Introduction to the Philosophy and Writings of Plato

And it is necessary to refer all the parts of this mystic discipline to these dialogues, and these again to the one and all perfect theory of the Parmenides. For thus, as it appears to me, we shall suspend the more imperfect from the perfect, and parts from wholes, and shall exhibit reasons assimilated to things of which, according to the Platonic Timaeus, they are interpreters. Such then is our answer to the objection which may be urged against us; and thus we refer the Platonic theory to the Parmenides; just as the Timaeus is acknowledged by all who have the least degree of intelligence to contain the whole science about nature.

All that is here asserted by Proclus Proclus (412–485 AD) was a Greek Neoplatonist philosopher who wrote extensive commentaries on Plato. will be immediately admitted by the reader who understands the outlines which we have here given of the theology of Plato, and who is besides this a complete master of the mystic meaning of the Parmenides; which I trust he will find sufficiently unfolded, through the assistance of Proclus, in the introduction and notes to that dialogue.

The next important Platonic dogma in order, is that doctrine concerning ideas, about which the reader will find so much said in the notes on the Parmenides, that but little remains to be added here. That little however is as follows: The divine Pythagoras, and all those who have legitimately received his doctrines, among whom Plato holds the most distinguished rank, asserted that there are many orders of beings, namely original: "viz.", an abbreviation of the Latin 'videlicet' intelligible That which can be perceived only by the mind or intellect, distinct from the physical senses., intellectual, dianoetic From the Greek 'dianoia,' referring to the mathematical or logical reasoning process of the soul., physical, or in short, vital and corporeal essences The fundamental nature of physical bodies.. For the progression of things, the subjection which naturally subsists together with such progression, and the power of diversity in coordinate genera give subsistence to all the multitude of corporeal and incorporeal natures. They said, therefore, that there are three orders in the whole extent of beings; namely original: "viz." the intelligible, the dianoetic, and the sensible; and that in each of these ideas subsist, characterized by the respective essential properties of the natures by which they are contained. And with respect to intelligible ideas, these they placed among divine natures, together with the producing, paradigmatic Serving as a 'paradigm' or a perfect fundamental pattern/model., and final causes of things in a consequent order. For if these three causes sometimes concur, and are united among themselves, (which Aristotle says is the case), without doubt this will not happen in the lowest works of nature, but in the first and most excellent causes of all things, which on account of their exuberant fecundity Abundant fruitfulness or creative power. have a power generative of all things, and from their converting and rendering similar to themselves the natures which they have generated, are the paradigms, or exemplars of all things. But as these divine causes act for their own sake, and on account of their own goodness, do they not exhibit the final cause? Since therefore intelligible forms are of this kind, and are the leaders of so much good to wholes, they give completion to the divine orders, though they largely subsist about the intelligible order contained in the artificer of the universe Referring to the Demiurge, the divine craftsman who shapes the material world.. But dianoetic forms or ideas imitate the intellectual, which have a prior subsistence, render the order of soul similar to the intellectual order, and comprehend all things in a secondary degree.

These forms beheld in divine natures possess a fabricative power, but with us they are only gnostic Related to knowledge or the act of knowing., and no longer demiurgic From 'demiurge'; the power to create or craft physical reality., through the defluxion of our wings A metaphor from Plato's Phaedrus describing the soul losing its divine perspective and "falling" into a physical body., or degradation of our intellectual powers. For, as Plato says in the Phaedrus, when the winged powers of the soul are perfect and plumed for flight, she dwells on high, and in conjunction with divine natures governs the world. In the Timaeus, he manifestly asserts that the demiurgus implanted these dianoetic forms in souls, in geometric, arithmetic, and harmonic proportions: but in his Republic (in the section of a line in the 6th book) he calls them images of intelligibles; and on this account does not for the most part disdain to denominate them intellectual, as being the exemplars of sensible natures. In the Phaedo he says that these are the causes to us of reminiscence The Platonic theory that learning is actually the soul 'remembering' the eternal truths it knew before being born into a body.; because disciplines are nothing else than reminiscences of middle dianoetic forms, from which the productive powers of nature being derived and inspired, give birth to all the mundane phenomena.

Plato however did not consider things definable, or in modern language abstract ideas, as the only universals, but prior to these he established those principles productive of science which essentially reside in the soul, as is evident from his Phaedrus and Phaedo. In the 10th book of the Republic too, he venerates those separate forms which subsist in a divine intellect. In the Phaedrus, he asserts that souls elevated to the supercelestial place, behold Justice herself, temperance herself, and science herself; and lastly in the Phaedo he evinces the