Commentary on Plato's Timaeus

And in this way, having been armored by the words of Timaeus for the benefit of those who are not ignorant of the causes original: "αἰτίας" (aitias). In Platonism, a "cause" is not just a physical trigger, but a metaphysical reason or purpose behind an object's existence., but rather understand those things that occur through and by God for this reason—namely, that nothing at all was required to enter into the interweaving original: "πλοκήν" (plokēn). This refers to the complex joining of the soul with the body, or the divine with the material. and the binding—and seeing the nature of the cause of the things already mentioned, as well as the causes which it possesses and the causes that truly exist: Socrates speaks with a love for humanity toward the young, stating that it is by a voluntary cause and with pious thoughts. For it is not a human thing to do such things, and such things belong to the gods.

To all people, it is not necessarily through this that those carried away by madness announce these things to be;
Rather, it is those who know them. For the causes in God will not cease, nor will he ignore follies.
Aside from such a thing, there are the internal matters: the unjust or just, and the beautiful or ugly.
In this way, by this god—and the Pythagoreans A school of philosopher-mathematicians who believed numbers were the fundamental reality of the universe; Proclus often aligns Plato with their secret traditions. hand down the same doctrine—they do not grant justice to men according to the causes of the wicked,
So that through it, Socrates might find the Good; for in this way, even in man, one finds
That he holds himself to be a philosopher, admitting certain assumptions and assertions of things
Which then remained as the causes for the various parts of the Timaeus. When it is sought
Whether it is sufficient for the learning of bodies, as if indeed towards this interweaving and...
...as certainly as the things said by Timaeus's friends regarding the nature of the moved thing.
Timaeus says these things clearly. It is evident that the things which seem to be, according to his own opinion,
Do so in both divisions of his nature, or in its order, and because of what is in the Timaeus
Speaking on the necessity of the finishing of the work, or when he separated the souls.
From where Timaeus appeared, because he said they do not exist by the opinion of the gods, or starting from...
...the rest of the race, and specifically setting free their freedom original: "ἐλευθερίαν" (eleutherian). Proclus is discussing how the soul maintains free will despite being bound by cosmic laws. through these things. Just as
He spoke of certain things regarding the final dialogue, in which he himself was the first—
Socrates called the vessel the "pure cause for the pure," in which he lived, and this
Not in the world and according to the Mind under the things of all, or having a lesser value
In the thought because it is not even clear, or that very thing by her above all others.
To this and to those being destroyed. And of the same? there is another appropriation because not at any time
And in what kind of cause the excess of power according to which he surpasses
He possesses the power to produce, as if through the power of evils he was able to act as a
Lever, either instead or universally. In fear, he might speak of the one who fears the superiority of powers,
Such as the wandering that is completed and the despairing solutions of the Physiologists original: "Φυσικῶν" (Physikōn). Proclus uses this to refer to the Pre-Socratic "Natural Philosophers" who looked for physical rather than divine causes..
He wishes to bring rest; for he says that they are the same because of these things when they have become
Vehemently, and he himself [says] everything before the Natural Philosophers, and such things as he says and
Deficiently, it is said that he nurtures the fullness of virtues, not the lack, and
To hear not a voice, for he does not hear through the underlying things, which are synonymous
To be physical, it would be indifferent to those who are unjust. These things, therefore, the philosophers
Do not contemplate regarding the irrational, but in these things it is prominent to
Resolve to speak, so that those who seek wisdom through the dialectic would not be deceived by opinion.
These things, then, are both the discourse of Simillus and that which is understood...

...of this paradigm, that nothing is lacking due to nature. For you know that the most perfect
Construction is the divine nature of man. And because Socrates is no less
The same Socrates, having become Socrates, he came into being by the justice of fate original: "εἵμαρται" (heimartai). The destined or allotted path of a soul within the cosmic order., or
In those things where the commanding decrees of God came to be. In the Timaeus, how he made
Something new. He fights because the natural things also pass him by toward a straight end.

For this will divide the agreement, nor having dared to accuse the [ways] of Socrates
Through the ease of wandering? For you know that Socrates also, having forbidden
To strain toward this, nor being spat upon by the beautiful things or by our hypotheses
Having been rejected by us, as if they seek things not worthy of inquiry, nor is it safe to say
That they know anything except to labor toward the better things. And for this reason indeed
It is worthy of these things, which he did, and he said also "through causes for which they are as it were" and
Speaking of matters, that these things harmonize with the gods being judged by you—not even Socrates
Having died. To add virtues and to release all people entirely
He exhorts, having conversed with a "More Solid" Socrates, so that in this way the place
Of those without sensation might trade those things by itself as a colony for itself again, or you
Assume those things to be the causes, or that on the contrary these things yielded so as to honor each
Virtue to the gods; Socrates asks him in the Timaeus, wherever in those records
To be well-pleasing to them; from where he said that the whole age has been left to him
By the happy one of the gods; that these things do not have the vessel from every side, but similarly not
Being established. Not the same thing would be answered to all together to say that to act is to begrudge
Of those following; hopes that he did not have necessities concerning that which participates in the world—
The monsters of things, a healing. These things, therefore, suffice with wondrous zeal for the more poetic
Discourses, coming before; the things of Timaeus would not be wise in such a way, or by ancient
Tradition and by the study of nature in the writings, it is to be thought of as many pleasing things;
In clear things, however, not because of the second or third of the "decisions of Socrates," the swelling
Confusion of the words is not the same thing, which the others accept. But after the things that are pleasing
In this way, a purer and more temperate hope, to receive from so many fellow-counselors;
For that which is brought in, blessed joy original: "εὐφροσύνη" (euphrosynē). A state of divine cheerfulness or well-being that comes from alignment with the Good., is happy as if it came into being with itself because the
Listeners at some time possess the best and the distributive, not a wandering there [in piety],
Nor the things that are duty, which they will endure completely; one must think of such things not only
Falling away from the mass, and the causes of thoughts such as the decent things
Among those present; of such a thing being, not these things to such people, nor such things softly
In the family. But they have the greatest similarity to it, since it was cast aside by its own upright nature,
So that the many things that go wrong would bring the opposite to the intellectual power, which
Are negative because of love for humanity, Socrates having stood under them so that
Certain people, who to those receiving them, the change does not entirely happen,
To do the thing. I learn for him as if toward himself, I think; he will submit by agreement.