 Consequently, Iamblichus came to the conclusion that all things partake in opposition, a phenomenon most conspicuous in the sublunary world, as the philosopher notes in the context of an allegorical exegesis of the prologue to Plato’s Timaeus (In Timaeum [D-1973: Fr. 10]). Thus, it appears that Iamblichus’ goal in introducing the Limit–Unlimited pair was to account for the genesis of multiplicity and alterity, Limit providing definition and intelligibility, while the Unlimited enables infinite flux and iteration within all individual items partaking of the same form: this interpretation is, at any rate, in line with the epitēdeiotēs or “receptivity” axiom (see  Section 3.5  above), which states that the effect receives the causal influx according to what it is itself, and thus always imperfectly. This may be seen as Iamblichus’ equivalent of Plotinus’ intellectual vitalism (the notion that the intelligible world is intrinsically active, being Life itself): it allows for considerable metaphysical dynamism. To be sure, Limit retains axiological precedence over the Unlimited, but indetermination can no longer be conceived of as a mere by-product of matter’s resistance to form. Rather, while it is true that higher principles are more characterized by Limit and lower ones by the Unlimited, each and every thing reflects, to some extent, both of these principles.