Philosophy: Phaedo-Wisdom - Essay Example

?Philosophy Phaedo-Wisdom One of the densest of the Platonic dialogues, Phaedo relays a number of philosophical tenants related to Sophocles perspective and gives a narrative account of the events surrounding his death. The dialogue returns the reader to the time immediately before Socrates death, wherein he sat with a number of individuals contemplating the nature of the soul. While Socrates indicates that suicide is negative action, individuals should not fear death as the soul is an element of the transcendent universe. Rather the dying the soul actually becomes attached from the body and in the individual’s life true wisdom is achieved through progressively detaching one’s soul from their earthly bodies. The main thrust of Socrates’ argument concerns four points that are addressed in terms of the means of the individual removing their soul from their earthly bodies. The first such concept is referred to as the Argument from Opposites. This is a sort of Derridean dichotomy wherein there is a bi-nary relation between objects in the universe, such that living comes from dying, light comes from dark. In these regards, the soul is simply going to this other level plane of existence. The next such aspect of wisdom is that of the theory of recollection. This knowledge is such that while it is always there, it takes life instances for individuals to recollect it. Throughout Phaedo Socrates argues that equal portions of sticks or stones are elements of the same type of Form or Idea as they both participate in the Form of Equality. It’s difficult to objectively ascertain the extent to which the Form of Equality is uniquely defined as an absolute value, as at times Plato seems to present it as relative, while at other times he claims that it is an essential and definitive category. Later in Phaedo other categories of Forms are identified. In addition to the Form of Equality, Socrates adds the Forms of Great and Small as well as the Form of Tall. The next such aspect of wisdom explored in Phaedo is that of the Argument from Affinity. In this argument Socrates contends that there are elements that are immaterial and as such infinite. Socrates places the soul in this category of thought, whereas physical and material objects are placed in the category of the finite. Death of Socrates This passage is from Plato’s apology and it begins with Socrates defending himself at Trial against his accusers. Socrates discusses the nature of his knowledge and teachings stating that, “What has caused my reputation is a certain kind of wisdom. What kind of wisdom? Human wisdom perhaps? (p. 25)” Socrates then tells a story about a man, Chaerephon who visited the Oracle and asked if any man was wiser than Socrates and the oracle responded that no man was wiser than Socrates. Socrates goes on the describe how he determined he was wiser than a certain individual because the individual believed that he knew things he didn’t; Socrates determines he is more wise because he realizes the limits of his knowledge. Socrates states that that to determine the truth of the Oracle he spoke with all men who were considered to have knowledge and discovered, “In my investigation in the service of the god I found that those who had the highest reputation were nearly the most deficient, while those that were thought to be inferior were more knowledgeable (p.26).” In defending himself Socrates then implements his Socratic method by questioning Meletus. He asks him if his teachings (Socrates’) are so inimical to knowledge, than what does he (Meletus) consider good knowledge. Meletus responds that the laws improve the youth, and then clarifies that by saying that the people who have developed the laws improve the youth, and then later all the people of Athens except Socrates. In an attempt to show Meletus’ absurdity, Socrates responds by drawing a comparison to horses and asks if it is the same with horses that the majority is able to tame and breed them, and only one man corrupts them; Socrates then concludes that Meletus has obviously no knowledge or experience with youth. Socrates then advances his questioning to discuss the intentions of his knowledge teachings. After a series of questions, Meletus admits that he believes Socrates to be doing purposeful harm to the youth; Meletus also admits that doing harm to the youth is inimical to society. Socrates then argues that since his a member of society, by intentionally harming the youth he would be harming himself. Therefore, if he is actually harming the youth, as Meletus argues, than it’s clearly unintentional and he should be exonerated. Finally, Socrates addresses the accusation that he doesn’t believe in gods. He states that it would be impossible to believe in human matters without believing in people, and it would be impossible to believe in equine matters without believing in horses, so ultimately it would be impossible to believe in supernatural matters without believing in gods. This last point is important as Meletus has accused Socrates of teaching about supernatural matters, therefore it would follow that Socrates does believe in the gods. Summa Theological 1:46, 2 In this section of the Summa Theological, St. Thomas Aquinas examines whether it is an article of faith that the world began. The first objection considers the nature that it is absurd to contend that one would need to consider that the world be an article of faith, as it appears readily apparent that it exists and that there was a God that must have been the initial spark behind its creation. The next question concerns the nature of the creation of the universe. This seems to be related to the nature of the universe as necessarily coming from nothing yet still, in its present form, having substance. This is a paradox in nature and one must question then whether it can truly be believed that there is a physical universe in the sense we have come to believe. The next point considers that since everything comes from intellect there is an order or principle to the universe. As this principle is related to the nature or construction of the universe, one can consider that this might be an element of God or divine virtue. The section then considers a variety of means by which there is temporality built into the universe that distinguishes it from God. For instance, country’s exist that didn’t exist before; there is also a time dimension to things that is discernable. In these regards, there seems to be some elements that distinguish the universe from its sole link with a transcendent reality or God figure. St. Thomas Aquinas then goes on to refute these objections. The crux of his argument is that God exists outside the realm of this physical world and as such the transitory nature of it is simply that and cannot ultimately be articulated. Aquinas does not ultimately offer any concise answers on the relation of faith and creation, but supports the existence of an eternal God figure through rational thought. 2:3 In this section of the Summa Theologica Aquinas analyzes reasons behind the existence of God. This section continues Aquinas’ exploration of the promotion of God through rational insight. The beginning objection concerns the nature of God as only discernable through faith. Aquinas objects to this, arguing that rather God can be determined by natural insight. His main contention is this regards is that while many individuals may not be able to grasp the natural understanding of God’s existence, it can nevertheless be understood in terms of faith in the understanding. This is an important distinction as it separates the nature of God’s existence – namely that it can be understood through natural insight – from faith in this concept. Rather than having faith in the existence of God, one is having faith in the concept of natural insight as attesting to God’s existence. Aquinas then goes on to argue that the existence of God can be understood in terms of natural insight through the examination of the forces of the world. It’s in the natural process of existence and life that demonstrates that there is a God, for without this processing there would not be an external creative force that pushes the world or life force along. This is a transcendental understanding of existence that is related to a belief in God that is akin to the effects of causes; within the cause one witnesses the actions of God such that they actually understand elements of his being and existence – this is the natural understanding of his being. In the next section St. Thomas Aquinas goes on to outline five principles around how these factors take effect and are indicative of the existence of a God figure. Among these principles includes the understanding that life is progressing through a series of progressive processes. For instance, there are certain things that are allowed to exist and certain things that are not, it is in this process that one realizes the divine will. References Aquinas, Thomas. "Summa Theologica." New Advent. N.p., n.d. Web. 1 Apr 2011. . Plato (2002) Five Dialogues, Second Edition. Hackett Publishing Company. Read More