Phaedo - Knowledge (XXG)

967:. It supposes that the soul must be immortal since the living come from the dead. Socrates says: "Now if it be true that the living come from the dead, then our souls must exist in the other world, for if not, how could they have been born again?". He goes on to show, using examples of relationships, such as asleep-awake and hot-cold, that things that have opposites come to be from their opposite. One falls asleep after having been awake. And after being asleep, he awakens. Things that are hot came from being cold and vice versa. Socrates then gets Cebes to conclude that the dead are generated from the living, through life, and that the living are generated from the dead, through death. The souls of the dead must exist in some place for them to be able to return to life. Socrates further emphasizes the cyclical argument by pointing out that if opposites did not regenerate one another, all living organisms on Earth would eventually die off, never to return to life. 1040:

part of a man, and the body the weaker, Cebes is not ready to infer that because the body may be perceived as existing after death, the soul must therefore continue to exist as well. Cebes gives the example of a weaver. When the weaver's cloak wears out, he makes a new one. However, when he dies, his more freshly woven cloaks continue to exist. Cebes continues that though the soul may outlast certain bodies, and so continue to exist after certain deaths, it may eventually grow so weak as to dissolve entirely at some point. He then concludes that the soul's immortality has yet to be shown and that we may still doubt the soul's existence after death. For, it may be that the next death is the one under which the soul ultimately collapses and exists no more. Cebes would then, "... rather not rely on the argument from superior strength to prove the continued existence of the soul after death."

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senses of pleasure, pain, sight, and sound. Death, however, is a rite of purification from the "infection" of the body. As the philosopher prepares for death his entire life, he should greet it amicably and not be discouraged upon its arrival, for since the universe the gods created for us in life is essentially "good", why would death be anything but a continuation of this goodness? Death is a place where better and wiser gods rule and where the most noble souls serve in their presence: "And therefore, so far as that is concerned, I not only do not grieve, but I have great hopes that there is something in store for the dead ... something better for the good than for the wicked."

1020:... polluted, is impure at the time of her departure, and is the companion and servant of the body always and is in love with and bewitched by the body and by the desires and pleasures of the body, until she is led to believe that the truth only exists in a bodily form, which a man may touch and see, and drink and eat, and use for the purposes of his lusts, the soul, I mean, accustomed to hate and fear and avoid that which to the bodily eye is dark and invisible, but is the object of mind and can be attained by philosophy; do you suppose that such a soul will depart pure and unalloyed? 3437: 1025:

craving for the body. These souls are finally "imprisoned in another body". Socrates concludes that the soul of the virtuous man is immortal, and the course of its passing into the underworld is determined by the way he lived his life. The philosopher, and indeed any man similarly virtuous, in neither fearing death, nor cherishing corporeal life as something idyllic, but by loving truth and wisdom, his soul will be eternally unperturbed after the death of the body, and the afterlife will be full of goodness.

2332: 3033: 2127: 1032:. Socrates grows aware of their doubt and assures his interlocutors that he does indeed believe in the soul's immortality, regardless of whether or not he has succeeded in showing it as yet. For this reason, he is not upset facing death and assures them that they ought to express their concerns regarding the arguments. Simmias then presents his case that the soul resembles the harmony of the 2157: 2217: 987:... your favorite doctrine, Socrates, that our learning is simply recollection, if true, also necessarily implies a previous time in which we have learned that which we now recollect. But this would be impossible unless our soul had been somewhere before existing in this form of man; here then is another proof of the soul's immortality. 569: 1036:. It may be, then, that as the soul resembles the harmony in its being invisible and divine, once the lyre has been destroyed, the harmony too vanishes, therefore when the body dies, the soul too vanishes. Once the harmony is dissipated, we may infer that so too will the soul dissipate once the body has been broken, through death. 60: 1012:, where he shows that the soul most resembles that which is invisible and divine, and the body resembles that which is visible and mortal. From this, it is concluded that while the body may be seen to exist after death in the form of a corpse, as the body is mortal and the soul is divine, the soul must outlast the body. 926:. He says, "I too believe that the gods are our guardians, and that we men are a chattel of theirs". While the philosopher seeks always to rid himself of the body, and to focus solely on things concerning the soul, to commit suicide is prohibited as man is not sole possessor of his body. For, as stated in the 946:

