Categoria: Proclus – Teologia de Platão

In the next place let us consider the beautiful, what it is, and how it primarily subsists in the Gods. It is said therefore to be boniform beauty, and intelligible beauty, to be more ancient than intellectual beauty, and to be beauty itself, and the cause of beauty to all beings; and all such like…

Thus much therefore may suffice concerning the unbegotten hyparxis of the Gods. It now remains, I think, to speak of divine names. For Socrates in the Cratylus thinks fit to unfold in a remarkable degree the rectitude of names in divine natures. And Parmenides indeed, in the first hypothesis, as he denies of the one…

To us however discussing what pertains to every divine nature, what we assert will be known from those commonly received truths adduced in the Phaedrus, and which we have before mentioned. Socrates therefore says that everything divine is beautiful, wise, and good, and he indicates that this triad pervades to all the progressions of the…

Again, let us, if you are willing, from other dialogues investigate the common dogmas of Plato about divine natures. Whence therefore, and what dogmas shall we assume, while we proceed in our search according to nature? Are you willing that we should in the next place recall to our memory what is written in the…

In the next place, let us survey the immutability and simplicity of the Gods, what the nature of each of them is, and how both these appear to be adapted to the hyparxis of the Gods, according to the narration of Plato. The Gods therefore are exempt from the whole of things. But filling these,…

After this, wisdom is allotted the second order, being the intelligence of the Gods, or rather the hyparxis of their intelligence. For intelligence indeed, is intellectual knowledge; but the wisdom of the Gods is ineffable knowledge, which is united to the object of knowledge and the intelligible union of the Gods. But it appears to…

The third problem after these we shall connect with the former, and survey how we are to assume the unpervertible in the Gods, who perform all things according to justice, and who do not in the smallest degree subvert its boundary, or its undeviating rectitude, in their providential attention to all other things, and in…

In the next place, let us speak concerning the truth which is in the Gods; for this in addition to what has been said is concluded by Socrates, because a divine nature is without falsehood, and is neither the cause of deception or ignorance to us or to any other beings. We must understand therefore,…

As the first hypothesis, however; demonstrates by negations the ineffable supereminence of the first principle of things, and evinces that he is exempt from all essence and knowledge, -it is evident that the hypothesis after this as being proximate to it, must unfold the whole order of the Gods. For Parmenides does not alone assume…

That, therefore, which has the hyparxis of itself, and the whole of its essence defined in the good, and which by its very being produces all things, must necessarily be productive of every good, but of no evil. For if there was anything primarily good, which is not God, perhaps someone might say that divinity…