Plato: Phaedo

CONTEXT

The life and teachings of Socrates (c. 469-399 B.C.) stand at the foundation of Western philosophy. He lived in Athens during a time of transition (Athens' defeat at the hands of Sparta in the Peloponnesian War (431-404 B.C.) ended the Golden Age of Athenian civilization) and had a tremendous influence on the Athenian youth of his day. Socrates himself never recorded his thoughts, so our only record of his life and thought comes from his contemporaries. These accounts are mixed and often biased by the authors' personal interpretations.

It seems that Socrates led a very simple life, renouncing wealth and holding himself aloof from political ambitions, preferring instead to mingle with the crowds in Athens' public places, engaging whomever he could in conversation. Nonetheless, he did serve as a hoplite (heavy infantryman) in several battles during the Peloponnesian War, and was distinguished by his fortitude and bravery. In 399, Socrates was brought before a jury of around 500 Athenians on charges of not recognizing the gods recognized by the state, of inventing new deities, and of corrupting the youth of Athens.

The most likely reason for this trial is Socrates' close association with a number of men who had fallen out of political favor in Athens. But because an amnesty had been declared for political offenders, other charges had to be brought against him. Socrates was found guilty by a narrow margin and then sentenced to death. Socrates' response to the charges brought against him are recorded by Plato in The Apology.

Plato (c. 427-347 B.C.), the author of The Phaedo, was one of Socrates' greatest admirers, and our knowledge of Socrates stems mostly from Plato's dialogues (for competing accounts, see Aristophanes' satirical presentation in The Clouds and the writings of Xenophon). Plato was born into a prominent Athenian family, and was expected to pursue a career in politics. However, the short-lived Spartan-imposed oligarchy of the Thirty Tyrants (404-403) and the trial and execution of his mentor, Socrates, led Plato to become disgusted with Athenian political life, and he devoted himself instead to teaching and philosophical inquiry. To that end, he founded the Academy around 385 B.C., which counted Aristotle among its students. The Academy lasted in one form or another until 527 A.D., 912 years in total, and served as the prototype for the Western university system.

Plato's thought is mostly recorded in the form of dialogues which feature Socrates as the protagonist. Apparently, the Socratic dialogue was a genre form at the time; not just Plato, but many of Socrates' other students recorded philosophical debates in this form. Plato's dialogues are generally classed into early, middle, and late periods. The early dialogues were written soon after Socrates' death, and in them we get the clearest picture of Socrates and Socratic philosophy. As Plato matured, however, he developed an increasingly distinct voice and philosophical outlook. The figure of Socrates in the middle and late dialogues, of which the Phaedo is one, becomes more of a mouthpiece for Plato's own views. In particular, the Phaedo has Socrates discussing the thoroughly Platonic Theory of Forms. Though the dialogue tells the story of Socrates' last hours before his execution, we should make no mistake in recognizing that the account is purely fictional, and serves the purpose of advancing Plato's theories rather than of telling an accurate story. The Phaedo was written after Plato founded the Academy, and it is intended as a philosophical work for an audience of philosophers.

CHARACTERS

  Socrates  -  The protagonist of the Phaedo, and most of Plato's dialogues. Socrates is one of the most important figures in the history of Western philosophy, standing at the source of the rational tradition initiated by himself, Plato, and Aristotle. Socrates himself arguably never advanced any of his own doctrines. However, in Plato's middle and later dialogues, the figure of Socrates no longer represents the man himself. Instead, the figure of Socrates is used as a mouthpiece through which Plato advances his own views. In the Phaedo we find Socrates a seventy-year-old man about to die, and propounding all sorts of Platonic doctrines. He is calm and contented as he faces death, confident in the good fortune that awaits him after death.

 Simmias  -  The main interlocutor, along with Cebes, of the Phaedo. He is a Pythagorean philosopher from Thebes who has come to speak with Socrates before his death.

  Cebes  -  The main interlocutor, along with Simmias, of the Phaedo. He is a Pythagorean philosopher from Phaedondas who has come to speak with Socrates before his death.

  Phaedo  -  The narrator and namesake of the dialogue. He is a handsome young man from Elis who has become enamored of Socrates and his teachings. Like Plato, the historical Phaedo dedicated himself to philosophy, and wrote Socratic dialogues in honor of his mentor. None of Phaedo's writings are with us today.

  Echecrates  -  A Pythagorean philosopher from the Peloponnesian town of Phlius. He encounters Phaedo in Phlius and asks him to tell the story of Socrates' final hours. On a couple of occasions in the dialogue, the narrative is interrupted by a brief conversation between Echecrates and Phaedo.

  Crito  -  An old friend of Socrates, of about Socrates' age. Crito is the main interlocutor of the Crito, an earlier dialogue which takes place in Socrates' prison cell. In the Phaedo, Crito does not participate much in the philosophical discussion, playing the role of best friend to Socrates more than that of interlocutor.

Xanthippe  -  Socrates' wife. Xanthippe was reputedly a shrewish and unpleasant woman. Considering the nonchalant way Socrates treats both her and his children in this dialogue, however, we should hardly be surprised. It seems that in his desire to detach himself as much as possible from the material world, Socrates has also detached himself from his family.

  Prison officer  -  The man standing guard over Socrates during his month in prison. The officer has grown very fond of Socrates, and the two have had many conversations together. When it comes time for Socrates to die, the officer tells Socrates that he is the finest man he has ever had the privilege of knowing, and bursts into tears.