The philosopher, if he loves true wisdom and not the passions and appetites of the body, accepts that he can come closest to true knowledge and wisdom in death, as he is no longer confused by the body and the senses. In life, the rational and intelligent functions of the soul are restricted by bodily

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has come to be considered a seminal formulation, from which "a whole range of dualities, which have become deeply ingrained in Western philosophy, theology, and psychology over two millennia, received their classic formulation: soul and body, mind and matter, intellect and sense, reason and emotion,

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Did you ever reach them (truths) with any bodily sense? – and I speak not of these alone, but of absolute greatness, and health, and strength, and, in short, of the reality or true nature of everything. Is the truth of them ever perceived through the bodily organs? Or rather, is not the nearest

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Socrates tells Cebes to "bid him (Socrates's friend Evenus) farewell from me; say that I would have him come after me if he be a wise man" Simmias expresses confusion as to why they ought hasten to follow Socrates to death. Socrates then states "... he, who has the spirit of philosophy, will be

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In the cyclical and Form-of-life arguments, for instance, the soul is presented as something connected with life, where, in particular in the final argument, this connection is spelled out concretely by means of the soul's conceptual connection with life. This connection is further developed in the

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and so is Life, then anything which has the property of being animated with Life, participates in the Form of Life. As an example he says, "will not the number three endure annihilation or anything sooner than be converted into an even number, while remaining three?". Forms, then, will never become

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As to be truly virtuous during life is the quality of a great man who will perpetually dwell as a soul in the underworld. However, regarding those who were not virtuous during life, and so favored the body and pleasures pertaining exclusively to it, Socrates also speaks. He says that such a soul as

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knowledge). This person must have gained this knowledge in a prior life, and is now merely recalling it from memory. Since the person in Socrates' story is able to provide correct answers to his interrogator, it must be the case that his answers arose from recollections of knowledge gained during a

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where the definition of soul is given as self-motion. Rocks, for instance, do not move unless something else moves them; inanimate, unliving objects are always said to behave this way. In contrast, living things are capable of moving themselves. Plato uses this observation to illustrate his famous

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Socrates pauses, and asks Cebes to voice his objection as well. He says, "I am ready to admit that the existence of the soul before entering into the bodily form has been ... proven; but the existence of the soul after death is in my judgment unproven." While admitting that the soul is the better

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Cebes voices his fear of death to Socrates: "... they fear that when she has left the body her place may be nowhere, and that on the very day of death she may perish and come to an end immediately on her release from the body ... dispersing and vanishing away into nothingness in her flight."

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The soul attains virtue when it is purified from the body: "He who has got rid, as far as he can, of eyes and ears and, so to speak, of the whole body, these being in his opinion distracting elements when they associate with the soul hinder her from acquiring truth and knowledge – who, if not

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Meanwhile, in the recollection and affinity arguments, the connection with life is not explicated or used at all. These two arguments present the soul as a knower (i.e., a mind). This is most clear in the affinity argument, where the soul is said to be immortal in virtue of its affinity with the

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Seeing that the Affinity Argument has possibly failed to show the immortality of the soul, Phaedo pauses his narration. Phaedo remarks to Echecrates that, because of this objection, those present had their "faith shaken," and that there was introduced "a confusion and uncertainty". Socrates too

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is prohibited. He asks, "Why do you say ... that a man ought not to take his own life, but that the philosopher will be ready to follow one who is dying?" Socrates replies that while death is the ideal home of the soul, man, specifically the philosopher, should not commit suicide except when it

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The scene is set in Phlius where Echecrates who, meeting Phaedo, asks for news about the last days of Socrates. Phaedo explains why a delay occurred between his trial and his death, and describes the scene in a prison at Athens on the final day, naming those present. He tells how he had visited

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are eternal and unchanging, and as the soul always brings life, then it must not die, and is necessarily "imperishable". As the body is mortal and is subject to physical death, the soul must be its indestructible opposite. Plato then suggests the analogy of fire and cold. If the form of cold is

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Persons of such a constitution will be dragged back into corporeal life, according to Socrates. These persons will even be punished while in Hades. Their punishment will be of their own doing, as they will be unable to enjoy the singular existence of the soul in death because of their constant

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explains that the Forms, incorporeal and static entities, are the cause of all things in the world, and all things participate in Forms. For example, beautiful things participate in the Form of Beauty; the number four participates in the Form of the Even, etc. The soul, by its very nature,

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their opposite. As the soul is that which renders the body living, and that the opposite of life is death, it so follows that, "... the soul will never admit the opposite of what she always brings." That which does not admit death is said to be immortal.

