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The Phaedrus (/ ˈ f iː d r ə s /; Ancient Greek: Φαῖδρος, romanized: Phaidros), written by Plato, is a dialogue between Socrates and Phaedrus, an interlocutor in several dialogues. The Phaedrus was presumably composed around 370 BC, about the same time as Plato's Republic and Symposium . [ 1 ]
The novel derives its title from the Chariot Allegory employed by Plato in his dialogue Phaedrus, in which the soul (the charioteer) must learn to manage the two aspects of love, the black horse representing the lustful side of love, and the white horse representing the altruistic side of love.
Plato's Phaedrus and his later work The Republic discuss thumos as one of the three constituent parts of the human psyche.In the Phaedrus, Plato depicts logos as a charioteer driving the two horses eros and thumos (erotic love and spiritedness are to be guided by logos).
Plato uses this observation to illustrate his famous doctrine that the soul is a self-mover: life is self-motion, and the soul brings life to a body by moving it. Meanwhile, in the recollection and affinity arguments, the connection with life is not explicated or used at all.
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 ...
Along with these other allegories, Plato's charioteer myth in the Phaedrus (245c-257b) certainly also deserves mention. The ascent of the mind to celestial and trans-celestial realms is likened to a charioteer and a chariot drawn by two winged horses, one dark and one white.
Like the Neo-Platonists, however, Tennemann argued at length that Plato did have a 'secret' or 'esoteric philosophy.' [64] Drawing on the criticism of writing in Plato's Phaedrus and the Seventh Letter attributed to Plato, Tennemann asserted Plato had both practical and philosophical reasons for withholding his 'unwritten doctrines.' [65 ...
It has been suggested that the duality of the horses drawing a biga can also represent Plato's metaphor of the charioteer who must control a soul divided by genesis and apogenesis. [ 24 ] Greek and Roman art depicts deities driving two-yoke chariots drawn by a number of animals.