Phaedo. What you think,
he
asked, about the argument in which we said that learning is recollection
and that, since this is so, our soul must necessarily have been somewhere
before it
was imprisoned in the body?
I,
said Cebes, was wonderfully convinced by it at the
time and I still believe it more firmly than any other
argument.
And I too,
said
Simmias, feel just as he does, and I should be much surprised if I should
ever think differently on this point.
And
Socrates said: You must, my Theban friend, think differently, if you
persist in your opinion that a harmony is a compound and that the soul is a
harmony made up of the elements that are strung like harpstrings in the body.
For surely you will not accept your own
statement that a composite harmony existed before those things from which it had
to be composed, will you?
Certainly
not, Socrates.
Then do you
see,
said he, that this is just what you say when you assert that
the soul exists before it enters into the form and body of a man, and that it is
composed of things that do not yet exist? For harmony is not what your
comparison assumes it to be. The lyre and the strings and the sounds
come into being in a tuneless condition, and the
harmony is the last of all to be composed and the first to perish. So how can
you bring this theory into harmony with the other?
I cannot at all,
said Simmias.And yet,
said Socrates, there ought to be
harmony between it and the theory about harmony above all
others.
Yes, there ought,
said Simmias.Well,
said he,
there is no harmony between the two theories. Now which do you prefer,
that knowledge is recollection or that the soul is a harmony?
The former, decidedly, Socrates,
he
replied. For this other came to me without demonstration; it merely
seemed probable
and attractive, which is the
reason why many men hold it. I am conscious that those arguments which base
their demonstrations on mere probability are deceptive, and if we are not on our
guard against them they deceive us greatly, in geometry and in all other things.
But the theory of recollection and knowledge has been established by a sound
course of argument. For we agreed that our soul before it entered into the body
existed just as the very essence which is called the absolute exists.
Now I am persuaded that I have accepted this essence
on sufficient and right grounds. I cannot therefore accept from myself or anyone
else the statement that the soul is a harmony.
Here is another way of looking at it, Simmias,
said he.