773:, Socrates explores various arguments for the soul's immortality in order to show that there is an afterlife in which the soul will dwell following death and, for couples and good people, be more at one with "every loving thing" and be more powerful than the 930:: "the philosopher more than other men frees the soul from association with the body as much as possible". Body and soul are separate, then. The philosopher frees himself from the body because the body is an impediment to the attainment of truth. 1108:

It is not at all clear how these two roles of the soul are related to each other. But we observe this casual oscillation nevertheless throughout the dialogue and indeed throughout the whole corpus. For instance, consider this passage from

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explains that invisible, immortal, and incorporeal things are different from visible, mortal, and corporeal things. Our soul is of the former, while our body is of the latter, so when our bodies die and decay, our soul will continue to

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of the soul by showing that the soul is immortal as it is the cause of life. He begins by showing that "if there is anything beautiful other than absolute beauty it is beautiful only insofar as it partakes of absolute beauty".

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was there, but was very distressed and Socrates asked that she be taken away. Socrates relates how, bidden by a recurring dream to "make and cultivate music", he wrote a hymn and then began writing poetry based on

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imperishable, and fire, its opposite, was within close proximity, it would have to withdraw intact as does the soul during death. This could be likened to the idea of the opposite charges of

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Throughout the 20th century, scholars universally recognized this as a flaw in Plato's theory of the soul, with this trend continuing and then ultimately being rejected in the 21st century.

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Simmias confesses that he does not wish to disturb Socrates during his final hours by unsettling his belief in the immortality of the soul, and those present are reluctant to voice their

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D.R. Campbell argued that "Plato believes that the soul must be both the principle of motion and the subject of cognition because it moves things specifically by means of its thoughts."

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and be in the company of," as Socrates says, "... men departed, better than those whom I leave behind." For he will dwell amongst those who were true philosophers, like himself.

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approach to the knowledge of their several natures made by him who so orders his intellectual vision as to have the most exact conception of the essence of each thing he considers?

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In order to alleviate Cebes's worry that the soul might perish at death, Socrates introduces his first argument for the immortality of the soul. This argument is often called the

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Socrates thus concludes, "Then, Cebes, beyond question, the soul is immortal and imperishable, and our souls will truly exist in another world. "Once dead, man's soul will go to

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reality and appearance, unity and plurality, perfection and imperfection, immortal and mortal, permanence and change, eternal and temporal, divine and human, heaven and earth."

1871:. Plato in Twelve Volumes. Translated by Harold North Fowler. Introduction by W.R.M. Lamb. Cambridge, MA & London, UK: Harvard University Press & William Heinemann Ltd. 1145:

Sarah Broadie says that “readers of the Phaedo sometimes take Plato to task for confusing soul as mind or that which thinks, with soul as that which animates the body."

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knowledge (e.g. The Form of Equality) at birth, implying the soul existed before birth to carry that knowledge. Another account of the theory is found in Plato's

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See Campbell 2021: 524 n. 1 for more examples of scholars hurling this problem at Plato's feet, both in the English-language scholarship and abroad.

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Broadie, Sarah. 2001. “Soul and Body in Plato and Descartes.” Proceedings of the Aristotelian Society 101: 295–308. Quotation from page 301

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Trabattoni, Franco. 2007. “Si può di ‘unità’ della psicologia platonica? Esame di un caso significativo (Fedone, 69B-69E).” In

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Socrates on Trial: A Play Based on Aristophanes' Clouds and Plato's Apology, Crito, and Phaedo Adapted for Modern Performance

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I. F. Stone is among those who adopt a political view of the trial. See the transcript of an interview given by Stone here:

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The philosophical subject of the dialogue is the immortality of the soul. It is set in the last hours prior to the death of

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presents a real challenge to commentators through the way that Plato oscillates between different conceptions of the soul.

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Man ought not to kill himself because he possesses no actual ownership of himself, as he is actually the property of the

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Greek with translation by Harold N. Fowler. Loeb Classical Library 36. Harvard Univ. Press (originally published 1914).

777:. Phaedo tells the story that following the discussion, he and the others were there to witness the death of Socrates. 3757: 3665: 3588: 1284:

Greek with translation by Chris Emlyn-Jones and William Preddy. Loeb Classical Library 36. Harvard Univ. Press, 2017.

