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Extra info for Proclus on nature: philosophy of nature and its methods in Proclus' Commentary on Plato's Timaeus (Philosophia Antiqua)
34 In Tim. –. He adds “or some other similar thing” ( λλο τι τοιο τον), but this seems to be an addition for the sake of completion rather than a real alternative for soul. . 36 This is the argument of Festugière ad loc, who refers to Zeno’ s π ρ τεχνικ ν (= ap. Diog. Laert. VII τ ν μ ν φ σιν ε ναι π ρ τεχνικ ν δ βαδ ζον ε ς γ νεσιν = SVF I ). Tarrant also refers to SVF II , –. . 38 Festugière (–: vol. I n. ). platonic ΦΥΣΙΣ according to proclus (a) god is not rejected, and that the Plotinian theory of nature as soul, although it is not rejected forthright, is at least considered in need of modification.
Clearly makes a connection between the φ σις that figures in περ φ σεως στορ α and φ σις as the essence of something (to understand the nature of something, one has to understand the nature of the universe). Again, Sophist c–e and Laws X c–c are both criticisms of the common opinion that everything growing owes its existence to mindless nature and chance, rather than to a divine cause (in the Laws, that cause is soul). So here we find another meaning of φ σις, that of an irrational automatic agent.
Simpl. In Phys. , Philop. In Phys. ff. 25 In Tim. –. For nature as form see Arist. Phys. ; cf. Met. XII a–. 26 Cf. Schneider (: ). For nature as source of motion see Arist. Phys. III b–, Cael. I b. 27 In Tim. . 28 In Tim. . Cf. Festugière (–: vol. I, n. ). 29 Arist. Phys. II b–. 30 Plato Laws X b ff. 31 In Tim. –. Perhaps Proclus is here confusing the Peripatetic theory that physical changes start from the four δυν μεις cold, warm, dry and moist (Arist.