Why does Socrates think that the body is an impediment to the soul?

Katherine Tinoco

Dr. O’Connor

Ancient Greek Philosophy

Literature Review

April 12, 2020

QUESTION: Why does Socrates think that the body is an impediment to the soul?

TEXT: Phaedo

Section 1

In Plato’s Phaedo, Socrates touches his philosophical standpoint of the body and soul but more specifically paints it as an image of dualism. He presents the idea that the body is meant to be separated by itself and it should be regarded apart from the soul but not only is it seperate, but also hinders the individual trying to reach a higher state. Higher state truly means achieving the separation of the soul and body; Any individual trying to achieve the truth must study philosophy, according to Socrates. As simple as it may seem, Socrates declares that any philosopher who is guided by the desires of their physical being does not properly study the teachings of philosophy. When discussing with Simmias, Socrates and him agree that a philosopher who is bound by these desires is not being sincere and should truly despise them. In any case, those desires are what impede the soul from separating and achieving what it must in the eyes of a philosopher. Their reasoning for this ideal of dualistic separation is due to their stern belief that philosophers will not fear death but will welcome it instead, yet someone who is blinded by their worldly inclinations will be anything but welcoming. With the time that a typical individual will spend on their tendencies to fulfil what they yearn for, a philosopher will be preoccupied trying to obtain pure and unbiased knowledge. If the fear is left behind, the bodily characteristics that are presumed to exist will cease to exist post-mortem and the soul be free.

Section 2

In terms of the impediment that the body has over the soul, we can begin by analyzing the fear of death and how it holds control over the body. Author Emily Austin maps the guidance that Socrates provides in order to shift the perspective on death, in her chapter of “The Philosophical Life and How to Die”. The chapter begins with explaining Socrates’ intent to persuade his friends on the eager attitude one must carry through to the end. Three steps to having that attitude, as described by Austin are having an exemplary philosopher, arguments for the concept of the soul, and the relationship of death and piety.

The nature of a philosopher is to be unafraid due to their assumed undisturbed quest for knowledge, that is not expected to be influenced by external forces. His conversations with Simmias and those ideas presented in Phaedo are exemplary of what a philosopher should follow and even delve into the specifics of factors of avoidance. Austin then concludes that philosophers fear death more than the average person. The philosopher's desire for wisdom is what will cause frustration that will cease to exist after death. It is important to note that of the arguments that Socrates presents is not that Philosophers have no fear of death but they have minimal or more control over it, enough to be content with death.

The author describes philosophers as individuals who are “ascetic” or those who are disciplined to a drastic extent. The reason she uses this word for someone who studies philosophy is because it appears as though those who do have discipline in studying and having an affinity for something that requires mental and conceptual alterations, then they are likely to have less to lose when they die. In terms of what they are prone to attend to, then death will jeopardize the benefits of their desire and distance them from it. This problem is described as a problem that is more specific to the “non-philosopher”, according to the author (Austin, 73). She provides examples of some of the desires that may confine them to a life that is distant from philosophy and truth, which are being megalomaniacal, sexual addiction, and being an insatiable tyrant or even anyone with goals that require more planning and effort which can force them to look forward to something.

For those individuals who seek the future and are bound by these desires, they find themselves struggling to accept death because they cannot let go of what they have planned out. “for he believes this intensely—that he will discover wisdom purely no other place but there” (Phaedo, 68a) is an ideal quote which indicates that anyone who searches for the knowledge he desires, it will be found. The lack of mention that focuses on worldly things or the future is what can tell us that this is not comparable to searching for answers in things that we want to do, but through believe and understanding that the answers remain in front of the philosopher who follows his discipline.

Section 3

The Phaedo, as one of the principle exchanges of between Socrates and his pupil on an exchange on managing with the spirit, includes a great deal of contentions that are not constantly legitimate, lucid, or simple to clarify. It is commonly treated as the exchange with the most obviously dualistic direction. Plato's piece has an emphasis on demonstrating the spirit's immortality, the discourse is thought to stress the division of the spirit from the body. Maria Giannakopoulou wrote a very detailed analysis titled “Plato on Soul and Body”, which discusses the cyclical argument that essentially states that there should be two opposing opposites. The opposite in the case of Plato’s Phaedo, is that since the body is mortal and contingent on death then the soul should contrast and remain immortal. This argument does not discuss the nature of the soul once we move past the idea of death and the separation of the physical and invisible parts. The lack of answers that exist in the cyclical argument does not negate that the association of the soul and body is nonviable, in fact, it is affirmed. This would recommend a perspective on the body as the spirit's jail from which it must escape. In this way, the message of the Phaedo may appear to be exceptionally dualistic: Soul and body are completely particular yet their existence is questioned beyond just one realm. The salvation of the spirit lies in dismissing the body.

Since the author acknowledges that this argument provides the necessary analysis of the polarity of the soul and body, in order to express the body as an obstacle of knowledge. She uses line 65b in Phaedo as an example, that specifically describes the word obstacle to describe the body when regarding the search of knowledge. She also reminds us that knowledge is one form of many, even those worldly things are forms. The body cannot rely on forms such as strength or health to seek the intangible, which is why the physical forms that seem to be important, truly do not assist. Giannakopoulou states that the form that pushes the philosopher to seek wisdom and welcome death is knowledge.

The goal of her text is to acknowledge Socrates’s perspectives through Phaedo (63e-66a) were truly presented to specifically to set out the view that the body and soul are distinct. Due to how unalike they are and their contrasting nature, their individualistic existence should be the driver of the host. The host, or individual that has the soul, will be inclined to practice philosophy once they understand this concept. The body binds the soul momentarily during the period of a lifetime, but afterwards, the body is just its vessel. The author states that the soul alone is capable of existing and obtaining knowledge outside of the confinement of a body (Giannakopoulou, 75). Given that, if a philosopher is truly goal oriented, they will know that knowledge is almost their mission statement. If you have to maintain and serve your body in terms of desires then the person has difficulties leaving their bodily form.

Section 4

Sources

Austin, E. (2009). Washington University Open Scholarship. Fear and Death in Plato, 64.

Retrieved from https://openscholarship.wustl.edu/cgi/viewcontent.cgi?article=1026&context=etd

Bostock, D. (1999). Oxford University Press. THE SOUL AND IMMORTALITY IN

PLATO'S PHAEDO, 1–21. Retrieved from https://learning.hccs.edu/faculty/nathan.poage/phil1301/secondary-sources-on-plato/bostock-soul-and-immortality-in-platos-phaedo

Giannakopoulou, M. (2002). University of Glasgow. Plato on Soul and Body.

Retrieved from http://theses.gla.ac.uk/1112/1/2002giannakopoulouphd.pdf

Silverman, S. (2010). The Death of Socrates: A Holistic Re-Examination.

OMEGA - Journal of Death and Dying, 61(1), 71–84. https://doi.org/10.2190/OM.61.1.d

WHITE, F. C. (2006). SOCRATES, PHILOSOPHERS AND DEATH: TWO

CONTRASTING ARGUMENTS IN PLATO'S PHAEDO. Classical Quarterly, 56(2), 445-458. Retrieved from Proquest.