By Stephen Gersh
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Additional info for A Study of Spiritual Motion in the Philosophy of Proclus (Philosophia Antiqua)
L Proclus, unfortunately, gives us no complete description of this process, and so we are forced to reconstruct its main outlines from various hints. However, we have simply been combining various items of information which he provides, and then going on to draw the obvious logical conclusions from them. Indeed, we only have to make a survey of all the uses of the terms 'complete' and 'incomplete' in the descriptions of the process of causation to produce a picture like the one outlined above. I believe that any other conclusion could only result from ignoring the meanings of Proclus' own technical terminology.
P. 36. This passage includes a translation of 6 ~ T~JS Proclus' own statement (in Parm. 752. 20-23): [voiicJ BZ ~ 0 0 0 8 ~&DTL krctaripqs b v ~ x r j + ~ p o & g ~ T E xEuav KG+ d p z~o r x A l a v X C ~ L ~ X E xcil W XECIUV T))v hvtltetv drycpCa~wq x p o s A q $ v a r . I t is important to inquire to what extent Proclus would be prepared to admit that the xotvovla which we find within the hypostasis of Intellect is parallel to those between other spiritual entities. We unfortunately have no statement from Proclus which will allow us to make a definite ruling.
In the same earlier chapter, we noted that all the triads in Proclus' system could be viewed either as unities or else as triplicitie~,~ but it is quite obvious that in the case of the remaining, procession, and reversion in the general propositions about causation, we are dealing with a unity, for these propositions deal with the hypostatization of a single effect, as is made abundantly clear by the wording in each case. That is not to say that this particular triad can never be viewed in the triple form,3 for in the last section of this chapter we shall consider some texts which show the concepts treated in precisely that way.