SUMMARY

In the remote Peloponnesian town of Phlius, Echecrates encounters Phaedo of Elis, one of the men present during Socrates' final hours. Eager to hear the story from a first-hand source, Echecrates presses Phaedo to tell what happened.

A number of Socrates' friends were gathered in his cell, including his old friend Crito and two Pythagorean philosophers, Simmias and Cebes. The account begins with Socrates proposing that though suicide is wrong, a true philosopher should look forward to death. The soul, Socrates asserts, is immortal, and the philosopher spends his life training it to detach itself from the needs of the body. He provides four arguments for this claim.

The first is the Argument from Opposites. Everything, he says, comes to be from out of its opposite, so that for instance a tall man becomes tall only because he was short before. Similarly, death is the opposite of life, and so living things come to be out of dead things and vice versa. This implies that there is a perpetual cycle of life and death, so that when we die we do not stay dead, but come back to life after a period of time.

The second is the Theory of Recollection. This theory suggests that all learning is a matter of recollecting what we already know. We forget much of our knowledge at birth, and can be made to recollect this knowledge through proper questioning. That we had such knowledge at birth, and could forget it, suggests that our soul existed before we were born.

The third is the Argument from Affinity. Socrates draws a distinction between those things that are immaterial, invisible, and immortal, and those things which are material, visible, and perishable. The body is of the second kind, whereas the soul is of the first kind. This would suggest that the soul ought to be immortal and survive death.

At this point, both Simmias and Cebes raise objections. Simmias suggests that perhaps the soul is like the attunement of a musical instrument. The attunement can only exist so long as the instrument exists, and no longer. Cebes admits that perhaps the soul is long-lived, and can outlive many bodies, but argues that this does not show that the soul is immortal.

Socrates replies to Simmias by pointing out that his theory of attunement is in conflict with the Theory of Recollection, which proposes that the soul existed before the body. As for Cebes, Socrates embarks on a complex discussion of causation that ultimately leads him to lay out his fourth argument, positing the unchanging and invisible Forms as the causes of all things in this world. All things possess what qualities they have only through participation in these Forms. The Form of Life is an essential property of the soul, Socrates suggests, and so it is inconceivable to think of the soul as ever being anything but alive.

Socrates concludes with a myth of what happens to souls after death. Then he has a bath, says some last goodbyes, drinks the poisonous hemlock, and drifts imperceptibly from this world to the next.

OVERALL ANALYSIS AND THEMES

The Phaedo stands alongside the Republic as the most philosophically dense dialogue of Plato's middle period. It contains the first extended discussion of the Theory of Forms, four arguments for the immortality of the soul, and strong arguments in favor of the philosophical life. It also contains Plato's moving account of Socrates' final hours and his compelling myth about the fate of the soul after death. More than most of Plato's other writings, the Phaedo is in constant dialogue with the Pre-Socratic theories of the world and the soul, in particular those of Pythagorus, Anaxagoras, and Heraclitus.

Philosophically, the Theory of Forms is the most important aspect of the dialogue. Though we find hints toward such a theory in dialogues like the Meno, the Phaedo is the first dialogue where Forms are mentioned explicitly and play a fundamental role in advancing Plato's arguments. Yet Plato does not seem at all compelled to argue for the theory itself. The Forms are introduced without any fanfare by Socrates, and immediately agreed upon by all his interlocutors. Later, in discussing his method of hypothesis, Socrates asserts that he can think of nothing more certain than the existence of Forms, and all his interlocutors agree.

Due to the haste and ease with which the theory is introduced and put to work, a number of clarifying questions are left unanswered. For instance, what is the scope of Forms? Socrates normally alludes to non-material ideas, such as the Form of Beauty, or the Form of Justice, though he also appeals to numbers--such as the Form of Threeness and the Form of Oddness--to relative terms--such as the Form of Tallness and the Form of Equality--and to the Forms of Life and Death. An argument can be made that he also alludes to the Form of Fire and the Form of Snow, which would open the field even wider. We might ask what sort of things Forms are that they can encompass such a wide range.

There are also questions as to what Plato means in saying that the Form of Equality is equal, or in saying that material objects participate in different Forms. More detailed treatments of these questions are given in the Commentary to sections 72e-78b and 100b-102d, respectively.

The Phaedo gives us four different arguments for the immortality of the soul: The Argument from Opposites, the Theory of Recollection, the Argument from Affinity, and the final argument, given as a response to Cebes' objection. Plato does not seem to place equal weight on all four of these arguments. For instance, it is suggested that the Argument from Affinity by no means proves the immortality of the soul, but only shows that it is quite likely. The Theory of Recollection and the final argument seem to be given the greatest import, as both of them follow directly from the Theory of Forms. But while the Theory of Recollection can only show that the soul existed before birth, and not that it will also exist after death, the final argument purports to fully establish the immortality of the soul, and is considered by Plato to be unobjectionable and certain.

The account of Socrates' death gives us a portrait of a man so detached from the needs and cares of his body that his soul can slip away without any fuss at all. Plato does not present this as strict asceticism, though, but rather a lack of excessive concern for earthly things. (In this sense, one could argue Plato's ideal is somewhat similar to the Buddhist "middle way.")

The Phaedo is one of Plato's great masterpieces, combining difficult and profound philosophy with a lively and engaging narrative. As a result, it is one of the rare philosophical classics that is easily readable and rewarding of rewarding careful study.