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In Plato's dialogues, we find the soul playing many disparate roles. Among other things, Plato believes that the soul is what gives life to the body (which was articulated most of all in the Laws and Phaedrus) in terms of self-motion: to be alive is to be capable of moving yourself; the soul is a self-mover. He also thinks that the soul is the ...
Among other things, Plato believes that the soul is what gives life to the body (which was articulated most of all in the Laws and Phaedrus) in terms of self-motion: to be alive is to be capable of moving oneself; the soul is a self-mover. He also thinks that the soul is the bearer of moral properties (i.e., when I am virtuous, it is my soul ...
In philosophy, Plato's epistemology is a theory of knowledge developed by the Greek philosopher Plato and his followers. Platonic epistemology holds that knowledge of Platonic Ideas is innate, so that learning is the development of ideas buried deep in the soul, often under the midwife-like guidance of an interrogator.
Sarah Broadie says that “readers of the Phaedo sometimes take Plato to task for confusing soul as mind or that which thinks, with soul as that which animates the body." [27] Dorothea Frede argued that “as to the exact nature of the soul we are left somehow in the dark by Plato in the Phaedo and also in Republic X." [28]
Plato relies, further, on the view that the soul is a mind in order to explain how its motions are possible: Plato combines the view that the soul is a self-mover with the view that the soul is a mind in order to explain how the soul can move things in the first place (e.g., how it can move the body to which it is attached in life). [10]
Nature and Divinity in Plato's Timaeus. Cambridge, UK: Cambridge Univ. Press. Campbell, Douglas R. "The Soul's Tomb: Plato on the Body as the Cause of Psychic Disorders," Apeiron 55 (1): 119–139. 2022. Cornford, Francis Macdonald (1997) [1935]. Plato's Cosmology: The Timaeus of Plato, Translated with a Running Commentary.
Socrates' response is to develop his theory of anamnesis and to suggest that the soul is immortal, and repeatedly incarnated; knowledge is in the soul from eternity (86b), but each time the soul is incarnated its knowledge is forgotten in the trauma of birth. What one perceives to be learning, then, is the recovery of what one has forgotten.
Plato defined the faculties of the soul in terms of a three-fold division: the intellect (noûs), the nobler affections (thumós), and the appetites or passions (epithumetikón) [1] Aristotle also made a three-fold division of natural faculties, into vegetative, appetitive and rational elements, [2] though he later distinguished further divisions in the rational faculty, such as the faculty of ...