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Extra info for A Study of Spiritual Motion in the Philosophy of Proclus (Philosophia Antiqua)
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. However, it seems that Proclus does imply some sort of parallelism for the following reasons: (i) He treats the yEvq, which are the most important among the Forms, as being applicable to the various spiritual levels in passages such as z+t Tim.
However, it is fair to say that when the triad is normally discussed, the unified aspect of the whole fornation is very much the dominant feature. We ~ shall therefore combine these together as a single assumption which will underlie the argument during the next three sections, and provided this is borne in mind, it should be possible to provide a clear and unambiguous account of all the concepts involved in the process of causation. It will appear that Proclus has a very precise and carefully organized doctrine which incidentally contains the key to the whole concept of spiritual motion.
247. She writes: 'On sait que le thbme de la production par surabondance est le premier et difficile obstacle que renwntre toute interpr6tation h6g6lienne de Proclus'. a In the section before last, we were mainly concerned with the elements of procession and reversion. Now we must consider the third element in the t i a d which, in some ways, provides even more interesting problems of interpretation. a cf. p. 50. problems, it will be helpful to return to Beierwaltes' interpretation and see if it has anything further of importance to offer.