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Updated: May 17, 2025
"Anaxagoras," he says, "uses Mind only as a kind of last resort, dragging it in when he fails otherwise to account for a phenomenon, but never thinking of it else." And in the Phaedo Plato makes Socrates speak of the high hopes with which he had taken to the works of Anaxagoras, and how grievously he had been disappointed.
Did he appear to share the unpleasant feeling which you mention? or did he calmly meet the attack? And did he answer forcibly or feebly? Narrate what passed as exactly as you can. PHAEDO: Often, Echecrates, I have wondered at Socrates, but never more than on that occasion.
Much of the philosophy of Socrates was long ago outmoded, but Socrates himself, as depicted in the Phaedo, confronting death with the cup of hemlock in his hand, saying with a smile, "There is no evil which can happen to a good man living or dead," has a more-than-natural, an enduring and transcendent quality.
Perhaps the belief was reinforced by the teaching of Socrates, who, in the vision of Er, in the "Republic," brings back, in a myth, the old popular faith in a Purgatorio, if not in an Inferno. In the "Phaedo," for certain, we come to the very definite account of a Hell, a place of eternal punishment, as well as of a Purgatory, whence souls are freed when their sins are expiated.
Or who can overestimate the images with which he has enriched the minds of men, and which pass like bullion in the currency of all nations? Read the "Phaedo," the "Protagoras," the "Phaedrus," the "Timaeus," the "Republic," and the "Apology of Socrates." 5.
As it did not however appear possible to arrange these dialogues which rank as parts in the same accurate order as those which we considered as whole, it was thought better to class them either according to their agreement in one particular circumstance, as the Phaedo, Apology, and Crito, all which relate to the death of Socrates, and as the Meno and Protagoras, which relate to the question whether virtue can be taught; or according to their agreement in character, as the Lesser Hippias and Euthydemus, which are anatreptic, and the Theages, Laches, and Lysis, which are maieutic dialogues.
In the time of Socrates, we may suspect, from a passage in Plato's Phaedo, that the vulgar were skeptical of the immortality of the soul, and it may be reasonably doubted whether the views of Socrates and his divine disciple were ever very popularly embraced.
Plato however did not consider things definable, or in modern language abstract ideas, as the only universals, but prior to these he established those principles productive of science which essentially reside in the soul, as is evident from his Phaedrus and Phaedo. In the 10th book of the Republic too, he venerates those separate forms which subsist in a divine intellect.
Similar doctrines occur in Plato and the Stoics; cf. Dial. 12, 6, 7. HABEREMUS: imperfect where the English requires the present. A. 287, d; H. 495, V. SOCRATES: in Plato's Phaedo. IMMORTALITATE ANIMORUM: this is commoner than immortalitas animi, for 'the immortality of the soul'; so Lael. 14; Tusc. 1, 80 aeternitas animorum.
I am out of touch. Those whom I love and would serve, put me aside. Those who invite me, I do not care to join. So I drop into the gulf and the pageant rushes on. But the curious thing is now I have no suffering. And as to the future do you remember Jowett in the Introduction to the Phaedo " He feebly pointed to a book beside him, which Aldous took up. Hallin guided him and he read
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