Commentary on Plato's Timaeus

Of these things, some are causes, and others are secondary to the causes of the things produced by the
Creator original: "demiourgos"; the divine craftsman who shapes the universe in Plato's philosophy.. in the Living-Being-itself original: "autozōon"; the eternal paradigm or intellectual model that contains all living things.. For this reason Plato also said they would come to be: if one is nature, then in the beginning of those things prior to bodies, this is both
good and a principle. in the heavens [and] the stars?; and the limit
of the incorporeals, of which these are the breadth; it is full of irrefutable reasons original: "logoi"; formative principles or rational structures that shape matter.,
and the things upon the world exist according to nature. The mortal race does not seem
to possess its existence in any other way; for even
the bodies, through their participation in beauty, being are incurable [longings] for the desirable gods
unto the whole world. Not to their exchanges; and the heaven,
while participating [in life] through the need for those things; for they do not live [simply],
they govern through the heaven; for all things in succession are in under? harmony
with the wholes. Being such, she [Nature] is enveloped and [moved] by the life-generating
God. But perhaps one should not doubt nature simply as it is seen.
All nature, both as a whole and in every part, exists in a state of permanence original: "monē"; the Neoplatonic concept of a principle remaining fixed in its own essence even as it produces effects., and the cause of the whole being managed proceeds from it. Then those things are not remembered but are particularized,
of unceasing [lights] without hindrance; and every living thing breathes through grace.
This grace remains even for a day that is made eternal for the
world. As the things in it [Nature] vessel? are held together by cause; for the whole
of nature adorns beautiful things is adorned of which both in words and deeds, as the Oracle original: "logion"; likely referring to the Chaldean Oracles, which Proclus frequently synthesized with Platonic thought. says: the heaven which
we say is seen, drawing down the sun and the sprouts. By which
he wishes for those of the divine Creator; as if reaching up
to these as fertile sources; and these things bring joy to the creative Intellect itself. Not
by chance; nor by the nature of the wholes; he would speak correctly because of the aforementioned
causes; the creative Intellect is over other things; it is beyond the
subordination of all things, yet it does not speak in this way alone. For he introduces [the idea] when
the whole Creator remains within himself; not being entirely the act of
creation, but participating in power. The books of men and
are thus arranged. Theodorus Theodorus of Asine, a Neoplatonist philosopher who proposed a unique tripartite division of the soul and the Demiurge. said this, which he added according to the argument.