In the third chapter, I focus on the concept of self-motion, which is tied to the definition of soul in Plato. Aristotle famously criticises this view in De anima 1.3, showing that the soul is unmoved. I offer the first lengthy discussion of Proclus’ repudiation of Aristotle’s criticism which differs from other Neoplatonist responses. Most importantly, I demonstrate how Proclus develops his own views on self-motion by using Platonic and Aristotelian insights.

Investigates the portrayal of warfare in the Homeric epics, focusing on weapons, military tactics, and the societal implications of conflict. It integrates archaeological findings to provide a comprehensive understanding of the realities and representations of war in Homeric society.

Traces the evolution of Homeric scholarship from antiquity to modern approaches, highlighting the transition from viewing Homer as a historical figure to understanding the epics as the product of a collective oral tradition.

Explores the social structures, political institutions, and daily life depicted in the Homeric epics against the archaeological and textual data from the Mycenaean period and the Early Iron Age.

Summarizes and categorizes the different types of historical elements found in the epics.

Discusses the historicity of the Homeric poems and the Trojan War and the archaeological discoveries related to Troy, contributing to our understanding of the historical and cultural context of the poems.

The first chapter deals with Proclus’ little studied treatise Elements of Physics where he sums up in an axiomatic manner Aristotle’s theory of motion from Physics VI, VIII and De caelo I. I demonstrate that Proclus’ project is embedded in an exegetical tradition and show how he omits certain parts of Aristotle’s works that might conflict with his Neoplatonist views. Additionally, I provide evidence for the view that Aristotle’s Posterior Analytics proved to be influential for the axiomatic structure of Proclus’ treatise.

The second chapter concerns the origin of motion in the universe. While Plato assumes a self-moving soul as origin, Aristotle posits an unmoved intellect. Proclus brings these two views together by regarding the unmoved intellect as ultimate source of motion and the self-moving soul as an intermediary entity. I demonstrate that his harmonisation effort goes beyond previous Platonist attempts due to the philosophical reasoning he provides. I also defend Proclus’ assumption of both unmoved intellect and self-moving soul as sources of motion against concerns brought up in scholarship.

Examines the religious practices and deities featured in the Homeric epics, comparing them with the evidence from archaeology and the Linear B tablets. It examines the interplay between myth and ritual, highlighting the role of religion in shaping the cultural identity of the Homeric world.