Commentary on Plato's Timaeus

What does he posit as the cause of conception? original: "συλλήψεως" (syllēpseōs). This term refers to the "joining together" of soul and body, or physical conception.

For this reason: it belongs to the principle of the Same and the principle of Otherness. original: "ταὐτοτάτου" and "ἑτερότητος". In the Timaeus, Plato describes the World Soul as being composed of the "Same," the "Other," and "Being." For he saw that which is opposite, which through great difference does not cease its own unique quality, nor is it itself like the sensible world. If it is distinguished in relation to itself (and by the necessity of discursive thought) dianoia original: "διανοίας". This is the level of human reasoning that operates step-by-step, unlike the immediate intuition of the divine mind., then the cause of the Same is found in the things that follow. It possesses a difference in relation to the Other, which they say belongs to the lower state. Nor again does the primary nature of God possess a "greater" identity. For an equal nature of symmetry original: "συμμετρίας". Proclus views symmetry as a divine proportion that allows different levels of reality to communicate. would not exist without the purity of the divine will.

* This very thing, even from that outpouring of God, is equal to the divine mind; such a distribution and dignity of character has been assigned to the divine daimons original: "δαίμοσιν". These are not "demons" in the modern sense, but intermediary spirits that bridge the gap between gods and humans., to the forms and the substances hypostases. To the daimonic ones, as it were, but to the souls through such an approach and wandering ...? he rules each through an incorporeal and orderly procession, which does not happen by chance. Since even the use of the organ of each living being is "the Other," this is the cause of such an arrangement of the living being; each underlying cause ...? and of the body ...? distribution ...? and such is the soul's lot, reasonably partaking of the composite through likeness. Likeness in universal things exists by the constitution of the "Like," but in the female original: "θήλει". Proclus is likely discussing how the "Same" and "Other" relate to the male and female principles in generation. as if by the will of the envy here ...? of the ...? as if by the worthiness, it nevertheless turns its own ...? of the ...? of the beginning, so that it is the ...? as if toward the very thing ...? the ...? again the cause of the conception ...?
they descend ...?
and ...?
...?
...?

we calculate that such a thing is at a loss. Or rather, again, the soul ...? the descent original: "συγκατάβασιν". This refers to the soul's journey down from the intelligible realm into a physical body.; for perhaps when it arrives ...? similar ...?
it provides things caused by me ...?
remaining ...?
for the natures to become ...?
to stand ...?
that by power they accept the ...?
of life ...?
(as he says) ...?
* He gave grace, and by grace he shall give. ...?
you stand apart ...?
to be subjected ...?
to the good ...?
receptacles ...?

It makes asymmetry a great account, and again we speak of all nature together. But for the soul itself to permit the "murder of virtue" This is a metaphorical expression for the soul losing its moral direction upon entering the body. leaves them unaccountable ...?
which we calculate ...?
he considers ...?
...?
1 Note that this is the will of the Good. Plato says these things would not be hidden among the immaterial asyle dispositions ...?
2 things caused, again, and distinctively ...? the ...?
...?
3 ...?
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4 ...?
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5 ...?
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6 ...?
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7 ...?
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8 ...?
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9 ...?
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