Phaedo.
To begin with, then, it is clear that in such
matters the philosopher, more than other men, separates
the soul from communion with the
body?
It is.
Now certainly most people think that a man who
takes no pleasure and has no part in such things doesn’t deserve to live, and
that one who cares nothing for the pleasures of the body is about as good as
dead.
That is very
true.
Now, how about the
acquirement of pure knowledge? Is the body a hindrance or not, if it is made to
share in the search for wisdom?
What I mean
is this: Have the sight and hearing of men any truth in them, or is it true, as
the poets are always telling us, that we neither hear nor see any thing
accurately? And yet if these two physical senses are not accurate or exact, the
rest are not likely to be, for they are inferior to these. Do you not think
so?
Certainly I do,
he
replied.Then,
said he,
when does the soul attain to truth? For when it tries to consider
anything in company with the body, it is evidently deceived by it.
True.
In thought, then, if at all, something of the realities
becomes clear to it?
Yes.
But it thinks best
when none of these things troubles it, neither hearing nor sight, nor pain nor
any pleasure, but it is, so far as possible, alone by itself, and takes leave of
the body, and avoiding, so far as it can, all association or contact with the
body, reaches out toward the reality.
That is true.
In this
matter also, then,
the soul of the
philosopher greatly despises the body and avoids it and strives to be alone by
itself?
Evidently.
Now how
about such things as this, Simmias? Do we think there is such a thing as
absolute justice, or not?
We
certainly think there is.
And
absolute beauty and goodness.
Of
course.
Well, did you ever see
anything of that kind with your eyes?
Certainly not,
said he.Or
did you ever reach them with any of the bodily senses? I am speaking of all such
things, as size, health, strength, and in short the essence
or underlying quality of everything. Is their true nature
contemplated by means of the body? Is it not rather the case that he who
prepares himself most carefully to understand the true essence of each thing
that he examines would come nearest to the knowledge of it?
Certainly.