A Commentary on Plato's Timaeus.

Traditional and Cosmic Gods in Later Plato and the Early Academy

“…Betegh (2004) 226. 53 As argued by Taylor (1928) 505. This interpretation has recently been contested on the grounds that such a providential plan questions the goodness of the Demiurge.…”

“…38 In other words, the world-soul is responsible for all observable motions of astral entities: the usual circling of planets and stars around the earth is caused by the second motion, while the occasional backward motion of the planets that looks like a loop is caused by the third motion. The first 36 See further Taylor (1928) 224. 37 Nightingale (2021) 254 notes that 'Plato works with two different kinds of time in this dialogue.…”

“…Some older readings propose to view this phrase as a corruption. For instance, Taylor (1928) 249 aims to replace θεῶν, ὧν with ὅσων in the phrase θεοὶ θεῶν, ὧν ἐγὼ δημιουργὸς at 41a7. The translation would be 'gods whose maker I am' and it would naturally refer to the two groups of gods from the preceding lines at 41a3-6.…”

“…As argued byTarán (1975) 86-7.45 Taylor (1928) 185-6 attempted to solve the problems arising from the non-creationist reading by either omitting θεῶν or changing it to θέα, in which case the phrase would express something like 'an image of his (the Creator's) everlasting objects of contemplation', namely the Forms. It is curious that Taylor sought for the same interpretative outcome, which can be achieved without making any emendations and simply adopting a creationist reading.Plato's Theogony 52 https://www.cambridge.org/core/product/2CDE3AF3D06D8751762512F13AAD51C1 Core terms of use, available at https://www.cambridge.org/core/terms.…”

Concepción de la naturaleza en la literatura latina

“…No olvidemos que Platón desarrolla la acción del anima mundi en el Timeo 34b a 37c, pero sin identificarlo todavía con el demiurgo; se trata de un dios que genera otro dios: el oὐrάνoς, por extensión el universo, cuya alma es la mejor de las creaturas, por lo tanto generada, como señala Taylor (1962), en su comentario a este diálogo (pp. 104-186); a su vez, para Heráclito el fundamento de la realidad es un fuego que es todas las cosas, las anima y se identifica con Zeus.…”