  Although Proclus composed a short (presumably early) treatise where he summarises Aristotle’s theory of movement (Elements of Physics), he does not understand Physics primarily as the study of movement and change of natural phenomena, but rather seeks to connect these phenomena to their intelligible and divine causes (Physics as a kind of Theology, In Tim. I 217.25). In the preface to his commentary on Plato’s Timaeus Proclus sets out to prove why Plato’s physics, as developed in the Timaeus, is superior to natural science in the Aristotelian sense (see Steel 2003). In Proclus’ view Plato’s Timaeus not only offers a physiologia, a science of nature in its many aspects, but also presents an explanation of the whole of nature by paying due attention to its incorporeal, divine causes: the natural world proceeds from the demiurge as the expression of an ideal paradigm and aims at the ultimate Good. Therefore, Plato’s physio-logy is also a sort of theo-logy: