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ἀλλότριαι is used, one might think, or write in the sciences themselves, in this sense: Since even in the sciences, if we in no way act according to them, they are alien (to us).

p. 29, 13. καὶ ἡ ταυτότης and identity] Plotinus frequently uses this word. See III. 7. 1, IV. 4. 15, V. 1. 4, V. 3. 10, V. 9. 5, VI. 1. 6, VI. 2. 8, VI. 2. 15, VI. 7. 39, and passim. It flowed from Aristotle, Nicomachean Ethics VIII. 12, p. 150 (Sylburg), p. 377 (Zell), where he speaks of brothers and sisters who are born from the same parents: For the identity toward them makes them the same to each other. Hence, I am surprised that Alberti calls this word barbaric in his remarks on Hesychius II. 1354 ff. I am more surprised by the lexicographers, who either ignored it completely or placed it without authority of passages, even though Suidas and Suicer possess it, nor are they without the light of examples. To these, add now Zonaras in his Greek Lexicon, p. 712, who discriminates three powers of the word in a sufficiently clear passage. In Proclus’s Elements of Theology, chap. 171, p. 254, the eternal identity of activity is attributed to the mind. Dionysius the Areopagite, Divine Names II. 4, p. 494, tends to use similar things, heaping them up, which it is tedious to transcribe: the identity of the one nature beyond all things. Theodoret also uses it frequently. See the Greek index in the Schulze edition. Marinus had the following before his eyes in the Life of Proclus, where Boissonade designated the details in the notes, p. 103 ff.

— 16. συνάγουσαν πρὸς ἑαυτὴν gathering to itself] Cf. Boissonade on Marinus in Life of Proclus, p. 111.

p. 30, 1. ἀπαλλαγὰς πόνων deliverances from toils] Taylor translates pains, and praises Aristotle’s Nicomachean Ethics. You see book VII, chap. 11 ff., p. 129 ff. (Sylburg).

— 5. αὐτὴν συναγομένην gathering itself] What this itself is, is clearly declared by the imitation of Marinus in his Life...