According To Plato, Man Is Body And Soul. However, Body And Soul Are .
Plato’s Philosophy of the Human Person:According to Plato, man is body and soul.However, body and soul are separate entities wherebythe soul is man’s most valuable possession. Man’s chiefconcern must therefore be the good of the soul. Plato’spsychology is dualistic. The soul is the initiator ofmotion. It has pre-eminence over the body. It is selfinitiating (Laws 896a, 1-2) and the source of all motion.Soul is superior to the body.1
Body-soul relationshipThe body is moved by the soul as its ruler. It rules the bodyand its desires. However, the body’s influence over the soulis not ruled out. Thus, true education comprises alsophysical education. There are kinds of music that are saidto be disturbing to the soul. This is proof that the bodyinfluences the soul in a way since music is heard throughsound, which is on the physical level. The evidence ofinfluence of the body over the soul is where Plato claimsthat a person is able to inherit defects from his parents thatwould cause ills of the soul. Therefore Plato does not ruleout the possibility of the interaction between body andsoul even though he usually speaks of soul as merelydwelling in the body.2
According to Plato, the soulconsists of three parts namely,Rational, Spirited (Courageous) andAppetitive. Notice here that the wordpart does not mean that the soul ismaterial and so divisible into parts. Itis used metaphorically to showdifferent functions or forms (eidos) ofthe soul representing differentprinciples of action.3
The Parts of the soul1. The rational part of the soul ( to logistikos) iswhat distinguishes man from brute. It is thehighest element or the formality of the soul. It isimmortal and akin to the divine. Unlike the othertwo parts, it is imperishable.2. The Spirited (Courageous) part is nobler thanthe appetitive. In man it is akin to courage. It is thenatural ally of reason though it is also found inanimals.3. The appetitive part ( to episomatikov) refers tothe bodily desires as distinguished from therational desires. Rational desires refer to thepassion for truth or the Eros of the soul.4
Where soul is locatedIn Timaeus, Plato locates the rationalpart of the soul in the head, thespirited in the breast and the appetitivein the midriff. It is hard to say whetherhe literary meant it so or whether hesaw the parts as points of interactionon the body of the several principles ofthe soul. Plato declares the soul to beimmortal.5
Immortal Part of the SoulIn Timaeus, only the rational part ofthe soul is said to be immortal. Theother parts are said to be perishable atdeath. This statement is only ourinterpretation since Plato never gave adecisive verdict as to the fate of theother two parts of the soul upon death.6
Conflict in the Soul2. Different Virtues3. Different Levels Pleasures1.7
1. Conflict in the Soul:In a single personality there appears to be variantactivities that at times seems to be in opposition witheach other. Some activities are good while others arebad by the same person. The good activities are said tobe higher while the bad are base in value. The higheris superior to the lower. Plato observes that it isimpossible for the opposing activities to spring forthfrom the same principle or soul. Therefore, he thinks,there must be different souls or different principlesresponsible for the different and variant activities. It isthe rational soul that is responsible for good actions.8
MetaphorIn Phaedrus, Plato gives a chariot and ridermetaphor. The rational soul is the charioteer. Twohorses drive the chariot. One horse is good andcontrollable by the charioteer. The second horse isbad and rebellious. It only obeys the charioteerwhile coerced with a whip. The good horse iscomparable to the spirited or courageous soul thatobeys reason. The bad horse is equivalent to theappetitive soul that is the seat of the desires of thebody. The bodily desires are in conflict with reasonand unless forced to submit to the dictates ofreason, by their own they are misguided.9
How are the three parts united?Plato found it difficult to say how the threeparts are united in a single consciousness. Hesaid this is a mystery and a task left to godswhile the task of man is to show what the soulis like. The tendency to regard the threeprinciples of action as principles of one unitarysoul and the tendency to regard them asseparate parts remains irreconcilable in Plato’spsychology.10
