  The four major sections of the Nova … Philosophia are as follows: Panaugia, or “All-Splendor”; Panarchia, or “All Principles”; Pampsychia, or “All-Soul” and Pancosmia, or “All-Cosmos”.  It has been emphasized (Kristeller 1964, 120) that Patrizi's selection of light as the basis of his initial “Aristotelian” method of establishing the existence of God as “First Light” involves a departure from an Aristotelian approach in favor of a more Platonic one, although this has been called into question (Ryan 2002, 192-195). The key point seems to be why light rather than motion is elevated by Patrizi to the status of the primary basis for an a posteriori proof of God's existence as First Cause.  From a Platonic perspective, the answer seems clear.  Plato's use of the Sun as the physical counterpart of the Good in the Republic and his extensive use of visual metaphors for intellective processes (rather than, for example, the tactile images that later Stoic thinkers would employ in arguing that the mind can “grasp” certain appearances) strongly suggest that Patrizi was seeking to replace the Aristotelian model with a Platonic one. The fact that the notion of “seeing” the truth would become standard in later Platonic sources such as Plotinus and lead to the development of what has been termed Neoplatonic Light Metaphysics only strengthens the case. In the Panaugia Patrizi construes light as an intermediary between the corporeal and incorporeal realms. The existence of light in the corporeal realm argues for the existence of a purely incorporeal light, and indeed Patrizi construes God as the Lux Prima from which by illumination proceeds the entire realm of incorporeal entities.  God is also the ultimate source of corporeal light as well (Vasoli 1991).