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By Stephen Gersh

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Extra resources for A Study of Spiritual Motion in the Philosophy of Proclus (Philosophia Antiqua)

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23-27): fi $V &pa T u ~ TL~ 7Cpb~ v & i'tapdcy0~~XEL, 76 X M Q ~ ~ ~ E V O V &EL i v a h @ -$ 8k &TEQOV, X Q ~ E L ~ LAnV' uhoij. dyoiov 6k 6v, ~ a 6 ~ 6 v nq &pa xcd k p 6 v i m t . &EL &pa xu1 i ' t p 6 ~ 1 . 6 ~gycz, ~ XU\O~S&TEQOV ~ U T ~ ~ pic. O U This shows above all the closeness of the association between the elements of remaining and procession, and in fact emphasizes their complete inseparability. We must therefore see if there are two different but inseparable stages in the process by means of which a cause produces its effect, and it would seem that these stages can be fairly easily located.

Here, the writer again refers to passages in Proclus' own writings (in C r d . 20. 20 and (the quotation) ibid. 16. 12-13). 93 find simultaneously within Intellect are, although logical categories, embraced within a real existent, and therefore also ontological ones. l This short summary of Beienvaltes' argument about the nature of spiritual motion cannot do full justice to the subtlety of his interpretation. However, it will at least have shown how much its fundamental postulates are aligned with the results of the present investigations.

7 3 9 34ff. Here, four levels of ivavrla arc distinguished, material, heavenly, psychic, and noetic, each set having different characteristics. The doctrine is summwized as folIows (ibid. 740. zb y&p ~ T E O X G ~ ~ C dcr~t J ~ V r b &plpoTi~wv&pa 8 ~ ~ m i 6 v T&. 8k t h $u~atgX U a~ J d ~VCGTLV MA@oa<, a&rai ydcp at obolar cruvCx~ovra~ drhX;1hal~-T& 6L k zQ vQ xal pr&xet &M$~oY. dx6 4 5 ~ E T O Xo h ~ ~xal r j j ~ auvacpijc xal rijq k zQ at@ xapoudaq ri]v dM4Awv pufiv & T ~ ~ € 6 q a$f vTGV &V(LVT~WV ~ ~ 6 0 8 The 0~.

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