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Is there any function of the soul that you could not accomplish with anything else, such as taking care of something (

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For a full list of references to the fragments that survive from these commentaries, see now Gertz 2011, pp. 4–5

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had a significant readership throughout antiquity, and was commented on by a number of ancient philosophers, such as

1196:. The two most important commentaries on the dialogue that have come down to us from the ancient world are those by 3060: 2979: 2393: 2371: 2248: 860:, although in that case Socrates implies anamnesis (previous knowledge of everything) whereas he is not so bold in 3517: 2580: 996: 84: 2295: 2261: 2062:, 3–26 Edited by Timothy J. Smiley. Proceedings of the British Academy 85. Oxford, UK: Oxford University Press. 1924: 1460: 1430: 1197: 1148:

Dorothea Frede argued that “as to the exact nature of the soul we are left somehow in the dark by Plato in the

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doctrine that the soul is a self-mover: life is self-motion, and the soul brings life to a body by moving it.

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Frede, Dorothea. 1978. "The Final Proof of the Immortality of the Soul in Plato's Phaedo 102a–107a".

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Frede, Dorothea. 1978. "The Final Proof of the Immortality of the Soul in Plato’s Phaedo 102a–107a".

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Frede, Dorothea. 1978. "The Final Proof of the Immortality of the Soul in Plato’s Phaedo 102a–107a".

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Bobonich, Christopher. 2002. "Philosophers and Non-Philosophers in the Phaedo and the Republic." In

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Death and Immortality in Late Neoplatonism: Studies on the Ancient Commentaries on Plato's Phaedo

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Hackett Classics, 2nd edition. Hackett Publishing Company, 1977. Translated by G. M. A. Grube.

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Holmes, Daniel. 2008. "Practicing Death in Petronius' Cena Trimalchionis and Plato's Phaedo".

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Solmsen, Friedrich. 1955. “Antecedents of Aristotle’s Psychology and the Scale of Beings.”

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Metaphysics, Soul, and Ethics in Ancient Thought: Themes from the Work of Richard Sorabji

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willing to die; but he will not take his own life." Cebes raises his doubts as to why

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Socrates presents his third argument for the immortality of the soul, the so-called

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Campbell, Douglas (2021). "Self‐Motion and Cognition: Plato's Theory of the Soul."

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Campbell, Douglas (2021). "Self‐Motion and Cognition: Plato's Theory of the Soul."

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This article is about the Platonic dialogue. For people with this given name, see

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Campbell, Douglas 2021. "Self‐Motion and Cognition: Plato's Theory of the Soul."

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http://law2.umkc.edu/faculty/projects/ftrials/socrates/ifstoneinterview.html

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Cambridge Texts in the History of Philosophy. By David Sedley (Editor) and

1307:, translation of Euthyphro, Apology, Crito, Phaedo. Hugh Tredennick, 1954. 3573: 3546: 3335: 3238: 2839: 2699: 2284: 2226: 1373: 1189: 1045: 800:

The dialogue is told from the perspective of one of Socrates's students,

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Here are some examples of what scholars have said about this puzzle:

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What about living? Will we deny that this is a function of the soul?

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participates in the Form of Life, which means the soul can never die.

836: 754:" as opposed to democracy) and for corrupting the youth of the city. 2051:

Nakagawa, Sumio. 2000. "Recollection and Forms in Plato's Phaedo."

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Sedley, David. 1995. "The Dramatis Personae of Plato's Phaedo."

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Both are translated in two volumes by L.G. Westerink (1976–7),

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Socrates early in the morning with the others. Socrates's wife

1879:, edited by R. Salles, 173–91.Oxford: Oxford University Press. 635: 2140: 2573:

On the Concept of Irony with Continual Reference to Socrates

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Approaching Plato: A Guide to the Early and Middle Dialogues

750:(though some scholars think it was more for his support of " 742:. Socrates has been imprisoned and sentenced to death by an 2253: 1827:

Phaedo, vols. I & II, Amsterdam: North-Holland Pub. Co.

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Socrates offers four arguments for the soul's immortality:

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Futter, D. 2014. "The Myth of Theseus in Plato's Phaedo".

1761:, Book I, 353d. Translation found in Campbell 2021: 523. 951:

he, is likely to attain to the knowledge of true being?"

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Of the senses' failings, Socrates says to Simmias in the

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Gosling, J. C. B., and C. C. W. Taylor. 1982. "Phaedo"

734:. In the dialogue, Socrates discusses the nature of the 27:

Socratic dialogue concerning the immortality of the soul

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Long, Anthony A. 2005. “Platonic Souls as Persons.” In

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pauses following this objection and then warns against

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Philosophical Dialogues: Plato, Hume, and Wittgenstein

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Socrates then proceeds to give his final proof of the

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with a group of Socrates's friends, including the two

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Plato's Utopia Recast: His Later Ethics and Politics

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Plato: Euthyphro, Apology, Crito, Phaedo, Phaedrus.

629: 2151:. Vol. 21 (11th ed.). 1911. p. 341. 1449:"Ethics and the Divine Life in Plato's Philosophy" 738:on his last day before being executed by drinking 701:to detail the philosopher's final days, following 2068:From Death to Life: Key Themes in Plato's Phaedo 1433:. For ancient authority, Stone cites Aeschines ( 1356:(Translator). Cambridge University Press, 2010. 2193:The grammatical puzzles of Socrates' Last Words 2037:Irwin, Terence. 1999. "The Theory of Forms". 1499:Roman Reflections: Studies in Latin Philosophy 784:was first translated into Latin from Greek by 3061: 2269: 2044:Most, Glenn W. 1993. "A Cock for Asclepius". 1339:Hackett, 1997. Translated by G. M. A. Grube. 593: 8: 1805:59 (4): 523-544. Quotation is from page 523. 1105:Forms that we observe in acts of cognition. 975:Cebes realizes the relationship between the 3294: 3068: 3054: 3046: 2632: 2467: 2276: 2262: 2254: 1501:, Oxford University Press, 2015, p. 238–59 600: 586: 38: 1985:. Bloomington: Indiana University Press. 1900:Interiorità e anima: la psychè in Platone 1282:Plato: Euthyphro, Apology, Crito, Phaedo. 3653:List of manuscripts of Plato's dialogues 1928:. Toronto: University of Toronto Press. 2401:The unexamined life is not worth living 1400: 541: 495: 167: 117: 50: 2173:, in a collection of Plato's Dialogues 1890:Gallop, David (1996). "Introduction". 1836: 1792:, 23.1: 27–41. Quotation from page 38. 1064:Consequently, as absolute beauty is a 3632:List of speakers in Plato's dialogues 2039:Plato 1: Metaphysics and Epistemology 1412:. Stanford Encyclopedia of Philosophy 663: 7: 1495:Platonizing Latin: Apuleius’s Phaedo 1236:, volume I. Oxford Classical Texts. 792:produced a new translation in 1160. 668:), also known to ancient readers as 524:Allegorical interpretations of Plato 2208:Internet Encyclopedia of Philosophy 971:The Theory of Recollection Argument 2600:Serenade after Plato's "Symposium" 2479:Double Herm of Socrates and Seneca 2006:. Toronto: Univ. of Toronto Press. 1861:An Examination of Plato’s Doctrine 551: 25: 2004:Plato's Phaedo: An Interpretation 1983:Plato on the Limits of Human Life 1825:The Greek Commentaries on Plato's 1497:in G. Williams and K. Volk, eds., 1408:Lorenz, Hendrik (22 April 2009). 