The Morality Of The Soul Plato

In his philosophical text, The Republic, Plato argues that justice can only be realized by the moderation of the soul, which he claims reflects as the moderation of the city. He engages in a debate, via the persona of Socrates, with Ademantus and Gaucon on the benefit, or lack thereof, for the man who leads a just life. I shall argue that this analogy reflecting the governing of forces in the soul and in city serves as a sufficient device in proving that justice is beneficial to those who believe in, and practice it. I shall further argue that Plato establishes that the metaphorical bridge between the city and soul analogy and reality is the leader, and that in the city governed by justice the philosopher is king.

Plato’s moral theory consisted of the concept of the soul and the concept of virtue as function. To Plato, the soul has three parts; reason, spirit, and appetite. The reason we do things is to reach a goal or value, our spirit drives us to accomplish our goal, and our desire for things is our appetite. The three virtues that must be fulfilled to reach the fourth, general virtue are temperance, courage, and wisdom,

Speakers Note: Plato believed that the body was only a temporary vehicle for the soul. Death was the separation of the incorporeal part of living person, the soul, from the physical part, the body. After death the soul is guided to the next realm by guardian spirits.

One of the positive effects of such a belief regarding the soul and its existence after the body's physical death is that it can serve as motivation to lead a virtuous life. This fact is readily demonstrated within the speech and actions of Socrates, who attempted to lead a high life of virtue, reasoning, and thinking in order to protect his soul from any sort of debauchery which might affect it in the afterlife. Socrates' conception of the afterlife was somewhat as muddled as Plato's, during The Apology he claimed he knew nothing about it, yet he also asserts that it will either be a restful, lasting slumber or a state in which one has an enjoyable degree of communication with the

I contend that Plato 's theories on morality are persuaded by concerns he had about moral theory. Specifically, Plato rejects rationality as the boost of subjectively evaluated self-interest because, had he received such an account, his hypothesis of justice would be liable to reactions which he holds are lethal to the contractarian theory of justice. While detailing a hypothesis to stay inside ethical constraints in some cases disregards the groups of scientific theorizing, Plato maintains to avoid this mistake.

“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 next argument from Lucretius is the “proof from sympaethia of mind and body.” The argument from medicine is an example of this type of argument. The argument from medicine states that the mind can be cured by medicine just like the body, which is mortal. Since that which is immortal cannot be altered in any way, it could not be cured. Since the mind can be cured, the mind (soul) is not immortal. The “affinity argument” from Plato could be seen as a counterargument. The affinity argument states that the soul resembles that which is invisible and divine, while the body resembles the visible and corporeal. Since the invisible and divine outlasts the visible and corporeal, the soul must outlast the death of the body. This argument fails in a number of ways, but in relation to Lucretius, no reason is given for why the soul cannot resemble the visible and corporeal, as Lucretius demonstrates in the sympaethia arguments.

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.

In Chapter 2 of Republic, Glaucon uses the Myth of the Lydian Shepherd to portray a pessimistic view of human nature. Plato, the author of Republic, uses his brother Glaucon to tell the Myth of the Lydian Shepherd. We are led to believe that Plato takes the myth and its implications on human nature very seriously by use of a personal character. The argument, originally given by Thrasymachus, contends that at the root of our human nature we all yearn for the most profit possible. It also contends that any man will act immorally if given free reign. The theory proves unplausible due to circularity in the argument and implications that prove untrue.

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.

He writes, “when turned towards the twilight of becoming and perishing, then [the soul] has opinion only, and goes blinking about, and seems to have no intelligence” (Book VI, p. 25). By establishing opinion as the opposite to the ultimate good, and by definition, the ultimate evil, he criticizes the use of rhetoric and persuasion while praising to his long-winded, circuitous form of writing. By continually asking questions and telling parables, Plato avoids direct advocation of his beliefs and allows his readers to discover the truth for themselves, rather than to be coerced through eloquent language.

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

Plato aims to give an account of the ethical life. Themes for example knowledge, the well-ordered life, and wisdom are connected into the discussion of ethical life, however, the principle of justice and the organization of the good life is the central topic of Plato's theories. Today we associate justice with the successful implementation and execution of political law. To the Ancient Greek's justice was used to describe the proper and correct method of living. Justice is harmony and was believed it could be achieved through learning. Plato first established that justice is good, and part of the good life in Book I. Plato listens to other philosophers theories and argues that justice is an excellence of character. The role that justice plays is to improve human nature. In addition to other things, justice is a form of goodness that cannot contribute in any activity that attempts to harm one's character.

explains his belief that the “soul exists before, and survives the body”. Plato 's beliefs of

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.