Commentary on Plato's Timaeus

...to grasp from the good creation original: "ἀγαθῆς ποιήσεως" (agathēs poiēseōs). Proclus refers to the Demiurge’s act of making the world. whether the same causes should be placed over all less authoritative things, and these over those, or whether he said the less authoritative are for those more authoritative by nature. Yet there was no dispute, except in part, whenever those things are less by their lower status and by the superiority of their natures, less so those that are by their own nature under another vital breath original: "ζωτικοῦ πνεύματος" (zōtikou pneumatos). This refers to the life-giving force that permeates the cosmos., even if it is similar, just as we have already shown in the case of light-bearers; as if it were a fabric of breath or a stretched hall for our lamps, and from there more varied than according to the goal. Since there are some who err, who possess a partial body or other things, they stumble in using what exists in the sequence. To what sort of thing such a power comes upon living beings original: "ζῴοις" (zōois)., so that nature might prevail, having created even before the body, even if what it suffers is with the body and the world, since it is possible for some to distinguish between nature and the whole. But nature, which fits them together, is the complexes, and both are good, as they are defined by the primary causes original: "ἀρχικὰς αἰτίας" (archikas aitias).. Whether it is established or not that it is a form of the body, as each holds indistinguishably through itself toward the better. Fourth is the nature of Life original: "ζωῆς" (zōēs).; whether indeed it must be so or otherwise

Even if you who live are especially said to be for all living beings

according to the most upright principles and those things under it, let it not extend toward the better even for itself. It would be marvelous to show it in that way, as it is given over even toward such living beings. As for the Mind original: "νοῦ" (nous)., and indeed the concept of Life, it is the demiurgy of all things as a secondary but creative original: "δημιουργικήν" (dēmiourgikēn). force. However, it is not opposed to the partial and the part; it manifests the colony of life and power. Whence from all things comes that of the creative cause, not from one and the whole being made as a cause for all...

Regarding the political discourse

And as for the political discourse original: "πολιτικοῦ λόγου" (politikou logou). Proclus is referring to Plato's Republic., already it is a divine living being from itself, mixed into what is necessary; through all laws, its existence appears joined to the cosmic demiurgy original: "κοσμικῇ δημιουργίᾳ" (kosmikē dēmiourgia). and the things from it are not madness. Just as that is an image, it has come proportionally to it. Therefore, to investigate the mixture of existence is necessary. One person assigned it to the same divinity or from the same, or to the one nature toward it and all the other causes; the rendering of the necessity of life to that whole. As it is given to contemplate in the immobile lives original: "ἀκινήτοις ζωαῖς" (akinētois zōais). These are the eternal, unchanging forms of life in the intelligible realm., and even the slave, for by the same fortune from it, it must first be like our world. So that the reference of life is to say it is under the other things in the world, either the first life or already a tongue has been arranged. For the division original: "τομή" (tomē). itself, as nothing is somehow separate, but the cosmic demiurgy is arranged by itself, so too are the other things, divided by powers. For just as with the nature among us, or the living being from itself, it is necessary for it to be prominent, the middle of the gods original: "μέση θεῶν" (mesē theōn). Likely referring to the World Soul as the intermediary. according to the substance itself or life, and of all the administration...

...it is possible to be lost, or let us make it something nurtured and sterile. In the whole, one can also take the things from the cause of error, all again proportional to where it moves and walks, just as in the great world, so in the small original: "ὥσπερ ἐν μακρῷ κόσμῳ, ὥσπερ ἐν μικρῷ" (hōsper en makrō kosmō, hōsper en mikrō). The classic Hermetic/Neoplatonic macrocosm-microcosm analogy. and in these worlds themselves. He honored what is under it, because it is both above and below and not in the same place together. For this is the work of a living being: to be everything. It is not its work, therefore, to have proportion and that of distance—you might obtain it—and after many things the more positive and partial. The protective power original: "φυλακητικήν" (phylakētikēn). Proclus links the 'guardians' of the Republic to the protective forces of the soul and the cosmos. of necessity, which either by autonomy or even fills the needs of the body. The spirited part original: "θυμικόν" (thymikon). One of the three parts of the Platonic soul., which is also harmful to the animal, and a perfect cause; but it is more difficult in ourselves, the harming, yet this too is protective and royal original: "βασιλικῶν" (basilikōn). The spirited part, when aligned with reason, acts as the enforcer or 'kingly' element of the soul.. Indeed, it grants life as if by a total hope. This is like the knowledge of the cosmic providence original: "κοσμικῶν προνοίας" (kosmikōn pronoias).. And the divine "Good" is outlined as being in the middle of everything, and its leadership must be established. That which is a cry or a tongue, is a better safeguard for the creature of the sea. Nor is there anywhere lack of a guard, as it has the most even of the day. Nor is anything entirely on the earth, but not even in the heavens and the stars, where there is cosmic discord original: "κοσμίᾳ πλημμέλεια" (kosmia plēmmeleia). Literally 'out of tune,' referring to disorder that demiurgy seeks to resolve.. Providence original: "πρόνοια" (pronoia). seems to be of the guard, as are life and knowledge, and the things within; even if the living being has a distance. Of the farmers or the city, the rendering is to be humbled toward the worse, or that nature of the divine. As if it were a marriage original: "γάμος" (gamos). Often used by Proclus to describe the productive union of divine principles. from itself, in which it fits and makes all things. The unutterable or the female, and the cause of all things in form. Whence, as full of suffering things, it is not fitting. So that it is in fullness under the divine. And it is not even necessary for its own to be lacking. Whence also everywhere health; standing or moving, or even the sufficing. Because of this, the power is unceasing and untiring, which is with the providence along with the ruling power original: "ἀρχικῆς" (archikēs).. For by the providential order and the peace of the Muses original: "μοῦσαν εἰρήνην" (mousan eirēnēn)., and the habits, and all things, and the royal things. Therefore the authority original: "ἐξουσία" (exousia). belongs to the divine, both of acting and governing. And of the vital, it will come to its own, just as that former one remains first and incorruptible. Man is not the creator, but it is a work of God. For through all life, by the order and the nearby or by knowledge. For lordship does not create. But if we pay attention to it and to the city, to which it thinks both the military and the rule. In the city, like a learned guardian original: "φύλαξ λόγιος" (phylax logios)., perceiving that which is about to be born; she is the cause for man, the guard to adorn herself with him; by the Graces original: "χάρισι" (charisi). The Charites, symbols of beauty and harmony. and by education original: "παιδείᾳ" (paideia).. So that it is not what is undesirable to the living being, as it is for the one who has the care of the seasons to look after them, and all such as are in this kind, as if not to conceive with a guard. And the harmony of the whole original: "τοῦ παντὸς ἁρμονία" (tou pantos harmonia)., in which the secondary life is used, and it is itself a care. As it is a private part of the things set before us. Just as political matters were served, it is asked concerning the political woman original: "γυναικὸς πολιτικῆς" (gynaikos politikēs). Referring to the role of women in the ideal state of the Republic..

Even if nature gave there to the woman, and the man stands at the head

Glossary of key terms used in this passage:
Nature (physis), Life (zoē), World (kosmos), Political Discourse (politikos logos), Demiurgy/Creation (dēmiourgia), Providence (pronoia), Authority (exousia), Political (politikēs), Woman (gynaikos), Harmony (harmonia)