Proclus

Proclus Lycius (; 8 February 412 – 17 April 485), called Proclus the Successor ( grc-gre, Πρόκλος ὁ Διάδοχος, ''Próklos ho Diádokhos''), was a Greek Neoplatonist philosopher, one of the last major classical philosophers of late antiquity. He set forth one of the most elaborate and fully developed systems of Neoplatonism and, through later interpreters and translators, exerted an influence on Byzantine philosophy, Early Islamic philosophy, and Scholastic philosophy.

Biography

The primary source for the life of Proclus is the eulogy ''Proclus, or On Happiness'' that was written for him upon his death by his successor, Marinus, Marinus' biography set out to prove that Proclus reached the peak of virtue and attained eudaimonia. There are also a few details about the time in which he lived in the similarly structured ''Life of Isidore'' written by the philosopher Damascius in the following century.

According to Marinus, Proclus was born in 412 AD in Constantinople to a family of high social status from Lycia, and raised in Xanthus. He studied rhetoric, philosophy and mathematics in Alexandria, with the intent of pursuing a judicial position like his father. Before completing his studies, he returned to Constantinople when his rector, his principal instructor (one Leonas), had business there. Proclus became a successful practicing lawyer. However, the experience of the practice of law made Proclus realize that he truly preferred philosophy. He returned to Alexandria, and began determinedly studying the works of Aristotle under Olympiodorus the Elder. He also began studying mathematics during this period as well with a teacher named Heron (no relation to Hero of Alexandria, who was also known as Heron). As a gifted student, he eventually became dissatisfied with the level of philosophical instruction available in Alexandria, and went to Athens, philosophical center of the day, in 431 to study at the Neoplatonic successor of the New Academy, where he was taught by Plutarch of Athens (not to be confused with Plutarch of Chaeronea), Syrianus, and Asclepigenia; he succeeded Syrianus as head of the Academy in 437, and would in turn be succeeded on his death by Marinus of Neapolis. He lived in Athens as a vegetarian bachelor, prosperous and generous to his friends, until the end of his life, except for a one-year exile, to avoid pressure from christian authorities. Marinus reports that he was writing 700 lines each day.

Philosophy

One challenge with determining Proclus' specific doctrines is that the Neoplatonists of his time did not consider themselves innovators; they believed themselves to be the transmitters of the correct interpretations of Plato himself. Although the neoplatonic doctrines are much different from the doctrines in Plato's dialogues, it's often difficult to distinguish between different Neoplatonic thinkers and determine what is original to each one. For Proclus, this is largely only possible with Plotinus, the only other Neoplatonic writer for whom a significant amount of writings survive.

Proclus, like Plotinus and many of the other Neoplatonists, agreed on the three hypostases of Neoplatonism: The One ( hen), The Intellect (nous) and The Soul ( psyche), and wrote a commentary on the Enneads, of which unfortunately only fragments survive. At other times he critizes Plotinus' views, such as the prime mover. Unlike Plotinus, Proclus also did not hold that matter was evil, an idea that caused contradictions in the system of Plotinus. It is difficult to determine what, if anything, is different between the doctrines of Proclus and Syrianus: for the latter, only a commentary on Aristotle's Metaphysics survives, and Proclus never criticizes his teacher in any of his preserved writings.

The particular characteristic of Proclus's system is his elaboration of a level of individual ones, called ''henads,'' between the One which is before being and intelligible divinity. The henads exist "superabundantly", also beyond being, but they stand at the head of chains of causation (''seirai'') and in some manner give to these chains their particular character. He identifies them with the Greek gods, so one henad might be Apollo and be the cause of all things apollonian, while another might be Helios and be the cause of all ''sunny'' things. Each henad participates in every other henad, according to its character. What appears to be multiplicity is not multiplicity at all, because any henad may rightly be considered the center of the polycentric system. According to Proclus, philosophy is the activity which can liberate the soul from a subjection to bodily passions, remind it of its origin in Soul, Intellect, and the One, and prepare it not only to ascend to the higher levels while still in this life, but to avoid falling immediately back into a new body after death. Because the soul's attention, while inhabiting a body, is turned so far away from its origin in the intelligible world, Proclus thinks that we need to make use of bodily reminders of our spiritual origin. In this he agrees with the doctrines of theurgy put forward by Iamblichus. Theurgy is possible because the powers of the gods (the ''henads'') extend through their series of causation even down to the material world. And by certain power-laden words, acts, and objects, the soul can be drawn back up the series, so to speak. Proclus himself was a devotee of many of the religions in Athens, considering that the power of the gods could be present in these various approaches.

Works

Commentaries on Plato

The majority of Proclus's works are commentaries on dialogues of Plato (''Alcibiades'', '' Cratylus'', ''Parmenides'', '' Republic'', ''Timaeus''). In these commentaries, he presents his own philosophical system as a faithful interpretation of Plato, and in this he did not differ from other Neoplatonists, as he considered that "nothing in Plato’s corpus is unintended or there by chance", that "that Plato’s writings were divinely inspired" (ὁ θεῖος Πλάτων ''ho theios Platon''—the divine Plato, inspired by the gods), that "the formal structure and the content of Platonic texts imitated those of the universe", and therefore that they spoke often of things under a veil, hiding the truth from the philosophically uninitiated. Proclus was however a close reader of Plato, and quite often makes very astute points about his Platonic sources.

Commentary on Timaeus

In his commentary on Plato's ''Timaeus'' Proclus explains the role the Soul as a principle has in mediating the Forms in Intellect to the body of the material world as a whole. The Soul is constructed through certain proportions, described mathematically in the ''Timaeus'', which allow it to make Body as a divided image of its own arithmetical and geometrical ideas.

Systematic works

In addition to his commentaries, Proclus wrote two major systematic works. The '' Elements of Theology'' (Στοιχείωσις θεολογική) consists of 211 propositions, each followed by a proof, beginning from the existence of the One (divine Unity) and ending with the descent of individual souls into the material world. The ''Platonic Theology'' (Περὶ τῆς κατὰ Πλάτωνα θεολογίας) is a systematization of material from Platonic dialogues, showing from them the characteristics of the divine orders, the part of the universe which is closest to the One.

We also have three essays, extant only in Latin translation: ''Ten doubts concerning providence'' (''De decem dubitationibus circa providentiam''); ''On providence and fate'' (''De providentia et fato''); ''On the existence of evils'' (''De malorum subsistentia'').

Other Works

Commentary on Euclid's Elements

Proclus, the scholiast to Euclid, knew Eudemus of Rhodes' ''History of Geometry'' well, and gave a short sketch of the early history of geometry, which appeared to be founded on the older, lost book of Eudemus. The passage has been referred to as "the Eudemian summary," and determines some approximate dates, which otherwise might have remained unknown. The influential commentary on the first book of Euclid's ''Elements of Geometry'' is one of the most valuable sources we have for the history of ancient mathematics, and its Pla