Spellbinding Metaphors In Plato's Phaedo

In Phaedo, Socrates uses the soul and body to express the distinction between the forms and appearances. Socrates describes the soul as “divine, deathless, intelligible, uniform, indissoluble, always the same as itself, whereas the body is most like that which is human, mortal, multiform, unintelligible, soluble, and never consistently the same” (Phaedo 80b). Furthermore, Socrates believes there is a “future awaits men after death” (Phaedo 63c) because it might be “a relocating for the soul from here to another place” (Apology 40d). Socrates believes “the one aim of those who practice philosophy in the proper manner is to practice for dying and death” (Phaedo 64a) because philosophers are stuck “in a kind of prison” (Phaedo 62b) struggling to acquire knowledge.

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

Plato begins his argument for the tripartite soul by setting up a criterion for individuation. The same thing cannot be affected in two opposite ways at the same time (436c). As pairs of opposites, he includes “assent and dissent, wanting to have something and rejecting it, taking something and pushing it away” (437b). Plato argues for the truth of this claim by bringing analogies from the behavior of bodies—a method which may seem illegitimate, given that he wants to use the principle to apply to aspects of the soul (in particular, opposing desires), not to physical objects. Plato first tries to establish the existence of a purely appetitive part of the soul using this method. Thirst is a desire. There is a subject of this desire. Thirst is a desire for unqualified drink—that is, no particular kind of drink, just drink (437e). Now comes a logical digression, the aim of which is to preclude the combination of appetitive and rational forces in the same subject. The outcome of the logical digression is that if the truth

Plato’s theory of the simplicity of the soul is seen in the Phaedo. Through the mouthpiece of Socrates, Plato argues for a simple soul which only has one true aim. He states that the soul only seeks truth and that all other senses and experiences are merely distractions through the soul being embodied ‘the soul reasons best when none of these senses troubles it, neither hearing nor sight, nor pain nor pleasure, but when it is most by itself, taking leave of the body and as far as possible having no contact or association with it in its search for reality.’ (Plato, 1997, §65c). The simple soul can only aim to grasp the truth of reality which it gets closer to as man becomes closer to death. This is why, in Plato’s opinion, a philosopher in particular can

Plato's views on life after death were manifold, and developed over time as an examination of a bevy of his literature readily indicates. However, during all phases of his writing he does demonstrate that there is in fact life after physical death, which is widely attributed to his notion of the soul. Plat always viewed the soul as an entity that was distinct from the physical body. Moreover, while the physical body was destined to die, the soul was enduring, interminable, and destined to go on somewhere in some state of being. In just what sort of way the soul would endure was a matter of question, in which at various points in his career as a writer Plato offered different accounts. Yet the most consistent part of this conception of the author's was the fact that the soul was everlasting.

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.

Plato continues to relate the categories of a just state to the individual soul. He says that the soul has different parts to it as well and for them to be in harmony is for

Socrates utilizes this negative imagery in comparison for the body trapping the soul, however, the body is not a prison because

Liberation here in the visible realm comes from recognizing the hindering function of the body in the soul's search for knowledge. Socrates comments that a soul associated too closely with the

In this essay it will be argued that the soul is mortal and does not survive the death of the body. As support, the following arguments from Lucretius will be examined: the “proof from the atomic structure of the soul,” the “proof from parallelism of mind and body,” the “proof from the sympatheia of mind and body,” and the “proof from the structural connection between mind and body.” The following arguments from Plato will be used as counterarguments against Lucretius: the “cyclical argument,” the “affinity argument,” the “argument from the form of life,” and the “recollection argument.” It will be shown that Plato’s premises lack validity and that Lucretius’

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.

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

He found that there was no order in everyday life; history was composed of the downfalls of man, follies that were repeated generation after generation. He believed that the only way to purge one’s body from the cycle of unending meaninglessness was to live by logic. Logic allowed the body to exist in harmony with the soul by casting aside anything without meaning. The unity of body and soul represented ultimate control. Plato stated, “When the soul and body are united, then nature orders the soul to rule and govern, and the body to obey and serve” (513). When the soul was in complete control, the bodily weaknesses disappeared and the mind was left to think freely. Eventually, through thought, one could achieve bodily transcendence and purpose within life.

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

body, the mind and the soul. The body is the physical part of the body