“Does not, then,” he continued, “the whole employment of such a man appear to you to be, not about the body, but to separate himself from it as much as possible, and be occupied about his soul?”
Continuing The Last Days of Socrates,
our selection from Phaedo by Plato published in his middle/transitional period. For works benefiting from the latest research see the “More information” section at the bottom of these pages. The selection is presented in eight easy 5 minute installments.
Previously in The Last Days of Socrates.
Time: 399 BC
Place: Athens
Public domain image from Wikipedia
[Socrates continued]
“And indeed, Simmias, they would speak the truth, except in asserting that they are not ignorant; for they are ignorant of the sense in which true philosophers desire to die, and in what sense they deserve death, and what kind of death. But,” he said, “let us take leave of them, and speak to one another. Do we think that death is anything?”
“Certainly,” replied Simmias.
“Is it anything else than the separation of the soul from the body? and is not this to die, for the body to be apart by itself separated from the soul, and for the soul to subsist apart by itself separated from the body? Is death anything else than this?”
“No, but this,” he replied.
“Consider then, my good friend, whether you are of the same opinion as me; for thus I think we shall understand better the subject we are considering. Does it appear to you to be becoming in a philosopher to be anxious about pleasures, as they are called, such as meats and drinks?”
“By no means, Socrates,” said Simmias.
“But what? about the pleasures of love?”
“Not at all”
“What then? does such a man appear to you to think other bodily indulgences of value? for instance, does he seem to you to value or despise the possession of magnificent garments and sandals, and other ornaments of the body, except so far as necessity compels him to use them?”
“The true philosopher,” he answered, “appears to me to despise them.”
“Does not, then,” he continued, “the whole employment of such a man appear to you to be, not about the body, but to separate himself from it as much as possible, and be occupied about his soul?”
“It does.”
“First of all, then, in such matters, does not the philosopher, above all other men, evidently free his soul as much as he can from communion with the body?”
“It appears so.”
“And it appears, Simmias, to the generality of men, that he who takes no pleasure in such things, and who does not use them, does not deserve to live; but that he nearly approaches to death who cares nothing for the pleasures that subsist through the body.”
“You speak very truly.”
“But what with respect to the acquisition of wisdom, is the body an impediment or not, if anyone takes it with him as a partner in the search? What I mean is this: Do sight and hearing convey any truth to men, or are they such as the poets constantly sing, who say that we neither hear nor see anything with accuracy? If, however, these bodily senses are neither accurate nor clear, much less can the others be so: for they are all far inferior to these. Do they not seem so to you?”
“Certainly,” he replied.
“When, then,” said he, “does the soul light on the truth? for, when it attempts to consider anything in conjunction with the body, it is plain that it is then led astray by it.”
“You say truly.”
“Must it not then be by reasoning, if at all, that any of the things that really are become known to it?”
“Yes.”
“And surely the soul then reasons best when none of these things disturbs it, neither hearing, nor sight, nor pain, nor pleasure of any kind, but it retires as much as possible within itself, taking leave of the body, and, as far as it can, not communicating or being in contact with it, it aims at the discovery of that which is.”
“Such is the case.”
“Does not then the soul of the philosopher, in these cases, despise the body, and flee from it, and seek to retire within itself?”
“It appears so.”
“But what as to such things as these, Simmias? Do we say that justice itself is something or nothing?”
“We say it is something, by Jupiter.”
“And that beauty and goodness are something?”
“How not?”
“Now, then, have you ever seen anything of this kind with your eyes?”
“By no means,” he replied.
“Did you ever lay hold of them by any other bodily sense? but I speak generally, as of magnitude, health, strength, and, in a word, of the essence of everything, that is to say, what each is. Is then the exact truth of these perceived by means of the body, or is it thus, whoever among us habituates himself to reflect most deeply and accurately on each several thing about which he is considering, he will make the nearest approach to the knowledge of it?”
“Certainly.”
“Would not he, then, do this with the utmost purity, who should in the highest degree approach each subject by means of the mere mental faculties, neither employing the sight in conjunction with the reflective faculty, nor introducing any other sense together with reasoning; but who, using pure reflection by itself, should attempt to search out each essence purely by itself, freed as much as possible from the eyes and ears, and, in a word, from the whole body, as disturbing the soul, and not suffering it to acquire truth and wisdom, when it is in communion with it. Is not he the person, Simmias, if any one can, who will arrive at the knowledge of that which is?”
“You speak with wonderful truth, Socrates,” replied Simmias.
“Wherefore,” he said, “it necessarily follows from all this, that some such opinion as this should be entertained by genuine philosophers, so that they should speak among themselves as follows: ‘A by-path, as it were, seems to lead us on in our researches undertaken by reason,’ because as long as we are encumbered with the body, and our soul is contaminated with such an evil, we can never fully attain to what we desire; and this, we say, is truth. For the body subjects us to innumerable hinderances on account of its necessary support, and moreover if any diseases befall us, they impede us in our search after that which is; and it fills us with longings, desires, fears, all kinds of fancies, and a multitude of absurdities, so that, as it is said in real truth, by reason of the body it is never possible for us to make any advances in wisdom.”
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