PHAEDO by Plato - Complete text

Part 1 Page 29

And this is the state in which the soul is most enthralled by the body.

How is that?

Why, because each pleasure and pain is a sort of nail which nails and rivets the soul to the body, and engrosses her and makes her believe that to be true which the body affirms to be true; and from agreeing with the body and having the same delights she is obliged to have the same habits and ways, and is not likely ever to be pure at her departure to the world below, but is always saturated with the body; so that she soon sinks into another body and there germinates and grows, and has therefore no part in the communion of the divine and pure and simple.

That is most true, Socrates, answered Cebes.

And this, Cebes, is the reason why the true lovers of knowledge are temperate and brave; and not for the reason which the world gives. Certainly not.

Certainly not! For not in that way does the soul of a philosopher reason; she will not ask philosophy to release her in order that when released she may deliver herself up again to the thraldom of pleasures and pains, doing a work only to be undone again, weaving instead of unweaving her Penelope's web. But she will make herself a calm of passion and follow Reason, and dwell in her, beholding the true and divine (which is not matter of opinion), and thence derive nourishment. Thus she seeks to live while she lives, and after death she hopes to go to her own kindred and to be freed from human ills. Never fear, Simmias and Cebes, that a soul which has been thus nurtured and has had these pursuits, will at her departure from the body be scattered and blown away by the winds and be nowhere and nothing.

When Socrates had done speaking, for a considerable time there was silence; he himself and most of us appeared to be meditating on what had been said; only Cebes and Simmias spoke a few words to one another. And Socrates observing this asked them what they thought of the argument, and whether there was anything wanting? For, said he, much is still open to suspicion and attack, if anyone were disposed to sift the matter thoroughly. If you are talking of something else I would rather not interrupt you, but if you are still doubtful about the argument do not hesitate to say exactly what you think, and let us have anything better which you can suggest; and if I am likely to be of any use, allow me to help you.

Simmias said: I must confess, Socrates, that doubts did arise in our minds, and each of us was urging and inciting the other to put the question which he wanted to have answered and which neither of us liked to ask, fearing that our importunity might be troublesome under present circumstances.

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Plato : PHAEDO

PHAEDO part 1 of 2

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