The Question of Immortality is An Ancient One

Immortality was a subject of flying interest to Socrates at this time because this discussion took place on the last day Socrates is to spend in prison in advance his execution. Socrates does not fear death because he has complete trustingness in immortality. He wants to convince his followers to believe in immortality as well. In part, he wants them to be free of anxiousness over his fate, and he uses the occasion to speculate on the bringing close together of immortality and to witness the various proofs that could be offered for immortality based on the temper of the soul. Plato's doctrine of recollection holds that learning is the remembering of a lore that the soul enjoyed prior to its incarnation, some other aspect of the idea that at that place are ideal forms "remembered" by the soul in this world, and this is real a fictionical statement of this view that neither conclude nor the intelligible order that it reveals is alien to the hu humankind soul. Plato is seen as a rationalist in that he finds the good, the beautiful, and the just all contained in the true, in what can be deduced or distilled from experience by pure reason:

Thus the vision he gives us of the policy-making community in the Republic, as well as in the Statesman and the Laws, is founded not only in currents of aestheticism and moralism. . . the political community is not only true but likewise good and beautiful (Nisbet 7).

In The Republic, Plato has Socrates discuss the soul and the genius of the soul and to examin

Copleston, Frederick. A explanation of Philosophy: Volume II. New York: Doubleday, 1949.

Nisbet, Robert. The Social Philosophers. New York: majuscule Square Press, 1973.

Lee, Desmond (tr.). Plato: The Republic. London: Penguin Books, 1987.

The human mind can rich person different actions and different motivations at the same time. There may be a mental infringe as unmatchable part of the mind pushes us one way and another part pushes us in a different direction. In this way, Socrates leads the listener to an understanding of the tri-partite nature of the soul, which Socrates develops a sa reflection of the tri-partite organize of society.

More than this, though, Socrates speaks in The Republic as though man were nothing but soul, as though man had no body (Sallis 369).

Paul Ricoeur, a contemporary French philosopher, suggests in his writings that humankind is dialectically both infinite and finite, with humanity standing between the finite and the infinite. Humanity also is attach by a fault line between these devil dimensions, and this allows for the experience of evil which so marks human activity. Ricoeur's glide path is hermeneutic, meaning the examination and interpretation of myths, such as the myth of the soul and its existence outside the body. He says that the way to examine such issues is to develop a dialectical solution to the hermeneutic conflict, and the hermeneutic conflict of necessity is a linguistic conflict (Ricoeur 87).

Another argument offered by Thomas Aquinas is that in that location is in the human being a natural inclination for immortality, and he says that such a natural desire, implanted by God, cannot be in vain. Man is also the only wight that can conceive of a perpetual existence separate from the present moment, and this corresponds to the natural desire for immortality (Copleston 383-385).

Russell, Bertrand. Religion and Science. New York: Oxford University Press, 1961.

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