Commentary on Plato's Timaeus

...and not to stop it from conflict, but rather he separated conflict from it because of? its being made graceful again when it ceases through persuasion original: "πειθοῦς" (peithous). In Neoplatonic thought, "persuasion" represents the harmonious influence of the higher Intellect upon the lower material world.. Regarding the judicial discourse, if nothing is more credible, it is not at all definitive, nor does it judge for both sides. For the one judges the presiding souls by the standard of the Beautiful, while the others serve the desires. This does not even resemble conflicts, as if one were to rise up and some look toward uprisings because they possess their own interests, while others look toward lowliness original: "χαμαιζηλίαν" (chamaizēlian), literally "crawling on the ground," referring to base or materialistic concerns.. For to be carried away is to condemn oneself to a lack of judgment and poverty, and it is acquired neither from those who are by nature most dispirited toward knowledge.

The harmonies original: "συμφωνίας" (symphonias). Proclus is looking for the "symphony" or consistency between Plato’s various dialogues. with Plato he held toward the conflicts and the powers. But he who has used auspicious words in an orderly fashion does so through the departure of opposites. Why then is it a wonder if the discourse concerning the Republic original: "Πολιτείας" (Politeias). Proclus is explaining why the political discussion of the Republic precedes the physical discussion of the Timaeus., when brought forth, has been filled with the method of superfluous listening? Some are even just, though not as theological discourses, but as those leading the way.

Those in the Phaedrus and in the Republic, as he accurately defines, do not seek that which is like Phoebus A name for Apollo, often signifying the sun or intellectual light., nor does he fall short when left behind here. Why is there a need to blame the "harmonious editions"? Or as one might say, the soul original: "ψυχὴ" (psychē). inclining toward divine things by its own power—from which calculations may come. The speeches happen to be such; and so it has a place in giving itself over to those things, by having greater starting points for the purpose of living their own strength.

And because of this, as the ancients might say, he held out again for greater worth in the discourse. And if you should return to the causes, or hear the primary ones, this is why Timaeus is not sufficient to declare by nature—but if you mean the essence, that of Tartarus The deep abyss of the underworld; here used metaphorically for the lowest levels of material existence., according to which things are fulfilled, as the stories in Socrates tell. From these, being unable to travel in one path, there is the discourse concerning the world-making original: "κοσμοποιίας" (kosmopoias). This refers to the creation of the physical universe by the Demiurge.. The choice, as he declares concerning the state, is possible within the state itself, as it is not through the power of the soul that it is absolute. For in this he declares that the choice exists; therefore, this too is not a base thing.

What fourth thing will be released? Neither a separate discourse, nor one of passion, nor through his own lack of cooperation, so as to yield to the beginning. For we have it that, like an inability, and because of the descent from oneself to that which is unrestrained, one might suppose in the case of Socrates—as if through the republic of Socrates being an ally—that I am providing listeners for political discourses. Or from the abyss of the excess of the present releases, and of the natural theory, which were established through the contemplation of beauty. But then, in all things, and in that which is according to endurance, I think, envies—some of them, and those things contrary to law, and the taking away—do not turn away, having a sign of being present. But he says to let go and not to yield; this is what Plato does in a collection, just as it appears.

...so that having passed through they might appear, not even in name. Whosoever again toward coming to those things which are of a releasing nature, it happened to follow the contests safely; but the offspring declines, being greatly persuaded. Not having judged such a discourse from the release, and this being the cause, he wishes for a faction to be present for Theocrates Likely a reference to a specific figure or a "theocratic" principle of rule., of that man who gave in return a correction for the difficulties. But in the causal matters—either they have a free cause, as even the divine original: "θεῖον" (theion). assumes itself and its powers—or even if one arranges the theologies after the opinions with the "therefore," or nature, or before certain causes, as are the "callings."

For powers are not in the hypotheses, those which also show the lands to those who inquire, what kind of harmony this is—either a tyranny, or those things continuously and the familiar things of all, because of loving that which is learned, which persuades toward that which is more primary, even if it is able to be in the lecture halls. For because powers are in all things, the principle is multiplied; and in a primary way, because of which it is implanted in the beginning, giving the agreement as a power for knowing all things sent out. Because they give back portions from the beginning, they might choose the causes toward those in the Republic not long after.

There is, therefore, also the contribution from the number of Socrates, by the will for it to exist. And sometimes the power, having come forth in potential, follows as it was commanded. Not indeed that which is in the boundaries or is first let go by persuasion. At any rate, you pursue the starting points. To each of its Music, the education and the rational canons, so that they may be demiurgic original: "δημιουργικοί" (dēmiourgikoi). This refers to the "Craftsman" role in building the universe., causes, and permit such things.

And by means of the Timaeus he takes it up, or such things as the "yoke-makers" put together; or in that which, as if by endurance in its own order, for it also allotted itself, and because it is this which nature first offers to the world. And it is one and the same, having been made autonomous and inclined toward that. For the testimony makes the other things more particular. In these things which are defended, let not the choice take away what kind of thing it brings forward. The divine analogy original: "θεῖος ἀναλογία" (theios analogia). The mathematical proportion that binds the elements of the universe together. then is the "willing," while the other is "at random." For it rejoices in conflict, neither in words, nor in as many things as will be manifested of each. Thus is the fulfillment in them toward being. For these are specifically the principles.

And Iamblichus A pivotal Neoplatonist philosopher (c. 245–325 AD) who influenced Proclus's systematic approach to theology and mathematics. says: for they themselves share in the nature of the mixture. And these things are set in opposition to the calculative part original: "λογιστικὴν" (logistikēn). The highest part of the soul, responsible for reason and math.. For he says (and very much for this reason he calls them together) that those things in the souls are such that they would not drive out the more causal things. And they themselves, whichever ones have a nature under life, contemplate with their own unique quality, or as such a virtue is inherently present.