The philosophical and mathematical commentaries of Proclus on the first book of Euclid's elements (Vol. 1 of 2) : $b To which are added, A history of the restoration of Platonic theology, by the latter Platonists: And a translation from the Greek of Proclus's Theological elements — Plato — John Shaqi
The philosophical and mathematical commentaries of Proclus on the first book of Euclid's elements (Vol. 1 of 2) : $b To which are added, A history of the restoration of Platonic theology, by the latter Platonists: And a translation from the Greek of Proclus's Theological elements
Plato · en
But that we may return to our first design, having now discoursed
concerning the contemplative wisdom of the philosopher, though
in a manner but little suited to its dignity, it remains that we
now speak of the justice pertaining to this kind of virtues. For
this, unlike that of which we spoke before, is not conversant in
distribution, or proportion; but must be equally removed from the kind
of self-energizing justice, by which all things are alone directed to
the rational soul. For to that, concerning which we now treat, it is
alone proper to refer every energy to intellect and the deity, which
our philosopher performed in the most exalted manner. For he scarcely
rested from his diurnal labours, or refreshed his body with sleep,
and perhaps even then was not free from meditation and contemplation.
This is certain, that having very speedily roused himself from sleep,
as from a certain torpor of the soul, he aspired after the morning,
the time of prayer; and lest the greater part of the night, should
glide from him without advantage, as he was lying alone in his bed, he
either composed hymns, or examined and fortified those dogmata which
afterwards, in the day time, he committed to writing.
After a similar manner he pursued that temperance which has an affinity
with these virtues, and which consists in a conversion of the soul to
intellect, so as not to suffer itself to be touched, nor moved with any
other concerns. Lastly, he joined fortitude in alliance with these, by
a certain perfect method, zealously aspiring after that liberty which
is ignorant of all passion, and which he perceived was natural to the
divine object of his contemplation. And thus, through the whole of his
conduct, he did not lead the life of a man merely good, to which, as
Plotinus says, the political virtues may lead, but leaving this far
behind him, he endeavoured to change it for one much more perfect and
divine, the life of the gods themselves; since, to become similar to
these, and not to virtuous men, was the great object of his contention.