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Updated: May 17, 2025
Among these were Aristippus, Antisthenes, Euclid of Megara, Phaedo of Elis, and Plato, all of whom were disciples of Socrates, and founders of schools. Some only partially adopted his method, and all differed from each other. Nor can it be said that all of them advanced science. Aristippus, the founder of the Cyreniac School, was a sort of Epicurean, teaching that pleasure was the end of life.
In the Phaedo he says that these are the causes to us of reminiscence; because disciplines are nothing else than reminiscences of middle dianoetic forms, from which the productive powers of nature being derived and inspired, give birth to all the mundane phenomena.
Thomson of Southdean, father of the author of The Castle of Indolence. 'As to Plato, cited by my learned brother, Plato believed in hauntings, as we read in the Phaedo, Nau has him here. In brief, 'the defendants have let a house as habitable, well knowing the same to be infested by spirits'. The Fathers are then cited as witnesses for ghosts.
Farther on sat Rejtan,6 in Polish costume, mourning the loss of liberty; in his hands he held a knife with the point turned against his breast, and before him lay Phaedo and The Life of Cato.
Or, to represent the same thing under a third supposition; if Socrates had professed to perform public miracles at Athens; if the friends of Socrates, Phaedo, Cebes, Crito, and Simmias, together with Plato, and many of his followers, relying upon the attestations which these miracles afforded to his pretensions, had, at the hazard of their lives, and the certain expense of their ease and tranquillity, gone about Greece, after his death, to publish and propagate his doctrines: and if these things had come to our knowledge, in the same way as that in which the life of Socrates is now transmitted to us through the hands of his companions and disciples, that is, by writings received without doubt as theirs, from the age in which they were published to the present, I should have believed this likewise.
Even Petrarch founds his hope chiefly on this Dream of Scipio, on the declarations found in other Ciceronian works, and on Plato's 'Phaedo, without making any mention of the Bible.
The dysthanasia of Jesus should, one would opine, make a stronger appeal to men's sympathies than does the euthanasia of Socrates. Yet on the whole the reverse is the case. The difference in the respective styles of the two narratives does not give the whole explanation. It is true that the Phaedo is a work of fine art while the gospel story is a plain statement of fact.
Emerson studies Swedenborg and reads the Phaedo in his garden, far enough from the din of cities to enable him in calm weather to forget them. "Boston, London, are as fugitive as any whiff of smoke; so is society, so is the world." The one is strong where the other is weak. Carlyle keeps his abode in the murk of clouds illumined by bolts of fire; he has never seen the sun unveiled.
It is only in the Passion of Christ, the Phaedo, Prometheus, the murder of Orpheus, the sacrifice of Antigone it is only in these that we find the drama of the sage, the solitary drama of wisdom. But elsewhere it is rarely indeed that tragic poets will allow a sage to appear on the scene, though it be for an instant.
Had Protagoras been allowed by Plato to make the Aristotelian distinction, and say that virtue is not knowledge, but is accompanied with knowledge; or to point out with Aristotle that the same quality may have more than one opposite; or with Plato himself in the Phaedo to deny that good is a mere exchange of a greater pleasure for a less the unity of virtue and the identity of virtue and knowledge would have required to be proved by other arguments.
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