697:, and is Plato's fourth and last 680:'s middle period, along with the 3435: 3032: 3031: 2330: 2215: 2187:Guides to the Socratic Dialogues 2155: 2125: 625: 567: 58: 3763:Works about philosophy of death 2027:, 83–95. Oxford, UK: Clarendon. 1913:Gertz, Sebastian R. P. (2011). 1453:The Journal of Religious Ethics 1262:Original texts with translation 991:Socrates' second argument, the 3658:Cultural influence of Plato's 1997:Southern Journal of Philosophy 1854:Southern Journal of Philosophy 1803:Southern Journal of Philosophy 1052:The Argument from Form of Life 850:explains that we possess some 746:jury for not believing in the 722:One of the main themes in the 1: 1922:Irvine, Andrew David (2008). 1884:American Journal of Philology 3671:Platonism in the Renaissance 3523:Plato's political philosophy 2116:Resources in other libraries 1863:, vol. 1. London: Routledge. 3666:Neoplatonism and Gnosticism 2225:public domain audiobook at 2066:Trabattoni, Franco (2023). 672:, is one of the best-known 529:Plato's unwritten doctrines 140:Analogy of the divided line 3779: 2394:I know that I know nothing 2247:George Theodoridis, 2016: 1978:, 1–88. Oxford: Clarendon. 1447:Duerlinger, James (1985). 1410:"Ancient Theories of Soul" 1080:The conception of the soul 1048:, the hatred of argument. 882:Argument from Form of Life 29: 3433: 3029: 2581:The Plot to Save Socrates 2328: 2291: 2111:Resources in your library 1305:The Last Days of Socrates 896:Introductory conversation 788:but no copy survived, so 654: 2357:Socratic intellectualism 1461:Blackwell Publishing Ltd 2482:(3rd-century sculpture) 2148:Encyclopædia Britannica 2002:Dorter, Kenneth. 1982. 1379:Papyrus Oxyrhynchus 229 1350:Plato: Meno and Phaedo. 2522:Der geduldige Socrates 2160:Quotations related to 2025:The Greeks on Pleasure 1273:Fowler translation at 1216:Texts and translations 1136: 1022: 993:Theory of Recollection 989: 981:Theory of Recollection 944: 847:Theory of Recollection 3622:The Academy in Athens 3478:Platonic epistemology 2487:The Death of Socrates 1174:Harpocration of Argos 1128:No, to nothing else. 1115: 1018: 1004:The Affinity Argument 985: 955:The Cyclical Argument 939: 726:is the idea that the 574:Philosophy portal 509:The Academy in Athens 3021:Religious skepticism 2377:Socratic questioning 2189:, a beginner's guide 1389:Allegory of the Cave 130:Allegory of the cave 95:Political philosophy 3731:Poitier Meets Plato 3648:Unwritten doctrines 2568:(1st-century essay) 2301:Cultural depictions 2046:Classical Quarterly 1981:Brill, Sara. 2013. 1859:Crombie, Ian 1962. 1134:That absolutely is. 919:becomes necessary. 3758:Dialogues of Plato 3698:Oxyrhynchus Papyri 2608:Barefoot in Athens 1200:of Alexandria and 1186:Plutarch of Athens 888:The Final Argument 828:Opposites Argument 665:[pʰaídɔːn] 542:Related categories 169:The works of Plato 135:Analogy of the Sun 3740: 3739: 3454:Euthyphro dilemma 3431: 3430: 3408:Second Alcibiades 3043: 3042: 3004:Euthyphro dilemma 2992: 2991: 2988: 2987: 2868:Second Alcibiades 2565:De genio Socratis 2546:Socrates on Trial 2352:Socratic dialogue 2317:Trial of Socrates 2130:Works related to 2092:Library resources 2032:Classical Journal 1962:978-1-4426-9254-1 1954:978-0-8020-9538-1 1946:978-0-8020-9783-5 1935:978-0-8020-9783-5 1463:: 322, 325, 329. 