Plato’s aim was ethicalPlato’s main interest is ethical. His interest isto insist on the right of the rational elementto rule as it acts as the charioteer. InTimaeus, the rational part is said to be madeby the Demiurge out of the same ingredientsas the World-Soul. The mortal parts of thesoul and the body are said to be made by thecelestial gods. (Timaeus 41, c6-42, 69, a8c.). This is a mythical expression of theorigin of the soul.11
The Highest part of the soul\Rational partThe rational element of the soul is said to be thehighest and is born to rule. It has the naturalright to rule since it is akin to the divine. It hasaffinity to the invisible and intelligible world offorms. It is able to contemplate the truth of theintelligible world. The other parts of the soulare essentially bound up with the body. Theyare bound up with the phenomenal world andhave no direct part in both reason and rationalactivity. They cannot behold the ideal world offorms.12
2. Virtue:Personal Good versus the Good of the Society:For Plato the good of the society is to attain happinessthrough exercise of justice. Happiness results fromharmony and order. Exercise of virtue safeguards thisharmony and order both in society and in theindividual’s life. According to Plato there subsists inthe realm of the ultimate reality an ontologically realstate, ideal in its nature. The social responsibility of acollective society is to attain the actualization of thisideal state.13
The Ideal StateJust as an individual person’s happiness depends upon hisvirtuous achievement, the good or happiness of society iscontingent upon its realization of the social ideal justice.The ideal state would be ruled by a single wise man orwoman or by an aristocracy of people wise and virtuous.The ideal state is one in which every individual memberfunctions in his best capacity according to his naturalabilities. Each contributes to the state his/her talents byworking at tasks for which s/he is best suited. This ensuresharmony in society. It is such harmony that is equivalent tojustice.14
a. Taking into account Individualdifferences in exercise of Virtue:In order for the social justice to prevail,individual differences must be takeninto account. Justice as perfect ordermust prevail not only in a state but alsowithin the individual as integralharmony to ensure good health andhappiness.15
b. Three Fundamental VirtuesThe ideal community depends upon balance bothwithin and among individuals. For this reason, thehuman soul is fundamental to virtuous conduct for theattainment of goodness and happiness. There are threefundamental virtues that correspond to three activitiesor divisions of the soul namely, wisdom, courage andmoderation.16
c. Individual Virtuesi. Wisdom corresponds to the intellectual division of thesoul. It is a divine aspect situated in the head. It iscomparable to the world soul or reason. It accounts forintellectual activity of the soul. This part alone is said to beimmortal.ii. Courage: corresponds to the courageous division with anaggressive spirited aspect situated in the heart. This part ischaracteristic of animal existence. It is often reflected in anirascible temperament and an aggressive disposition, whichin man takes the form of courage.iii. Moderation is the virtue of self-control. It is the virtuethat is exercised through proper discipline by the appetitivesoul. The appetitive soul is animal-like and situated in themidriff. It is found in all levels of life including thevegetative realm.17
d. Degree of Virtue in each individualVirtue according to Plato is identical with excellence. It caneither be taught or is inborn. Although every personpossesses all three divisions of the soul with theirconcomitant virtuous qualities, the degree varies amongindividuals. This is the reason why there are three socialclasses in a society that corresponds to the three types ofvirtuous characters. The three social classes are Guardians(rulers), warriors and artisans. Nature is aristocratic andapportions to men varying amounts of innate abilities.Consequently some people excel over others because ofsuperior intellectual powers. Some acquire virtue throughnatural endowment while others through philosophicaltraining. Unfortunately, the masses are incapable of truephilosophical understanding that nature has reserved forthe aristocratic few.18
e. The Three social classes:Individuals vary depending on the kind ofvirtue they posses. Each person’s characteristic virtuedetermines his/her place and function in society.Virtue defines one’s social class and status.i. Guardians: are men of wisdom who are trained inphilosophical reasoning. They become guardians. Theyfill the ruling posts in the government and serve asadministrators of state affairs.ii. Warriors: men of courage and valor becomewarriors who are unselfishly bound to duty. They arededicated to the defense of the state. They protect thestate from foreign enemies and from citizens whowould break the law and disrupt peace, harmony, orderand justice in the society.19
