International Journal of the Platonic Tradition 5 (2):209-261 (2012)
|Abstract||Soul springs from Intellect, Intellect springs from the One. But quite how does the sensible world arise? A pair of almost successive treatises (III 9  3 and III 4  1) points to the answer. A lower manifestation of soul `makes' or `gives birth to' what is variously described as `non-being', `utterly indefinite' and `utterly dark', before covering what she has made with form, specifically the form of `body', and before `entering rejoicing' into the object that, by its reception of form, has been made ready to receive her and that, as the `dwelling place' of soul, will be none other than the visible cosmos. A pair of earlier, again almost successive treatises, spells out the implication. The matter of the sensible world, covered with at least a minimum of form, is described as a `corpse adorned' (II 4  5). The same object, but prior to its `adornment', prior therefore to its appearance as a `body' that is a `corpse', and prior to any `indwelling' of soul, is specifically said to be `non-being' and the `darkness of matter' (V 1  2), a transparent allusion to the product of soul in the two later treatises. The soul's making of `darkness', so we may infer, is a making of `matter', the final act in the drama by which everything that exists, including the material substrate of the world we see and feel around us, stems ultimately from the One|
|Keywords||matter body ‘the last of things above’ ‘the last of what is below’ (Enn. III 4  1.16-17) Proclus’ ‘demiurgic’ makings soul darkness logos and alogos image and allegory|
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