ir ignorance. Since they can’t be certain it is bad, it is not rational to assume that it is – so why fear what you can’t know (maybe it’s the uncertainty that they fear) In the sentencing section he puts forward 2 desirable alternatives – \ a) the sleepless oblivion b) the souls migration to a better place and the joy of companionship with the great figures of the past. He also mentions the judges of the underworld – implying an element of retribution there. Crito: He thinks it is absurd for an old man with a worn out body to dread death. He also mentions how he will be judged in the afterlife if he has fled his agreement with “Laws” to live. He says we are morally accountable for our lives “before the authorities there.”
DIALOGUE begins with pleasure and pain [57a- 61c] In the Phaedo, Echecrates catches up on Socrates end by having Phaedo, who was there, tell him what occurred in minute detail. He is told about the delay due to the religious trip to Delos (and its background). About who was there – Plato specifically excluded – and even the detail of what strange ambiguous emotions Phaedo experienced. How they had all assembled early, but had to wait as the jailors were with Socrates explaining the execution procedure to him, and removing his leg chains. When they entered he was with his wife Xanthippe and youngest son, but she became distressed and was taken home. He talks about the pain of the chains, transforming to pleasure at the ceasing of the pain – noting that pleasure and pain a never together but always very close together (like two bodies attached to the same head 60c) – they cause one another. The discussion moves on to some verses Socrates had been writing in prison based on Aesop’s fables (obeying dream’s he’d had recently “Socrates – follow the Arts 60e”). Then him sending his complements to a friend, Evenus, who he says should follow him soon (to death).
The Philosophers attitude to suicide – if death is so to be desired why not suicide? [61d-63c] This leads to comments that the philosopher should welcome death, (but not by suicide). Cebes asks how can that be? Socrates says he is happy to talk about death now since it is a journey he is about to take. So why are we not allowed to pursue is this good – death? It is an exception to the usual rule of the philosopher “to pursue the good.” Socrates suggests that it is forbidden because we belong to the gods, and may not destroy their possessions. Cebes objects that for philosophers (lovers of wisdom) to desire death is to desire to be parted from the gods’ care – which is not sensible as their guidance is good, the best. Socrates answers that this would be fair criticism if he did not have a high expectation of what followed life. Conversing with good men, and in the care of good masters (the gods). His philosophy will be more rewarding as well with such companions. He also mentions that the good can expect better than the bad.
SOCRATES 2 nd APOLOGY: [63c-66c] TO HIS FRIENDS CHARGE OF HIM BEING TO HAPPY ABOUT HIS DEATH A philosopher’s life is a preparation for death, and he should not fear it when it comes. Death is simply the separation of body and soul – the 2 constituents of men. Body - bound for decay, Soul - for life. And soul not the body is the business of the philosopher. He spells out the realm of soul as opposed to body: Soul – intellectual, moral, reasoning, truth, make judgements, immortal. It works best when unencumbered by the body – tiredness, hunger, desire, illness. Body – the 5 senses, pleasure/pain, appetites for food, sex, ego, pride, disease, loves, fears, desires, emotions. The senses mislead us, and distract the soul as it seeks truth. The soul, seeking wisdom beauty, and truth, avoids the distractions of the body, and this best when it is removed completely from the body. Socrates introduces an important notion of abstract ideas like justice, beauty, truth, beauty, goodness, tallness, etc. which he suggests are the real nature of something. These are pure qualities, unpolluted by the senses. These unchanging Ideas (Forms) are the onl