iii. Artisansiii. Artisans are the masses. Their obligation is toexercise self-control over their appetites. They musthold their bodies ready for obedient service. Theymust obey the law of the state and abide by the rule oftheir leaders. It is the artisans, who motivated by theirneed for satisfying appetites manufacture materialgoods that result into the state’s revenue. While theywork in trade, industry and commercial activities toprovide for their daily needs, they create the society’seconomy.20
Common GoodAll three classes must work not forindividual goals but for thecommon good or common welfare.All must work for the realization ofthe true, good and ideal state inwhich justice prevails.21
f. Competitive Education:The state is based on the ethical ideal to traincitizens to become virtuous which ensurehappiness. Virtue ought to be desired for its ownsake and not for the sake of reward or fear ofpunishment. Virtue is the souls’ state of health andbeauty from which happiness arises. Plato restatedSocrates’ saying that since virtuous conduct is anend in itself, it is better to suffer injustice than toinflict injustice upon others.22
equal opportunitySince a person’s social class depends on the person’snatural ability to acquire virtue, which is either inbornor acquired by training, every individual must beeducated in order to disclose their social status.Education determines to which of the three classes oneproperly belongs. Plato’s Republic is democratic whereeveryone is given equal opportunity in order to provehimself or herself fit for a certain social status.Therefore, education is provided to all citizens to giveeveryone an opportunity to assent at the highest levelof life according to their abilities. The highest positiongoes to the highest qualified.23
g. Different stages in Education:Education during the first years of childhoodemphasizes care of the body.From three to six years of age, emphasis shifts to thenarration of myths and religion. Notice that religion wasvery important to Plato.From seven to ten, one is trained in gymnastics.Ages ten to thirteen trains in reading and writing.Ages fourteen to sixteen trains in poetry and music.24
Mathematical StageAt ages sixteen to eighteen efforts aredirected more to training in mathematics.Dividing LineThe shifting process commences betweenage eighteen and twenty with militarytraining. After military training, those ofscientific and philosophical talents remainin school for additional education. Those ofvalorous disposition join the warrior class.25
The final divideAnother shifting process occurs at age thirty uponcompletion of more intensive, abstract and advancedstudies in science and philosophy. The students’ abilityfor dialectic and overall grasp of abstract relations isevaluated. The more promising students continue witheducation up to the age of thirty-five. The rest aregiven assignments of practical nature in public office.Those who remain in school are given more training indialectics and overall comprehension. From age thirtyto fifty, advanced students can assume positions ofhighest authority requiring the keenest philosophicalability. Their contemplation of the good isimplemented in the state where it is also realized.26
Philosopher KingPlato was convinced that there would be nohope for the state until philosophers becamekings or until kings became philosophers.The philosopher king seemed for Plato tobe the appropriate ruler with the ability toachieve the good of the state. Ideally forPlato, the philosophically astute men goodand wise should govern the state. Such stateshould either be a monarchy or an aristocracyof the best men and women of relativelyequal ability ruling as a senate.27
Third Reason why Platothinks the Soul is Tripartite28
Types of PleasuresPlato asserted that since nature is a creation of God,then it is as good as it could possibly be. At the sametime he posited a threefold classification of pleasures.1. sensual2. sensuous3. ideal29
The Sensual Pleasures:this refers to a life devoted to thegratification of the pleasures of thebody. Such a life is a low life that isinferior in quality. A life of sensualpleasure is a degraded form of humanlife. Man’s sexual desires are anexample under this category ofpleasures.30
The sensuous pleasures:such pleasures are related to senses butnot necessarily for gratification ofpleasures. They comprise theintermediate level of good. Admirationof a woman’s beauty as an attribute ofwomanhood is a good example underthis category.31