1435:Against Timarchus 1010:Affinity Argument 977:Cyclical Argument 965:Cyclical Argument 871:Affinity Argument 824:Cyclical Argument 752:philosopher kings 748:gods of the state 610: 609: 270:Second Alcibiades 100:Euthyphro dilemma 16:(Redirected from 3770: 3691:and Christianity 3676:Middle Platonism 3627:Socratic problem 3589:The Divided Line 3528:Philosopher king 3511:Form of the Good 3464:Cardinal virtues 3439: 3295: 3148:First Alcibiades 3070: 3063: 3056: 3047: 3035: 3034: 3009:Form of the Good 2980:Socratic Letters 2728:First Alcibiades 2633: 2498:(1950 sculpture) 2468: 2372:Socratic paradox 2334: 2322:Socratic problem 2278: 2271: 2264: 2255: 2219: 2218: 2212: 2159: 2152: 2144: 2129: 2081: 2048:, 43(1): 96–111. 2034:, 104(1): 43-57. 1999:59 (4): 523-544. 1939: 1918: 1917:. Leiden: Brill. 1895: 1872: 1856:59 (4): 523-544. 1840: 1834: 1828: 1821: 1815: 1812: 1806: 1799: 1793: 1786: 1780: 1777: 1771: 1768: 1762: 1755: 1749: 1742: 1736: 1729: 1723: 1716: 1710: 1703: 1697: 1690: 1684: 1677: 1671: 1664: 1658: 1651: 1645: 1638: 1632: 1629: 1623: 1616: 1610: 1603: 1597: 1590: 1584: 1577: 1571: 1564: 1558: 1551: 1545: 1538: 1532: 1525: 1519: 1508: 1502: 1491: 1485: 1484: 1444: 1438: 1427: 1421: 1420: 1418: 1417: 1405: 790:Henry Aristippus 667: 658: 648: 647: 644: 643: 640: 637: 634: 631: 602: 595: 588: 572: 571: 570: 553: 534:Pseudo-Platonica 514:Middle Platonism 496:Related articles 263:First Alcibiades 145:Philosopher king 80:Form of the Good 62: 39: 21: 3778: 3777: 3773: 3772: 3771: 3769: 3768: 3767: 3743: 3742: 3741: 3736: 3636: 3608: 3565: 3558: 3506:Theory of Forms 3440: 3427: 3299: 3293: 3079: 3074: 3044: 3039: 3025: 2984: 2961: 2922: 2622: 2603:(1954 serenade) 2587: 2552: 2541:(1919 oratorio) 2501: 2490:(1787 painting) 2463: 2461: 2459: 2453: 2406: 2381: 2367:Socratic method 2335: 2326: 2305: 2287: 2282: 2239:Benjamin Jowett 2233:Online versions 2216: 2197: 2177:Standard Ebooks 2139: 2122: 2121: 2120: 2100: 2099: 2095: 2088: 2078: 2065: 1971: 1969:Further reading 1940: 1936: 1921: 1912: 1889: 1867:Plato (1966) . 1866: 1849: 1844: 1843: 1835: 1831: 1822: 1818: 1813: 1809: 1800: 1796: 1787: 1783: 1778: 1774: 1769: 1765: 1756: 1752: 1743: 1739: 1730: 1726: 1717: 1713: 1704: 1700: 1691: 1687: 1678: 1674: 1665: 1661: 1652: 1648: 1639: 1635: 1630: 1626: 1617: 1613: 1604: 1600: 1591: 1587: 1578: 1574: 1565: 1561: 1552: 1548: 1539: 1535: 1526: 1522: 1509: 1505: 1492: 1488: 1446: 1445: 1441: 1428: 1424: 1415: 1413: 1407: 1406: 1402: 1397: 1370: 1337:Complete Works. 1301: 1264: 1223: 1218: 1166: 1082: 1054: 1006: 1000:previous life. 973: 957: 898: 798: 757:By engaging in 628: 624: 606: 568: 566: 559: 558: 557: 550: 75:Theory of forms 35: 28: 23: 22: 15: 12: 11: 5: 3776: 3774: 3766: 3765: 3760: 3755: 3745: 3744: 3738: 3737: 3735: 3734: 3727: 3722: 3721: 3720: 3715: 3710: 3705: 3695: 3694: 3693: 3683: 3678: 3673: 3668: 3663: 3655: 3650: 3644: 3642: 3638: 3637: 3635: 3634: 3629: 3624: 3618: 3616: 3610: 3609: 3607: 3606: 3601: 3596: 3591: 3586: 3581: 3576: 3570: 3568: 3560: 3559: 3557: 3556: 3549: 3544: 3537: 3535:Platonic solid 3532: 3531: 3530: 3520: 3518:Theory of soul 3515: 3514: 3513: 3503: 3502: 3501: 3494: 3487: 3475: 3474: 3473: 3461: 3456: 3450: 3448: 3442: 3441: 3434: 3432: 