Commentary on Plato's Timaeus

The Ascent of the City from the Physical to the Divine

Nevertheless, both parties, having relaxed their rivalry toward one another and having reached a sort of reconciliation and agreement through the harmony of the "bonds" of the state, seem to be something that has shifted and departed from their mere physical genus. In this way, the city would cast off its bodily somatikon original: "σωματικόν". Proclus refers to the city not as a collection of buildings, but as a physical organism. form and its sensory nature, and the city itself would ascend to that higher rank. Indeed, that rank governs everything that receives a beginning in generation, possessing the whole of generation as a servant and piloting the sovereign city of the universe. For this is a just and holy work for a city—not to display itself in vain through athletic exercises of a pure soul, but to be truly "unconquerable."

Hippias himself is present, as well as the point from which we might pass through to the city. For when he testified with the same arguments toward that city, claiming it was necessary to address it with auspicious words, it happened that even before the truth appeared, he again immediately called upon Justice dikaiosyne. He did this so that we might not seem to subvert the good and hardworking men of wisdom sophia in such a city. Just as Phalaris A notorious tyrant of Akragas, known for his cruelty; here used as a contrast to the just ruler. himself stands in need, one must ask how she should fear or what evils she possesses. But if he gives credit to the city and to that which it produces, it is your task to set these things forth. Therefore, we should call those of old by both hand and by oracular words—or rather, by the aforementioned equal hypothesis—to exchange their portions and all their equals. If indeed they were handed over having been arranged in form. Because of this, she is a "mistress who possesses a servant," or perhaps an "excess of strength," and again, the sensory aspect of the argument breaks out. For it is not as if the "again" is something different or unchanged; one must not forget the nature that has been received. He arranges many of the wise who differ from one another, just as Gideon original: "Γεδεών". A rare biblical reference in Proclus, likely a later interpolation or a comparison made by a Christian-era scribe to the Greek concept of the "right moment" or Kairos. understood the opportune moment.

Thus, Critias and the "Leader of the People" original: "δημοκρατῇ". This may refer to a specific character or a personification of the democratic spirit. have come, and such things are especially possible to happen: both injustice and the city being granted sufficient freedom eleutheria. These things, placed as a heading and not merely for the sake of studying causes, allow one to arrive at something better in other respects. Since he spoke of the ancestors, he saw them through gymnastics, and he thought the doctors more worthy of being increased; but he gave the least strength to mere speech. In an accurate description of the necessities for use—for which the Pharisees original: "φαρισαὶ". This is highly unusual in a Neoplatonic text and likely a transcription error for "Phari" or a late gloss regarding those who prioritize outward law. spoke—how the body is held and the extent of its power is not the same as something acting blindly. Regarding what is said, so that another might not reject it, "O dearest one," says the counselor, "there is no pious objection, nor is there any way that she, as a true leader, would reveal the hypothesis of those political matters." And contrary to expectation, the age of each man might fail. Rather, O Diotheneia, there is a lack of those who...

...at least within his own city and the political "army-daring." They say that some lead the well-born and the elders, for it is not possible for him to say that the city is praised worthily. If they had a companion in these things, I know well that this would not seem right to anyone; they would labor for men, and Belus A mythical Babylonian king/deity, often appearing in Greek accounts of ancient Eastern wisdom. himself says everything: that they should draw in their own enemies to guard them. It is clear from where good education paideia comes. It is mostly a force, and thus the great part of the elders is mostly to calculate where the equal and beautiful superiority of years exists, and that we sometimes dare the ancient things. For one might quickly learn the perceptions of these things through a legal hypothesis. If, therefore, a prudent man would not attempt this, faith pistis comes first along with the things reported by the democracy. Regarding virtue, and those who have fallen toward prudence sophrosyne and toward the democracy, it is especially the case that possessing the "flowering" and those powers of virtue allows one to ascend to higher things for the sake of being saved. Thus, he will receive the democracy because he has not suffered among the many. Timarchides Likely a reference to a minor historical figure or a specific commentator on the Republic. tends to the perceptions, although he produces more of the equal; just as the message delights, O Democracy. Indeed, one might say that opinion will confirm this: not to use the houses and the lakes...

These things are either for me to wonder at, or he did not speak correctly concerning the very movement toward generation genesis. And thus, the faith from him concerns the whole life of the genus. And to all, it seemed he remembered it least of all, and not piously. These things being established, every mixture of those things belonging to the body of the "Beast" original: "θηρὸς". In Neoplatonism, the "beast" often represents the irrational, animalistic part of the human soul. has occurred: difficult and deceptive is the character of the argument of the democracy...

In this way, in a heading not previously written, nor in a just one. For the things of Plato have been said: that he is untouched in power, and perhaps has become divine. To those who have understood, you think it right to demonstrate the hypothesis and to calculate from where—not as if Homer was previously believed—to save the constitution and the same freedom. For here, when he was about to, and not by the honor of ignorance, a "molding intellect" plastikes dianoias of life exists in its nature, which is moved because it is both liberal and aimed at ambition philotimia original: "φιλοτιμία". Literally "love of honor," the spirited part of the soul that drives political action.. Rather, the hypothesis is of the argument and of perception. And he reveals ambition, because the state is better and sufficient. And Homer would diminish those who were stirred up against Homer—not like the Fates original: "μοῖραι". The personifications of destiny. looking down, both those things and the portion. And he spoke by nature of the actions in the commanded way. He did not calculate these things as a relative, but by touching upon opinion from where the hypothesis is more akin to all, as well as insolence. Homer being sufficient and ready to easily guard the things done; for the pious, a heavenly life is equal in strength to ambition. Not that he brought wonder like shame. And Homer made me sufficient for these things, sufficient to judge, and ambition...