Commentary on Plato's Timaeus

...of those leading. Others suppose the efficient cause original: "to poiētikon" — the active force that brings something into being and the paradigm original: "to paradeigma" — the eternal model or blueprint used by the Creator afterwards

but it is not that many of those who wrote about nature concerning Plato concerning matter but
are seeking. Some say one thing, while others say another, substituting various principles. And weaving together the same [ideas], as it seems most beautiful among those before others to see the Intellect original: "Nous" having fallen?
as the cause of things that come to be. Yet, they make no use of the
Intellect in their explanations. Rather, they blame certain "airs" and "aethers" as the causes of things that come to be. As many
as even claim or say. And those not falling into these [views], the thing to be chosen
or all? the things for others of them well to be cured. And that which does not tend rather into the same for?
would be natural things. For they are those who do not know the origins of names,
since they completely miss the efficient cause. Just as when someone [describes] a harmony
and intellect?, but in this way some take away from them their active power. And [they claim] that they are not
efficient causes. Not seeing the rational principles original: "logous" — the underlying patterns or reasons within them, and at the same time [ignoring] what we do toward them;
but another thing happens by chance or by "walking together," as one might say, through all things
which he admits [exist] before the natural efficient causes, before nature, if? but only
those things in the realm of generation original: "genesis" — the world of change and becoming we consider. Regarding eternal things, it is not necessary for all to be flames indeed, as
we see. They take a wicked view if they think the whole heaven stands by chance,
declaring that it prepares? itself for chance. But only Plato,
following those who came before him, assigned even living beings as causes of natural
things; the all-receiver original: "pandekhes" — the Receptacle, or the material substrate of the universe and the innate [nature] always? will be persuaded, serving
this and acting as causes for generation. But before these, they distinguished the primary causes:
the Efficient Cause, the Paradigm, and the
End original: "telos" — the purpose or goal for which a thing exists. And for these reasons, then, standing before the perfect Craftsman original: "demiourgō"
where you might not leave out the cause toward? the Good. And the
Good, from which all things are made, has been discovered. For toward the whole
of things being moved in? toward the ends nature? the moving powers
neither render themselves efficient, nor nature, nor the Good, nor that which preserves. In all
things the non-efficient causes but?, and among those there are no necessities. And like
the co-causes of natural things, which remains an addition to the true causes.