Table Of ContentProclus on the transition from
metaphysical being
to natural becoming
Gorgias Studies in Classical and Late Antiquity
23
Gorgias Studies in Classical and Late Antiquity contains monographs
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Proclus on the transition from
metaphysical being
to natural becoming
A new reading of the Platonic theory of Forms
By
Christos Terezis
Elias Tempelis
gp
2017
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2017 ܚ 1
ISBN 978-1-4632-0692-5
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TABLE OF CONTENTS
Table of Contents ..................................................................................... v
Preface ...................................................................................................... vii
Introduction .............................................................................................. 1
Proclus’ Philosophical Thought .................................................... 1
Proclus’ Theory of Forms: General Theoretical Frame ............ 4
1.The Theory of Forms in the Historical Evolution of
Platonism ........................................................................................ 13
2.Henads and Forms ............................................................................. 31
3.Forms and Numbers .......................................................................... 51
Introductory Remarks ................................................................... 51
Numbers and the First Triad of “Life” ...................................... 54
The Properties of the First Triad of “Life” and the
Arithmetical Relationships in Proclus’ Monistic
System .................................................................................... 58
4.The Objective Existence of the Forms: Transcendence and
Immanence ..................................................................................... 69
Introductory Remarks ................................................................... 69
Ontological Arguments ................................................................ 70
Epistemological Arguments ......................................................... 80
5.The Levels of Presence of the Forms ............................................. 95
6.The Communion Between Forms and Sensible Beings ............ 105
7.Aspects of the Function of the Metaphysical Forms ................. 113
Introductory Remarks ................................................................. 113
Species and Irrational Souls ....................................................... 114
The Particular Empirical Souls .................................................. 131
From the Souls to the Created Bodies ..................................... 144
Towards a Theory about Matter ............................................... 151
Conclusions .................................................................................. 155
v
vi PROCLUS
Epilogue ................................................................................................. 159
Bibliography .......................................................................................... 163
Primary Sources ........................................................................... 163
Secondary Sources ....................................................................... 163
PREFACE
The present study examines how theories about the creation of
world were understood as the Paltonic tradition began to reach its
historical end. It will focus on the Neoplatonist philosopher Pro-
clus (412–485), who revived interest in Plato’s theory about the
metaphysical archetypal Forms. Proclus gives a systematic con-
struction of this theory and includes it in ontological monism
(which he clearly adopts). He presents the Forms as constructing,
through their combinations, the presuppositions for the creation of
the natural world, in such a way that it functions in an orderly and
harmonious way. He aims to show that the natural world is not
produced by chance or by means of automatizations, but that it has
been teleologically planned. Its evolution within time is the presup-
position for the utilization of the bestowments from the metaphys-
ical world.
In the coming chapters we will reflect on the way in which
Proclus deals with the problem of objective reality and the specific
nature of the “universals”. This problem, already present in the
Platonic theory of the Forms, is probably the culminating point –
both the agony and the glory – of the metaphysical Ontology of
Greek Classical Antiquity. This problem is briefly expressed in two
questions: (a) Do the universals exist autonomously and in reality
beyond their particular manifestations in tangible beings or do they
start to exist simultaneously with their production or formulation?
And, (b) Are the universals the epistemological content of human
thinking through the processes of abstraction or do they pre-exist
in it innately as general theoretical schemes, undoubtedly with an
ontological foundation? In other words, are we to talk, respectively,
about acquisition or recollection of knowledge? If the second case
is valid, then we might refer to a cognitive future, which is increas-
ingly widened and would also render an integral but latent past
more tangible and more conscious.
vii
viii PROCLUS
Proclus deals with the problem of universals mainly in the
framework of his theory about the Platonic Forms. In conformity
with the theological character of his work he accepts – unquestion-
ably – the existence of the Forms as universals, on their own and
independently from any categorical or cognitive definition. He
supports this view by arguing that transcendent Realism (ante res
universals) has an ontological priority over immanent Realism (in
rebus universals) and moderate or extreme Nominalism (the univer-
sals as general posterior ideas, which are formulated in abstraction
and express the common characteristics of particular sensible be-
ings).