3429: 3428: 3426: 3425: 3418: 3411: 3404: 3397: 3390: 3383: 3376: 3369: 3362: 3355: 3354: 3353: 3350:Seventh Letter 3339: 3332: 3325: 3318: 3311: 3303: 3301: 3292: 3291: 3284: 3277: 3270: 3263: 3256: 3249: 3242: 3235: 3228: 3221: 3214: 3207: 3200: 3193: 3186: 3179: 3172: 3165: 3158: 3151: 3144: 3137: 3130: 3123: 3116: 3109: 3102: 3095: 3087: 3085: 3081: 3080: 3075: 3073: 3072: 3065: 3058: 3050: 3041: 3040: 3030: 3027: 3026: 3024: 3023: 3018: 3011: 3006: 3000: 2998: 2994: 2993: 2990: 2989: 2986: 2985: 2983: 2982: 2977: 2969: 2967: 2963: 2962: 2960: 2959: 2952: 2945: 2938: 2930: 2928: 2924: 2923: 2921: 2920: 2913: 2906: 2899: 2892: 2885: 2878: 2871: 2864: 2857: 2850: 2843: 2836: 2829: 2822: 2815: 2808: 2801: 2794: 2787: 2780: 2773: 2766: 2759: 2752: 2745: 2738: 2731: 2724: 2717: 2710: 2703: 2696: 2689: 2682: 2675: 2668: 2661: 2654: 2647: 2639: 2637: 2630: 2624: 2623: 2621: 2620: 2612: 2604: 2595: 2593: 2589: 2588: 2586: 2585: 2577: 2569: 2560: 2558: 2554: 2553: 2551: 2550: 2542: 2534: 2526: 2518: 2509: 2507: 2503: 2502: 2500: 2499: 2491: 2483: 2474: 2472: 2465: 2455: 2454: 2452: 2451: 2445: 2439: 2433: 2427: 2421: 2414: 2412: 2408: 2407: 2405: 2404: 2397: 2389: 2387: 2383: 2382: 2380: 2379: 2374: 2369: 2364: 2362:Socratic irony 2359: 2354: 2349: 2343: 2341: 2337: 2336: 2329: 2327: 2325: 2324: 2319: 2313: 2311: 2307: 2306: 2304: 2303: 2298: 2292: 2289: 2288: 2283: 2281: 2280: 2273: 2266: 2258: 2252: 2251: 2245: 2235: 2234: 2230: 2229: 2213: 2195: 2190: 2184: 2179: 2167: 2153: 2142:"Phaedo" 2137: 2119: 2118: 2113: 2108: 2102: 2101: 2090: 2089: 2087: 2086:External links 2084: 2083: 2082: 2076: 2063: 2056: 2049: 2042: 2035: 2028: 2021: 2014: 2013:, 23.1: 27–41. 2007: 2000: 1993: 1979: 1970: 1967: 1966: 1965: 1934: 1919: 1910: 1909:, 23.1: 27–41. 1903: 1896: 1887: 1880: 1873: 1864: 1857: 1848: 1845: 1842: 1841: 1829: 1816: 1807: 1794: 1781: 1772: 1763: 1750: 1737: 1724: 1711: 1698: 1685: 1672: 1659: 1646: 1633: 1631:Frede 1978, 38 1624: 1611: 1598: 1585: 1572: 1559: 1546: 1533: 1520: 1503: 1486: 1439: 1422: 1399: 1398: 1396: 1393: 1392: 1391: 1386: 1381: 1376: 1369: 1366: 1365: 1364: 1362:978-0521676779 1347: 1345:978-0872203495 1333: 1331:978-0915144181 1323:Plato: Phaedo. 1320: 1317:BBC radio play 1315:. Made into a 1313:978-0140440379 1300: 1297: 1296: 1295: 1279: 1278: 1277: 1263: 1260: 1259: 1258: 1256:978-0521313186 1244: 1242:978-0198145691 1230: 1226:Greek text at 1222: 1221:Original texts 1219: 1217: 1214: 1165: 1162: 1161: 1160: 1157: 1146: 1081: 1078: 1053: 1050: 1005: 1002: 979:and Socrates' 972: 969: 956: 953: 908:Aesop's Fables 897: 894: 893: 892: 876: 875: 866: 865: 841: 840: 830:explains that 802:Phaedo of Elis 797: 794: 608: 607: 605: 604: 597: 590: 582: 579: 578: 577: 576: 561: 560: 549: 548: 547: 544: 543: 539: 538: 537: 536: 531: 526: 521: 516: 511: 506: 498: 497: 493: 492: 491: 490: 483: 476: 469: 462: 455: 448: 441: 434: 427: 420: 413: 406: 399: 392: 385: 378: 371: 364: 357: 350: 343: 336: 329: 322: 315: 308: 301: 294: 287: 280: 273: 266: 259: 252: 245: 238: 231: 224: 217: 210: 203: 196: 189: 182: 172: 171: 165: 164: 163: 162: 157: 152: 147: 142: 137: 132: 124: 123: 115: 114: 113: 112: 107: 102: 97: 92: 87: 85:Theory of soul 82: 77: 72: 64: 63: 55: 54: 48: 47: 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