The ending of the Phaedo is one of the most powerful and memorable moments in the entire Platonic corpus. It is not simply the end of a single dialogue, but a depiction of the end of the life of the man (Socrates) who is a looming presence in nearly everything that Plato wrote. In this article I offer an in-depth analysis of the final scene of the Phaedo. I argue that Plato very carefully constructs the scene for the sake of (...) specific philosophical, dramatic, and political ends. Plato uses it to unify the Phaedo as a singular text, while also provoking us to reflect on the nature of our lives, our deaths, and the possibilities and limits of philosophy itself. (shrink)

This paper offers a fresh examination of a salient distinction located at the beginning of the Affinity Argument between the composite (τὸ σύνθετον) and the incomposite (τὸ ἀσύνθετον). I offer reasons for why Plato may have intended for us to assume that the soul is an incomposite unity in its essential nature. I then substantiate this claim by reviving an ancient interpretation to the Affinity Argument according to which the soul is of the same metaphysical kind as the Forms. I (...) thus suggest that the argument may be seen as supporting the basic indestructibility cum immortality of all souls. (shrink)

In thePhaedo, Socrates warns his listeners, discouraged by the objections of Simmias and Cebes, against becoming haters oflogoi. I argue that the ‘misologists’ are presented as a type of proto-skeptic and that Socrates in fact shows covert sympathy for their position. The difference between them is revealed by the pragmatic argument for trust in the immortality of the soul that Socrates offers near the end of the passage: the misologists reject such therapeutic uses oflogos. I conclude by assessing the relationship (...) of the positions of Socrates and the misologists in thePhaedoto those of later ancient skeptics. (shrink)

An abiding puzzle in the Phaedo is the transition in the text from initial pessimism about the possibility of wisdom during human life to a more optimistic view. Prominent interpretations posit different kinds or degrees of wisdom at issue in the two sets of passages. By contrast, I argue that the pessimistic view rests on the implicit premise that the soul cannot be completely purified during human life—a premise which arises from an initial conception of impurity and its cause. In (...) developing his eschatology, Socrates refines this conception and rejects the implicit premise. Because the embodied soul can be completely purified, it can achieve philosophical wisdom as well. (shrink)

This paper examines the role of the concluding myth of the Phaedo in the context of the dialogue as a whole, arguing that the myth's exploration of the relationship between action, condition of soul and form of life provides valuable information about Plato's conception of the kind of political environment necessary for human flourishing. It identifies three features of the myth essential to this exploration: its self-critical construction of the perspective of the makers of this myth, its focus on the (...) conditions under which violent deeds are committed and its envisaging of the form of human community necessary for the expiation of such deeds. El artículo examina el papel del mito final del Fedón dentro del contexto de la totalidad del diálogo y argumenta que la exploración que hace el mito de la relación entre acción, condición del alma y forma de vida brinda importante información acerca de la concepción platónica del tipo de entorno político que favorece el florecimiento del ser humano. Identifica tres rasgos del mito que son esenciales para dicha exploración: su construcción autocrítica de la perspectiva de los creadores del mito, su enfoque en las condiciones en las que se cometen actos violentos y su visión de una forma de comunidad humana necesaria para la expiación de tales actos. (shrink)

What this essay is to discuss is Plato''s theory of explanation in Phaedo. In this dialogue, we observe that Socrates criticizes both the natural scientists’ explanations and Anaxagoras’ theory of Mind since he thinks they could not explain all things, firstly, in a unitary and, secondary, in a real way. Thence, we are to call what Plato is seeking as his ideal explanation in Phaedo “One Real Explanation”. He talks at least about three kinds of explanation, two of which, the (...) confused and foolish way of explanation by Forms and the explanation by Forms appealing to essence, are just "second best" and lower degrees of explanation. His ideal explanation is an explanation that can explain all things by one thing and in a real way. Though he cannot show, at least in Phaedo, how this One Real Explanation can work, we can see Plato completing his plan by the Form of the Good in Republic. (shrink)