of falls apart into discrete elements.

We do each have an intellect but there's a universal intellect which is the same for everybody, as it were. And this single intellect is grasping the platonic forms.

The soul is the principle of life, and it's also something much closer to our own awareness and consciousness of our existence because fundamentally for Plotinus what we are is souls, we're not intellects.

Soul puts the determination or forms or images of forms, into matter.

Al-Ghazali is the most important philosophical theologian of classical Islam, and Moderation in Belief is among his most important works. It sets out al-Ghazali's Ash?arite theology with unusual clarity and provides important background for such well-known works as his autobiographical Deliverance from Error and his attack on Avicenna in The Incoherence of the Philosophers. This first English-language translation, with notes that bring out the argumentation and background of the work, is thus very much to be welcomed.

If you think about for example, proportionality and beauty, things like that, these seem to be some kind of representations of a kind of unity.

I think it's important to realise that what happens in Neo-Platonism beginning with Plotinus and Porphyry and then going on for the next several centuries, is a real kind of contest for the ideas and convictions of the intelligentsia of the later Roman Empire. So that you have Christians slowly converting more and more powerful people until of course actually Constantine and then other emperors after him, become Christian, and the empire becomes a Christian empire rather than Pagan empire.