The problem of universals was extensively treated within the
framework of the Neoplatonic School of Alexandria, particularly
from the end of the 5th century onwards. It is also referred to sys-
tematically by the Byzantines as well, starting from the Patriarch
Photius (9th cent.) onwards, while the contributions of Leontius of
Byzantium (6th cent.) and John of Damascus (8th cent.) should not
be neglected. It is a topic of philosophical research where Neopla-
tonism and Byzantine thought converge, although each side pre-
serves as non-negotiable the basic tenets of its theory about the
world. This convergence can take place because both Neoplato-
nism and Byzantine thought accept that the discussion about the
universals is of utmost importance for the foundation of Ontology
in specific ways – largely in the fields of metaphysics and cosmolo-
gy. This view is present, too, in the work of Proclus, the last but
one important representative of Athenian Neoplatonism. The study
of Proclus’ related views is necessary not only to clarify the posi-
tion of late Athenian Neoplatonism concerning the universals, but
it can can also serve as the basis for a cross-examination of the
scholarch’s theory about the world and the tradition he himself
represents, with anterior, contemporary and posterior theories.
Since our Neoplatonist philosopher has incorporated the tradition
before him into his work and exercised influence on posterior phi-
losophers and theologians, such a cross-examination will be partic-
ularly important for the history of philosophy.1 It is our contention
1 Concerning Proclus’ position in the history of philosophy, one may
consult the introductory texts and the notes by J. Combés and L.G. West-
PREFACE ix
that Proclus will be shown to be a philosopher aiming at synthetical
approaches, although it is not impossible that he simply proceeds
only to citations.
This framework was also the point of conflict between Real-
ism and Nominalism in medieval times, which could avoid the en-
counter between Platonism and Aristotelianism. In the historical
evolution of the Platonic Academy, this relationship was at times
seen in terms of radical juxtaposition, while at others it was seen in
terms of a reconciliatory eclecticism. It was also seen through an
open perspective of dialectical composition in the two leading phil-
osophical currents of Antiquity.
Proclus’ teacher Syrianus had followed almost the same direc-
tion, although Syrianus had insisted to a greater extent on an au-
thentic philosophical elaboration of the theory of the Platonic
Forms, while Proclus attributed to this theory an intense theologi-
cal orientation. He insists, however, that his teacher also moved
within a theological framework. The problem with the relevant
literature is that Syrianus’ texts, where such a discussion takes place,
have not been preserved. Proclus, an excellent historian of philos-
ophy, has a clear knowledge of all three aforementioned tendencies
and in his work he aims to show all of them are clearly established
and justified. On the other hand, as a critical philosopher in certain
cases he faces them in the perspective of their refutation. While he
doesn’t change their general direction, he modifies certain points,
since his constant aim is to construct every theoretical matter
which had occupied ancient Greek thought in an absolutely geo-
metrical way and by means of internal foundations. Even though
he does not formulate such an ambition, he assigns the theoretical
duty to himself to construct the definitive scheme of the topics of
the tradition to which he belongs.
The terms “Realism” and “Nominalism” were not used while
Proclus was active as an author. They came into use much later and
describe the famous ontological and epistemological dispute of the
erink in Proclus, Theologia Platonica (6 vols). Also, cf. E.R. Dodds, Proclus.
The Elements of Theology, 2nd edition, Oxford 1963, pp. XXVI–XXXIII and
L.J. Rosán, The Philosophy of Proclus. The Final Phase of Ancient Thought, Cos-
mos, New York 1949.
x PROCLUS
late Western Middle Ages. We use them, however, because they are
terms that can readily be applied to everything the Neoplatonist
philosopher deals with in his effort to bring to the fore the objec-
tive content of the transcendently and archetypically functioning
metaphysical world, i.e. to argue that the Forms are not simply
common notions. By using these terms we will attempt in each case
to bring to the fore the way Proclus presents the relations, the dif-
ferences and the priorities between the universals and the particu-
lars.2
Research has of course dealt with these topics before. Em-
blematic scientific personalities like Al. Kοjève, J. Trouillard, St.
Gersh and C. Steel and many others as well have formulated excel-
lent studies on and interpretative approaches to the Neoplatonic
reading of the Platonic Forms. The aim of the present work will
seek to show the general principles on which Proclus establishes
the theory of Forms and Universals, and how the succession be-
tween them depicts the way he constructs his metaphysical system.
It will will bring to the fore a substantial proposal for the reading of
this most important issue of Ancient Greek Ontology.Wherever it
is necessary, either for the sake of theory or confirmation, we will
also deal with specific topics, however such is the wealth of detail
Proclus brings forth that many must fall beyond the scope of this
study.
2 For the development of the dispute between Realism and Nomi-
nalism in the Western Middle Ages, we cite Revue de Métaphysique et de Mo-
rale, 1992, issue 1, under the title Les Universaux, with papers by Oliv.
Boulnois, L.M. de Rijk, Cl. Panaccio, Alain de Libera, J. Jolivet. One of
the advantages of the studies included in this volume is the connection of
the Medieval philosophy with the ancient Greek one.
