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Additional info for A Study of Spiritual Motion in the Philosophy of Proclus (Philosophia Antiqua)
23-27): fi $V &pa T u ~ TL~ 7Cpb~ v & i'tapdcy0~~XEL, 76 X M Q ~ ~ ~ E V O V &EL i v a h @ -$ 8k &TEQOV, X Q ~ E L ~ LAnV' uhoij. dyoiov 6k 6v, ~ a 6 ~ 6 v nq &pa xcd k p 6 v i m t . &EL &pa xu1 i ' t p 6 ~ 1 . 6 ~gycz, ~ XU\O~S&TEQOV ~ U T ~ ~ pic. O U This shows above all the closeness of the association between the elements of remaining and procession, and in fact emphasizes their complete inseparability. We must therefore see if there are two different but inseparable stages in the process by means of which a cause produces its effect, and it would seem that these stages can be fairly easily located.
21-22): KEV ivzb ~thccovE E ~OiXoysvv-+ocq x p 6 ~ c a ~&v v 86vcrrar xapoiyon, a h b y ~ p o 6 u ~ v o vr j l v piav T&V dhwv &X+V. It is clear from this passage that completeness precedes the procession, again as expected, and so the preliminary deduction about its nature has so far proved to be correct. But we should find some parallel passage in the text which states that completeness follows the reversion. Fortunately, there is just such a passage at the beginning of the proof to a proposition dealing with the question of reversion, which states (El.
We must therefore see if there are two different but inseparable stages in the process by means of which a cause produces its effect, and it would seem that these stages can be fairly easily located. I n earlier arguments, it was shown that of the processive power one part, the initially complete (i) belonged to the cause, but one part, the finally incomplete (ii) belonged to the effect. This second stage had to belong to the effect, for it was a basic principle of the system of Proclus that only complete power could give rise to an effect, and so the cause itself could not possibly be allowed to pass into a state of incompleteness before the genesis of the effect begins.