Platos ' Account Of The Soul

Plato's final argument in Phaedo for the immortality of the soul is one of the most interesting topics of all time. It goes hand to hand with the application of the theory of forms to the question of the soul's immortality, as Plato constantly reminds us, the theory of forms is the most certain of all his theories. The Phaedo is Plato’s attempt to convince us of the immortality of the soul by using several main arguments. These include the argument of forms and the law of opposites. In the final passage of the Phaedo, Plato provides his final proof, although it may be his last attempt to give his reasoning, it is not very convincing. Plato has some good points and reasoning to believe in the immortality of the soul, but his arguments often

Throughout Plato’s Phaedo, Socrates invokes different arguments to portray specific ideas about the immortality of the soul. One of the arguments in which Socrates brings about is the cyclical argument. The cyclical argument, also referred to as the principle of opposites, connects the core ideas of the body and the mind to later prove that the soul is an immortal entity. Forms are ever changing in and of themselves to create the cycle in which Socrates explains the basis of all things. It is through knowledge of the Forms, and the existence of the body and the soul that Socrates enhances the cyclical argument to demonstrate the concepts leading to the immortality of the soul.

In the Phaedo, Socrates proposes that the soul is immortal. Despite being a seemingly counterintuitive understanding, Socrates offers arguments for the soul’s immortality and expresses his view between the soul, or mind, and the body. Socrates practices reasoning to establish his philosophy on the concept of the soul and all that it necessitates. He rationalizes four theories of the immortality of the soul. The four arguments he establishes are; the opposites argument, also referred to as the cyclical argument, this theory indicates that there is a continuous cycle of life and death, and tries to explain that all forms obtained are eternal and fixed. The second argument is the theory of recollection; this concept suggests that all learning entails remembering knowledge that was already known. The third theory is the argument from affinity; this argument demonstrates that the soul most resembles all of that which is indistinguishable and everlasting and the body echoes that which is perceptible and finite. And though the body may be understood to exist after demise in the form of a corpse by reason of the body’s impermanence, the soul being divine in sequence will outlast the body. The concluding argument is the argument from form of life, this final argument describes that all things participate in the forms. The argument entails that the soul participates in the form of life, so

“If the truth of all things always existed in the soul, then the soul is immortal” (The Philosophical Journey 89). This states that since the soul has all knowledge integrated, one recollects this knowledge through situations in an individual’s life and use one’s reasoning. With the dialogues of the Meno and Phaedo, Plato discusses the ideas of recollection and immortality of the soul in general. As well, the Republic, through the three different situations shown, Plato shows the ideas of the forms and what is real and what is not.

The final argument from Lucretius is the “proof from the structural connection of mind and body.” This

In this paper I will be discussing the tripartite (three parts) of the soul that Socrates discussed in chapter 6 of Plato’s Republic, and I will compare and contrast them to that of Aristotle and Anthony Kenny. In Plato’s Republic the three parts of the soul consist of the rational, spirited and, desire. In this dialogue the three parts of the soul go hand and hand with three parts of a just society.

Socrates uses a three-fold approach to his argument rationalizing the existence of souls. First, he examines the relationship between opposites. That is, you must have full context or understanding of the whole of something in order to take meaning of its parts. If, for example, you were to drink a glass of cold water, you only know that it is cold because you are familiar with the scope of the properties of hot and cold relative to one another. Additionally, he identified a cycle or transition of states that takes place in which one state begets it's opposite. The transition between sleeping and waking is a good example of this. In order to be asleep, you must have once been awake and vice versa. He argued similarly that in order to be dead,

The Phaedo is Plato’s attempt to convince the reader of the immortality of the soul using four main arguments. These include the argument of affinity, recollection, Forms and the law of opposites. In the final passage of the Phaedo, (Grube, 2002:102a-107b), Plato provides his ‘Final Proof’, despite seeming like the most conclusive argument it is not necessarily the most convincing. Plato has some good points and fair reasoning to believe in the immortality of the soul, however his arguments often seem to make large assumptions without any concrete backing. In this essay I will attempt to expose the flaws in Plato’s argument

One of the most ancient mystery yet unsolved is the question pertaining to death and the afterlife. This mystery is one of the fundamental studies in both field of philosophy and religion. Comparing those who believe in a god-existing religion against those who don’t, we often see many differences in the answers relating to death. In the contrary, the similar answers to theist and atheist are evident strongly in two great thinkers and their works. The focus will be on Socrates’ speech in the Apology by Plato setting in 399 BCE and De Rerum Natura by Titus Lucretius 300 years later.

Parmenides and Plato used mythological metaphors to clarify their ideas of being and the soul (Clements). Parmenides portrays the appearance of a charioteer that is pulled by two horses and starts a voyage to study the truth about the nature of the world (Clements). Likewise, in the Phaedrus, Plato employs the allegory of a charioteer pulled by two horses to clarify figuratively his idea of the tripartite disunion of the soul, first expressed in the Republic (Clements). Like Parmenides, Plato fashions a mythological story rich with imagery to explain his image of the soul.

In Phaedo Socrates claims that the soul exists somewhere after the body dies. He uses the argument of opposites to make his claim. Socrates believes that for something to “be” it must have been something else before or come from something. He gives Cebes examples of thing that are generated as a result from its opposite. “when anything becomes greater it must inevitably have been smaller and then have become greater.” He uses this example to say that being “greater” is derived from having been “smaller” at some point; and that in between being “greater” and “smaller” there are a lot of variables. After giving several examples to Cebes and Cebes agreeing to most outcomes, Socrates asks Cebes if there is an opposite to living, Cebes responds

of forms before it was planted in the body. The soul is made up of non

Plato’s theory of the soul and the Homunculus theory of human cognition are two distinct theories that both allude to the concept of a mind having smaller parts within it that are assigned to certain tasks and each responsible for the function of a certain cognitive capacity which, together, explain some aspect of the functioning of the whole Both theories use this cognitivist concept as an attempt to explain the complexity of the human mind and how the mind can function in multiple ways at once. However, the theories differ in a major way. Plato’s theory of the soul is a famous and controversial theory– which has been pondered since antiquity. The Homunculus theory is a

Plato’s Republic introduces a multitude of important and interesting concepts, of topics ranging from music, to gender equality, to political regime. For this reason, many philosophers and scholars still look back to The Republic in spite of its age. Yet one part that stands out in particular is Plato’s discussion of the soul in the fourth book of the Republic. Not only is this section interesting, but it was also extremely important for all proceeding moral philosophy, as Plato’s definition has been used ever since as a standard since then. Plato’s confabulation on the soul contains three main portions: defining each of the three parts and explanation of their functions, description of the interaction of the parts, and then how the the

In Book IV of Plato’s Republic, Socrates reasons that the embodied human soul is a tripartite plurality consisting of a rational part, an appetitive part, and a spirited part. An individual, or a society, thrives when these three parts strike a balance. In a just and perfect society, people from each of the three groups must maintain a delicate position compromised of control and influence relative to the other groups. An important feature of Socrates’ ideal city is its lack of intersectionality. Each person in the various classes must complete their specific job requirements, without meddling in outside affairs, in order to maximize the city’s efficiency. The ideal city is made up of the craftsperson, the auxiliary and the guardian ruler classes. The three classes directly parallel the three parts of the soul. The craftsperson represents the appetitive part of the soul, while the auxiliaries parallel the spirited soul and lastly, the guardian rulers embody the rational soul.