![]() ![]() 35a1–b1 2īy applying the same mathematical proportions to material objects, in this case strings of different lengths, one can produce sounds, always the same ones, that constitute a harmony which, for its part, has nothing material about it. Now when he had mixed these two together with Being, and from the three had made a single mixture, he re-divided the whole mixture into as many parts as his task required, each part remaining a mixture of the Same, the Different, and of Being. And he took the three mixtures and mixed them together to make a uniform mixture, forcing the Different, which was hard to mix, into conformity with the Same. Similarly, he made a mixture of the Same, and then one of the Different, in between their indivisible and their corporeal, divisible counterparts. ![]() In between the Being that is indivisible and always changeless, and the one that is divisible and comes to be in the corporeal realm, he mixed a third, intermediate form of being derived from the other two. The composition from which he made the soul and the way in which he made it were as follows. This is what Timaeus seems to mean when he describes the two mixtures (Figure 1) carried out by the Demiurge to fashion the world soul: The higher genera of Plato’s ontology are used as components: Being, the Same, and the Different, as evoked in the Sophist (254d–259b). In the Timaeus, the description of the making of the world soul is limited to illustrating two things: on the one hand, its ontological dependence on the intelligible, and on the other, its status as an intermediary reality between the intelligible Forms and the world of sensible particulars. ![]()
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