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Plato's theory of the soul, which was inspired variously by the teachings of Socrates, considered the psyche (Ancient Greek: ψῡχή, romanized: psūkhḗ) to be the essence of a person, being that which decides how people behave. Plato considered this essence to be an incorporeal, eternal occupant of a person's being.
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]
Meno (/ ˈ m iː n oʊ /; Ancient Greek: Μένων, Ménōn) is a Socratic dialogue written by Plato around 385 BC., but set at an earlier date around 402 BC. [1] Meno begins the dialogue by asking Socrates whether virtue (in Ancient Greek: ἀρετή, aretē) can be taught, acquired by practice, or comes by nature. [2]
Socrates presents his third argument for the immortality of the soul, the so-called Affinity Argument, where he shows that the soul most resembles that which is invisible and divine, and the body resembles that which is visible and mortal. From this, it is concluded that while the body may be seen to exist after death in the form of a corpse ...
In Apology, a case for Socrates being agnostic can be made, based on his discussion of the great unknown after death, [140] and in Phaedo (the dialogue with his students in his last day) Socrates gives expression to a clear belief in the immortality of the soul. [141] He also believed in oracles, divinations and other messages from gods.
Soul, on the other hand, as used in the technical terminology of analytical psychology, is more restricted in meaning and refers to a "function complex" or partial personality and never to the whole psyche. It is often applied specifically to "anima" and "animus"; e.g., in this connection it is used in the composite word "soul-image ...
Socrates also makes it clear that the Sun cannot be looked at, so it cannot be known from sense perception alone. Even today, humans still use all kinds of mathematical models, the physics of electromagnetic measurements, deductions, and logic to further know and understand the real sun as a fascinating being.
In book III he provides an example of his theory of the soul and makes the correlation between the physical sensations of light the phaos in the body and the incorporeal imaginations phantasia. [7] Aristotle imagined the soul as in part, within the human body and in part an incorporeal imagination.