  When trying to determine Proclus’ profile as a philosopher, one has to keep in mind that Platonists were not keen on introducing new elements into the Platonic doctrine. They despised innovation (kainotomia). Yet it cannot be denied that Neoplatonic philosophy differs considerably from what we read in Plato’s dialogues. There is also overwhelming evidence for continual discussions in the school on the right interpretation of Plato or on certain doctrinal points (such as the transcendence of the One, or the question whether the soul wholly descended from the intelligible world). In order to evaluate Proclus’ originality, one ought to compare his views with those of the Neoplatonists before him, such as Plotinus, Porphyry, Iamblichus, and Syrianus. Only with regard to Plotinus is this possible to a great extent, because we still have the full corpus of Plotinus’ writings. Proclus certainly admired the first ‘founder’ of the new Platonism and even devoted a commentary to the Enneads, of which, alas, we have only some fragments. He shared Plotinus’ views on the three principal hypostases the One, the Intellect and the Soul, and often uses language inspired by his reading of Plotinus, as in his description of the union of the soul with the ineffable One. Yet on many points, he is very critical of Plotinus, pointing to contradictions, rejecting provocative views such as the thesis that One is cause of itself (causa sui), the doctrine of the undescended soul, or the identification of evil with matter. Another radical difference from Plotinus (and Porphyry) is the importance attributed to theurgy for the salvation of the soul and the authority of Chaldaean Oracles.