825 . 2095.

PROCLUS THE SUCCESSOR ON THE TIMAEUS OF PLATO: BOOK ONE.

original Greek: ΠΡΟΚΛΟΥ ΔΙΑΔΟΧΟΥ ΕΙΣ ΤΟΝ ΤΙΜΑΙΟΝ ΠΛΑΤΩΝΟΣ ΤΟ ΒΙΒΛΙΟΝ ΠΡΩΤΟΝ. Proclus (412–485 AD) was the "Successor" (Diadochos) as head of the Platonic Academy in Athens.

The purpose of the Platonic Timaeus is to embrace the whole of natural philosophy original: "φυσιολογία" (physiologia). In this context, it refers to the study of the entire natural world and its origins, not just biology. and to consider the providence of the universe from beginning to end as its primary subject. To those who are entirely devoted to this discourse, this will be manifest; for indeed, the very writing of the Pythagorean Timaeus Proclus refers to a text attributed to Timaeus of Locri, which Neoplatonists believed was Plato's primary source. concerning the nature of the universe bore this distinct title. It was according to this that Plato, "Writing the Timaeus," both named his work after that writer and sketched it out as a commentary so that we might be able to recognize what the true Timaeus had solved. In this same hypothesis, Timaeus teaches in a detailed way about the cosmic order through the Cause original: "αἴτιον" (aition) and the Paradigm original: "παράδειγμα" (paradeigma) – the eternal blueprint used by the creator., showing natural philosophy in a concise yet universal progression as its aim; and yet the goal and the paradigm are fulfilled through these very things. For these elements are superior to the standard limits of natural philosophy. Simple things are prepared for composite ones. Regarding the things he was speaking of: these are nothing in the case of subordinate effects, but they appear as the self-working, ancient-form causes of nature.

Hence, it was fitting for the discourse to be presented either plainly or worthily, for it is necessary to speak of the explanation of causes. Not only Plato, but also this Pythagorean philosopher—dwelling upon the contemplation of nature—says that it is possible for one who understands the presented opinion to "borrow" in such a way through keenness of mind. For one must either speak of natural things or tell those who cause trouble to be silent; for he claims that those who occupy themselves with matter original: "ὕλη" (hyle) and material causes have synthesized their views. Others speak indefinitely, or of when these things live, and he brings none of these forward as signifying the truth—certainly not Plato. These things, even in the account of the Cause, must be accused of being unworthy of being called a "cause."

These things concern the cause from which things generated by nature are perceived. Of these, Timaeus considered the exemplary The "ideal" cause. and the final The "purpose" cause. causes. He believed that many of the Physicists The Pre-Socratic philosophers. before Plato spent their time on matter, failing to lead the account of what is generated toward its necessary causes, as if those material things were not themselves causes, or as if this living being existed by chance; they lack the primary and sovereign causes. They blame certain causes and "ethers" for things being generated, as Socrates says in the Phaedo. A reference to Plato's Phaedo (97b–99d), where Socrates expresses disappointment that earlier philosophers like Anaxagoras used air and ether to explain the world rather than Mind or "The Good." Plato did not intend to abolish a single one of these material factors, but rather to show that they are not the most sovereign cause, and that the Form is more significant.