Plato s phaedo the soul s immortality
If the soul is immortal, then we must worry about our souls not just in this life but for all time; if it is not, then there are no lasting consequences for those who are wicked.
Cebes argues that because the weaver no long has a cloak to wear, he will die. 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 live.
Just as a man might wear out many cloaks before he dies, the soul might use up many bodies before it dies.
A study of the argument at 78bd. He now proceeds to relate his own examinations into this subject, recalling in turn his youthful puzzlement about the topic, his initial attraction to a solution given by the philosopher Anaxagoras B.
To persuade them that it continues to exist on its own will require some compelling argument. He used to think, for instance, that people grew larger by various kinds of external nourishment combining with the appropriate parts of our bodies, for example, by food adding flesh to flesh.
However, even the world of science fails to explain everything.
In other words, he assumes the existence of the Beautiful, the Good, and so on, and employs them as explanations for all the other things. For he, like the swan that sings beautifully before it dies, is dedicated to the service of Apollo, and thus filled with a gift of prophecy that makes him hopeful for what death will bring. Lee and A. A human living on earth consists of two parts, soul and body. Cambridge, A second reply is that an attunement of a musical instrument cannot be acted on differently than the instrument itself, nor can it control the musical instrument, but rather is controlled by it. Rowe, C. 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. A problem with this argument based on the distinction between ceasing to exist and acquiring the property of being dead. This is true not only of opposites, but in a similar way of things that contain opposites. His second argument is based on something he called The Theory of Recollection. For one might put forth a similar argument which claims that the soul is like a harmony and the body is like a lyre and its strings.
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