Commentary on Plato's Timaeus

...harmoniously, then, is the life of all bodies. Regarding this, it is also persuasive to declare, as it was said of old among the ancients, that he says one shall not know. It is the task of those who educate to persuade against oblivion; for it is not possible for that whole to come into the light from afar in any other way, except insofar as it is near to that which brings order. For the living being according to nature is not like the gods, nor will it be like the gods or even similar to God. For he says that which is nowhere becomes present in the world. Such a thing, then, is to have the advantage of the preparation of the individual over the advantage of the whole—the whole, that is, which was possessed by the gods in a divine manner. According to this, they appear through the virtues original: "ἀρετάς" (aretas). Proclus views virtues not just as human traits, but as cosmic powers that align a soul with the divine hierarchy., or even as the work of the providence of my gods. Because of this, the distribution of portions and lots from the Good will result in happiness original: "εὐδαιμονίαν" (eudaimonian). This refers to the state of being guided by a 'good daemon' or divine spirit.. These things, therefore, are according to the Intellect, whenever they are under it, and not even if the things in the entire world were in bonds, so that for the sake of the good and the daemon, this happiness might be the cause of all things; so that they might remain primarily directed toward the whole.

• For it seems to the gods that the soul is not many; if it is good, it is simultaneously powerful. We must be philosophical original: "φιλόσοφον" (philosophon). In Proclus's Neoplatonism, the "philosopher" is one who seeks to return the soul to its divine source. through the whole, so that in this way both parts might be able to face whatever they happen to need.

• Or rather, the spirited original: "θυμοειδές" (thumoeides). The 'spirited' part of the soul is associated with the warrior class in the Republic and the protective, 'guardian' powers in the cosmos. part fits the philosopher in such matters. The auxiliary virtue is the guardianship of one’s own; even as it is most private. Temperance original: "σωφροσύνην" (sophrosynēn). This is the virtue of self-control or 'sound-mindedness' that harmonizes the different parts of the soul/city. also comes to be, and the positive kind; for thus it would not make one perceive so many things. This is also found in the names of it. And the cause: things would not be well-ordered except for the sake of order; and the heaven must again become the decoration of the world. For that which is like a daemon, or in all ranks and in the seniority of the guard—either a tongue, or that which belongs to each rank. The same belongs to God; and it is under the guard of the gods, and as if under daemons; so that they are always causes by their portion. Even upon the wings; and all things that are greater. The comprehensions, the commands; for they would be guards. This relates to each god: the receptions, so that their portions might be there; and those things in the middle are suspended toward the one who is hung. On the one hand, the philosophical god, insofar as it relates to the "well" and the "again," and on the other hand, the virtue of each. From this it is named, or in names and enjoying reputation; and not the portions or those who are good according to themselves. For what they do, they do for God; as is right. Through the whole of the "all" through which it is joined together. And toward the signs: the virtues of God. Because of these things, the causes: first, that it shall not be. Taking up portions of the whole again, they are temperate by nature; both joy and the cause of what is moving well. And to suggest a settled state, they vanish instead of the causes.

• To the wise man, then, gymnastics, music, and the branches of learning are fitting; these belong to them. And to be present in all things...

• The voiceless reason does this so that it does not do everything. Being divided, either a demiurgic weaving happens for it, or a division. And that some things exist for those who are perceptive, or a decoration; or by power. Just as the decoration is; for it is not established through the remainder, it does neither—things being different and set free. And of communion or of education: let it indeed make peace, for the sake of the...

...and to each in relation to the whole, because this is not productive of a city before this. And the rumors are not immediately regulated through music and gymnastics The traditional Greek education of the body (gymnastics) and the soul (music/arts), which Proclus interprets as tools for balancing the physical and irrational parts of the soul.; or for those who rejoice in the same. This: and the things in front, to the extent that they are visible, well-portioned, and successful, they complete the affairs of the spirit original: "θυμοῦ" (thymou)., just as he well says. For being scientific by power, he restores worthily to all. To each of these, he gives a gentle word, as we said. Gymnastics then, and music: the intellect, if they let it go. And to be secure; from which the most shining of beings, or toward those who do not have all the things of thought, they do not become forgotten. Who then is this? Quickly: the angelic original: "ἀγγελική" (angelikē). Proclus uses 'angelic' to describe the high-ranking spirits that carry out the will of the gods.; or the gymnast and the musician. And yet one might dare this in every guardian. Either he obtained it by lot or by art; for if it is not the greatest thing, it either fulfills each or toward himself or the things near him. And in the "all," with the gymnast at the beginning; and it would complete the harmony. For either it rhythms everything well, or it sets it in tune and moves it. It understands; and the self-grown, like a seat of the good in the whole, and to find nature. Because of these things, indeed, the things of the good were present. Or that souls become rhythmic and well-proportioned; then nature, motion, exercise, study. Just as in the same place, the animals of the heavens and the receiving of nature, to obtain by lot. These are the causes; he says so correctly. But always in the eye: he names it; over the principles of the whole body. He understands; or the grace of life. Or to become Roman in its dwellings This "Roman" reference likely refers to the political order or perhaps a specific late Neoplatonic idiom regarding the 'citadel' of the soul.. For just as there are many parts; if in the soul of the heavenly beings, and in justifications. Or as he said: to name or greater than Zeus and through the spirit these things by number. So that as is holy, either by this shape or in a shape. And from the saying: not their own desire. Or having become self-governing; nor others themselves. Nevertheless, the human being in the cause according to essence. Or the circuits of the whole or those around. Or from where virtue comes. Or a shape; where it is, or an indistinguishable leader. According to which, having been restored; and upon this before the middle of the whole again by the cause. And from there he says, through the parts of which the world is in the sciences; he sent causes toward it. Through these, gymnastics again encompasses these things. In the second place, through music he gathered them into temperance; and for indeed many...

• Regarding this: neither these things. It was said that there should be neither gold nor silver referring to Plato's rule that guardians should not possess precious metals. Proclus interprets this as the soul being free from the "heavy" and "material" influences of the lower world.; nor anything else, but that which you once brought as a possession.
• And first, he manages from what is provided; and generally the cause as it stands over. Or from the beginning, the private things are the same with the... or even private ones. The cause then is why gold and silver dwell, or how they have them; and from where they are dedicated to the gods. Because of which, the scales; for one must treasure up, wanting both from without and the abundance of what we have. Or even if the same things are sent out from the whole. This wealth is often that which comes from the gods. And it is for the sake of choice; if these things are not so. But again, it is a passage in heaven.