Editing Proclus (section)

== Philosophy ==
{{see also|Neoplatonism}}
One challenge with determining Proclus' specific doctrines is that the Neoplatonists of his time did not consider themselves innovators; they believed themselves to be the transmitters of the correct interpretations of Plato himself.{{sfn|Helmig|Steel|2011|loc=3}} Although the neoplatonic doctrines are much different from the doctrines in Plato's dialogues, it's often difficult to distinguish between different Neoplatonic thinkers and determine what is original to each one.{{sfn|Helmig|Steel|2011|loc=3}} For Proclus, this is largely only possible with [[Plotinus]], the only other Neoplatonic writer for whom a significant amount of writings survive.{{sfn|Helmig|Steel|2011|loc=3}}

Proclus, like Plotinus and many of the other [[Neoplatonists]], agreed on the three [[Hypostasis (philosophy and religion)|hypostases]] of Neoplatonism: The One ([[henology|hen]]), The Intellect ([[nous]]) and The Soul ([[soul|psyche]]), and wrote a commentary on the [[Enneads]], of which unfortunately only fragments survive. At other times he criticizes Plotinus' views, such as the [[uncaused cause|prime mover]].{{sfn|Helmig|Steel|2011|loc=3}} Unlike Plotinus, Proclus also did not hold that matter was evil, an idea that caused contradictions in the system of Plotinus.{{sfn|Helmig|Steel|2011|loc=3}} It is difficult to determine what, if anything, is different between the doctrines of Proclus and Syrianus: for the latter, only a commentary on Aristotle's Metaphysics survives, and Proclus never criticizes his teacher in any of his preserved writings.{{sfn|Helmig|Steel|2011|loc=3}}

The particular characteristic of Proclus's system is his elaboration of a level of individual ones, called ''henads'', between the One which is before being and intelligible divinity.{{sfn|Helmig|Steel|2011|loc=3}} The henads exist "superabundantly", also beyond being, but they stand at the head of chains of causation (''seirai'') and in some manner give to these chains their particular character.{{sfn|Helmig|Steel|2011|loc=3}} He identifies them with the Greek gods, so one henad might be Apollo and be the cause of all things apollonian, while another might be Helios and be the cause of all ''sunny'' things. Each henad participates in every other henad, according to its character. What appears to be multiplicity is not multiplicity at all, because any henad may rightly be considered the center of the polycentric system.{{citation needed|date=October 2022}} According to Proclus, philosophy is the activity which can liberate the soul from a subjection to bodily passions, remind it of its origin in Soul, Intellect, and the One, and prepare it not only to ascend to the higher levels while still in this life, but to avoid falling immediately back into a new body after death.{{citation needed|date=October 2022}} Because the soul's attention, while inhabiting a body, is turned so far away from its origin in the intelligible world, Proclus thinks that we need to make use of bodily reminders of our spiritual origin.{{citation needed|date=October 2022}} In this he agrees with the doctrines of [[theurgy]] put forward by [[Iamblichus]]. Theurgy is possible because the powers of the gods (the ''henads'') extend through their series of causation even down to the material world.{{citation needed|date=October 2022}} And by certain power-laden words, acts, and objects, the soul can be drawn back up the series, so to speak. Proclus himself was a devotee of many of the religions in Athens, considering that the power of the gods could be present in these various approaches.{{citation needed|date=October 2022}}