Nicola Spanu

Proclus, born in 412 AD in Constantinople, was a prominent Greek Neoplatonist philosopher of late antiquity. Initially on track for a legal career, he found philosophy more compelling and dedicated himself to its study. He pursued advanced philosophical and mathematical training in Alexandria before moving to Athens, the era's philosophical hub. There, he studied under leading Neoplatonists and eventually became the head of the Athenian Academy. Proclus lived as a vegetarian bachelor in Athens, dedicating himself to his philosophical work until his death in 485 AD, despite a brief exile. His philosophical system was highly elaborate, building upon the Neoplatonic framework of The One, Intellect, and Soul. He is recognized for his detailed development of the concept of 'henads,' divine individual units that mediate between the ultimate One and the chains of causation extending into the material world. Proclus viewed philosophy as a means to liberate the soul, reconnecting it with its divine origins and preparing it for ascent. His extensive writings, primarily commentaries on Plato and systematic treatises like 'Elements of Theology' and 'Platonic Theology,' significantly impacted subsequent philosophical traditions, including Byzantine, Islamic, and Scholastic thought, and even influenced German idealism.

Proclus developed a highly intricate Neoplatonic system, emphasizing the transmission of Platonic thought rather than innovation. A central feature of his philosophy is the concept of 'henads,' individual divine principles that exist beyond being, situated between the ultimate, ineffable One and the Intellect. These henads act as the source of specific causal chains, imparting their unique character to the realities they govern. Proclus identified these henads with the Greek gods, seeing each as the originating principle for a particular set of phenomena. His system posits that multiplicity arises from these henads, yet in a way that maintains a unified, polycentric structure where each henad can be considered a central point. Philosophy, for Proclus, served as the path to spiritual liberation, guiding the soul away from bodily distractions and towards its divine source in the One, Intellect, and Soul. He also embraced the practice of theurgy, as developed by Iamblichus, believing that divine powers extend into the material realm and can be accessed through specific rituals, words, and objects to facilitate the soul's ascent.

The majority of Proclus's surviving writings are extensive commentaries on the dialogues of Plato, including 'Alcibiades,' 'Cratylus,' 'Parmenides,' 'Republic,' and 'Timaeus.' Within these commentaries, he presented his own philosophical doctrines as a direct and faithful interpretation of Plato, whom he regarded as divinely inspired. Proclus believed that the structure and content of Plato's works were deliberately crafted, often veiled to conceal deeper truths from the uninitiated. His commentary on the 'Timaeus,' for instance, elaborates on the Soul's role in bridging the intelligible realm of Forms with the material world, explaining how mathematical proportions enable the Soul to imprint its divine order onto physical existence. Beyond his commentaries, Proclus authored significant systematic works. 'Elements of Theology' is a structured exposition of his metaphysical system, presented as 211 propositions with proofs, beginning with the One and concluding with the soul's descent into the material world. 'Platonic Theology' synthesizes Platonic doctrines to elucidate the nature of divine hierarchies.

Proclus's philosophical system was profoundly influential, shaping later intellectual traditions across various cultures. Although often indirectly, his thought permeated Byzantine philosophy, early Islamic philosophy, and Scholastic philosophy. His ideas were particularly significant for German idealism, with figures like G. W. F. Hegel recognizing Proclus's 'Platonic Theology' as a crucial bridge between ancient and modern philosophical eras and between pagan philosophy and Christianity. A key conduit for his influence was Pseudo-Dionysius the Areopagite, a Christian writer who adopted the pseudonym of Dionysius the Areopagite. The writings attributed to Pseudo-Dionysius, imbued with Proclus's Neoplatonic concepts, were widely accepted as having apostolic authority, thus disseminating Proclus's ideas within a Christian framework.

Beyond his metaphysical and theological works, Proclus made notable contributions to the history of mathematics and philosophy of mathematics. His commentary on the first book of Euclid's 'Elements' is a vital source for understanding ancient mathematics. Within this work, he provided a sketch of early geometry, drawing on the lost 'History of Geometry' by Eudemus of Rhodes, and offered insights into the dating of early mathematicians. Proclus also articulated a Platonic view on the status of mathematical objects, influencing subsequent thought on the subject. He is credited with listing mathematicians associated with Plato, categorizing them into distinct generations and noting their contributions to the development of geometry, some of whom were instrumental in shaping Euclid's seminal work.

“the true turning point or transition from ancient to modern times, from ancient philosophy to Christianity.”