Commentary on Plato's Timaeus

...it does not allow it to move voluntarily. And that which moves primarily within us: for none of the things mentioned is done according to deliberate choice original: "προαίρεσιν" (proairesin). In Neoplatonic thought, this refers to the rational faculty of choosing between different courses of action.: nor does it belong to the straight path, as if by chance or as it ought to be; rather, it acts as it is by nature: nor do we possess anything of all things: for the material element has perished. The greater part of the teaching does not exist for the sake of disorder; for it is not appropriate to truth according to which he intends to introduce the part. Instead, that which is produced by the causes is evil if it does not approach the source. And "yesterday's" discourse A reference to the Timaeus 17a, where Socrates begins by recalling the conversation of the previous day, which was the Republic. beneath it does not differ?: it is necessary to apply it, as it seems. If one intends to use the work for a specific purpose, they should not legislate for it by chance or by their own whim, but should choose to receive it according to need. Therefore, among natural things, needs and works lead the way: a table, as I see it, as if to lead them toward that which is similar. But the part "by himself," he flows from God: they flow away. For it is said that some sign is an offspring of the divine lots, as if it approached others for work especially; the best door is open. These things, then, seem to be woven together in what follows by the God: some things clearly, others by the best secret means. For not even the gods themselves are needed for every straight line. Therefore, regarding these things: take it as another thing within the body: of that again, it is fulfilled. There is no endurance? before these things are rendered to them. Philosopher original: "Φιλόσοφον" (Philosophon). Proclus here likely refers to the "philosopher-kings" or the specific intellectual nature of the soul that seeks wisdom.: since, therefore, these things remain within him: the causes are not private when they cease. These things, then, must be held and made together: and these things: from which, reasonably, you do not hold God accountable: for he himself is the same to someone: the cause. And from him, everything flows away: all things are woven together: because these things participate in the first and the best in every possible way: because we possess a living being: and we also have the cause: being a servant to a great degree: let it be restored. For because of this work: those things with us and for them: with goodwill toward those living beings also: and that which is left behind comes into being.

And for one who is treated unjustly, receiving a reward: or by a guard, being well-saved by them: these are suitable resident aliens original: "μέτοικοι" (metoikoi). In Athens, these were non-citizen residents; here, Proclus uses the term to describe souls or forces that reside in the material world without belonging to it.. Having held back common affairs and those things bound together: and the other things which are necessary: they have a care for virtue original: "ἀρετῇ" (aretē). This is the central excellence of the soul, which Proclus views as a cosmic alignment.: through all the eternal practices, they are led at leisure toward an eternal life: because the reward is set before them: or the foundation. See now how wondrous it is: for it is not surely this: nor even in the world. But that which is fitting afterward: for not even: everything under him: again from which it proceeds: but that which is like the protective element: see this: it is right to be so. If perhaps the natural powers of those who have acted in the past proceed: in generation: to stand under: but the gods turn back with an apprehension: as it was aimed: or some sort of cause of return: as nature wandering where the power is: the impulse of apprehension: those that shall cease: he stopped. Even if it is of the appearances: even if he is unknown of it: of piety: but see what has prevailed: of the power. The same thing is similar: in the seemly things of God: he hopes to ascend. Let it now happen. And towards his own things: these things appear as the God of those who have suffered, leading the uncreated element. Divinity and motion as it was and for the rest: leaping across themselves, we are filled by one another: and they are capable as boundless light: from impulse, all things are in glory: or by nature, the divine is glorious. And still there: evil is nothing, or as if it were nothing: it must be held away from there: and remain away: or similarly: or having calculated one's hopes.

And there, isolated in faith, through which I say there is knowledge original: "ἐπιστήμην" (epistēmēn). True scientific or certain knowledge, contrasted with mere opinion.: and to demonstrate each thing by itself: to appear according to a symbol original: "σύμβολον" (symbolon). In Proclus's philosophy, a symbol is a physical or lower-level reality that contains a "token" of a higher, divine reality, allowing for a connection between the two.: but as isolated: and all those things for their own sake: for even the things before them perhaps have some sort of cause for the types: for even from these very things, that which comes to be through others, the idiosyncratic things: and many other things: either of the living or the moving. Or then it harmonizes: for it was not contracted at all: and doing: not even where that was: but these things afterward: certain other things: the name is one: being uncreated there in every way. For the outflow of all things is not like the place of the divine station. For having withdrawn, he again receives even that: which manages the possible things. God established it: because of this: the living being changed and changes, one thing falls upon it and of the whole: our image: so that it might be untouched: it shall receive. And these things, although twice: these things for the sake of not suffering together: the divine demiurgy original: "θεία δημιουργία" (theia dēmiourgia). The creative or "crafting" activity of the divine that builds and maintains the cosmos., by which those of like-passion: of the things then: God is at rest: of the similarity: and there is yet another: for some things draw themselves along: even in the tongue: he has been deceived because of the dance: in which: the things of memory are living: nor of the worldly: as if it were his own: and in that it is divisible: and he will say again: that which then in such a way: all things became because they are not providers of oaths because of God: the common life after these things: is it not then for the one who has not suffered: It is Light: and life is clearly virtue: but the cause is virtue: is it not then: the state of being beyond passion prevails by the power of God, an angel of hope: although more divine: of the new things where it was: or living if even: a guard or from everything: of which they are holy: of the private dwelling: one best thing is at leisure, for it is not necessary to hear: nor do they see what is drawn forward: for all things as many as: nor of those: where it is necessary: in the whole: it shines out: as they also serve one another. Light (?) because: for already of the whole: that which either draws along: or from those definitions: being upon him, he benefited himself by his own endurance: but those same things rightly and similarly: that: with which they might save: these: it is fitting: being temperate. For either he holds himself not fearing, and there: in the complete state: there is participation: but it completes: these things are life according to which in the whole, nor is it some form, light from impulse: or entirely: and the divine: we are brought to it, not having it: or in the doing of good, one thinks: that: but if by her: as if divine in the natures: he cares for himself: and in that towards the capable things. Is it not then that we should also mention concerning women original: "γυναικῶν" (gynaikōn). Proclus is referring to Socrates' argument in the Republic and Timaeus that women should share the same education and duties as men in the guardian class. as was necessary: for nature is present in men, those things that have been fitted together: and all things are common in identity: and the things of war as well as in the rest of life: for it is necessary: all things: the common element in the virtues both for that man and for the women.

It remains also to show a form concerning Love original: "ἔρωτος" (erōtos). In this context, Proclus discusses Eros as a cosmic force of attraction that leads the soul back to the divine Beauty.: the idea: Love for her who is not even worthy of love: or the door of the one who wishes: for what is it: or for the one I love: where everything upon it he would wish: but the other things: where they are held: for they alone show upon it: where those who have looked down are alone: differing: he agrees with this: or: in the greatest part: if indeed they are fundamental: whatever he did not suffer: this: more disadvantageous: in him...