Plato, in the Phaedo, argued that the soul is inherently indestructible.
(See especially Phaedo 79a and Phaedrus 247c on properties of this Form.)
The argument, as in the Phaedo and Gorgias, is supplemented by the vision of a future life.
(Most likely it is from an Arabic version, perhaps in summary, of the Phaedo.)
…(they are criticized in the Phaedo and the Republic but receive respectful mention in the Philebus).
When one turns from the Phaedo to the Republic, the notion of hypothesis appears in the two ‘upper’ segments of the line.
It is clear that the point generalizes to all properties, including the property of being large (see Phaedo 100c4–6, 102e5–6).
…of a manuscript of Plato’s Phaedo (c. 100 ce; Egypt Exploration Society, London) shares the informality of cursive but regularizes the letter forms.
Phaedo, a former slave echoing the slave of the Eleven, called Socrates, “the best, … the wisest and the most upright” (Phaedo 118a).
Again, Plato takes pains in the Apology and later works to show that the mature Socrates is not interested in this project (Phaedo 96a–d, Phaedrus 229c–e).
Mind (DK 59 A1); his view that the cosmos is controlled by nous, mind or intelligence, first attracted and then disappointed Socrates (Plato, Phaedo 97b8ff.).
…in the middle dialogues Symposium, Phaedo, and Republic, the exchange is usually interpreted as a negative assessment by Plato of the adequacy of his earlier presentation.
…condemnation of Socrates) and the Phaedo (a portrayal of Socrates’ last hours and death)—he brilliantly re-creates the response of an extraordinary character to the crisis of existence.
Many commentators on the Timaeus have pointed out that the teleological account set out in the Timaeus is the fulfillment of a quest for teleological explanations related in the Phaedo (see, e.g., Strange 1999).
The Phaedo culminates in the affecting death of Socrates, before which he discusses a theme apposite to the occasion: the immortality of the soul (treated to some extent following Pythagorean and Orphic precedent).
…to works such as Republic, Phaedo, Phaedrus, and Philebus for a historically accurate account of the thought of Socrates—even though they contain a speaker called Socrates who argues for certain philosophical positions and opposes others.
His most celebrated work, Phädon, oder über die Unsterblichkeit der Seele (1767; “Phaedo, or on the Immortality of the Soul”), defended the immortality of the soul against the materialism prevalent in his day; his title reflects his respect for Plato’s Phaedo.
In his dialogue the Phaedo, Plato expounded a theory of literally innate ideas; humans, for example, have a conception of exact Equality, which, since it could not have been supplied by the senses, must have been acquired by the soul before it was embodied (see also reincarnation).
There are a significant number of other passages where something very like Theaetetus’ claim (D3) that knowledge is “true belief with an account” is not only discussed, but actually defended: for instance, Meno 98a2, Phaedo 76b5–6, Phaedo 97d–99d2, Symposium 202a5–9, Republic 534b3–7, and Timaeus 51e5.
All three theses might seem contentious today. (1) seems to allude to Phaedo 100e’s notorious thesis about the role of the Form of F-ness in any x’s being F—that x is F “by the Form of F-ness.” (2) looks contentious because it implies (3); and (3) brings me to a second question about 142a–145e (which is also an important question about the whole dialogue): What is the meaning of the Greek word that I am translating as “knowledge,” epistêmê?
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All three theses might seem contentious today 1 seems to allude to Phaedo 100es notorious thesis about the role of the Form of F-ness in any xs being F—that x is F by the Form of F-ness 2 looks contentious because it implies 3 and 3 brings me to a second question about 142a–145e which is also an important question about the whole dialogue What is the meaning of the Greek word that I am translating as knowledge epistêmê