Ideal pleasures:ideal pleasures are spiritual andsupremely worthy. They conform to thenature of God. An example of thesekinds of pleasures is an intellectual loveof a woman’s soul. It is popularlyknown as Platonic Love. It is the loveof one mind or soul for another. It is asuperior class of pleasures.32
Counterpart of the idealJust as any object of the ideal world has its inferiorcounterpart in the sense world, so also the third classof pleasures has its correlative in form of the sensual orphysical love. Plato sees physical love as a lower type ofanimal imitation of the pure ideal love. Theintellectual love of one mind for another, of oneperson for another far above the level of sexual desire,constitutes platonic love.33
intermediaryPlato held that aesthetic or artistic experience isintermediate between sensual and ideal realities.In the Republic where he discusses his doctrine offorms, Plato talks about our understanding ofmathematical formulations and proportionality asa kind of dianoia or intermediary between thesensible world and the world of forms. He uses thesame idea here while comparing the differentkinds of pleasures. A beautiful sunset for exampleis nature’s attempt to actualize the prototype ofbeauty that is ideal and monoiedic.34
Concrete Material Particularv/sArchetypeThe sensuous beauty resides in the phenomenalworld. It imitates the ideal beauty that resides inthe world of forms. In it, the artist strives to realizethe ideal of beauty. Ideal beauty like otherarchetypes is an eternal immutable ontologicallyreal object which while imperceptible to senses isunderstood as a concept through the rationalactivity of the mind. Desire for such beauty is theEros of the soul. A thing becomes beautiful when itparticipates in the ideal beauty. When the idealshines through the sensible, it permeates it andrenders it beautiful.35
Instinct for the idealEverything in the universe has a yearning toactualize the ideal. While it is instinctive forevery being to yearn for the ideal, perfectionwithin the sensible world is at best anapproximation, never completely attained.Consequently, perfection must wait for theideal world. God (Demiurge) created thesensible world because he preferred itsexistence to its non-existence.36
epilogueThe three kinds of pleasures or love are equivalentto the three parts of the soul. The rational part of thesoul experiences the Eros of the soul or philosophicalpleasures. It alone is able to know and contemplatetruth of the ideal forms. The spirited part of the soulthat seeks to safeguard the good of others before itsown is said to be the seat of aesthetic pleasure. Sensualpleasures reside in the appetitive part of the soul.37
Rule of reasonThe hierarchy of pleasures, the three kinds of virtuesthat determine social classes and the conflict in one’spersonality are the reasons why Plato thinks that thesoul is tripartite in nature. Plato is consistent in allcases in showing that the rational is superior to therest of the divisions. The others must be subordinateto reason. Guidance by reason contributes to the ideallife both for the individual and for the social order assuch. This in turn contributes happiness as a fruit ofjustice and virtue.38
Plato's Philosophy of the Human Person: According to Plato, man is body and soul. However, body and soul are separate entities whereby the soul is man's most valuable possession. Man's chief concern must therefore be the good of the soul. Plato's psychology is dualistic. The soul is the initiator of motion. It has pre-eminence over the .
4. CICERO & PLATO'S CELESTIAL X Cicero not only mimicks the gates of heaven found in Plato's Republic (614c) in his On The Republic, he translates a specific section of Timaeus (according to Sedley, 2013, p. 187), zooming in on the part that deals with cosmogony and features Plato's cosmic X (27c-47b). Here Plato describes
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only unworthy of Plato, and in several passages plagiarized from him, but flagrantly at variance with historical fact. It will be seen also that I do not agree with Mr. Grote’s views about the Sophists; nor with the low estimate which he has formed of Plato’s Laws; nor with his opinion respecting Plato’s doctrine of the rotation of the earth.
A preliminary note – Socrates, Crito, Plato and the reader In order to decipher Plato’s intent in each dialogue one has to concentrate only on the characters of the dialogue, and as we all know Plato does not appear as an actor in any of his dialogues.
Plato, Republic, Book VII Monday, January 22 PHILOSOPHY How Bad Can Things Get? Plato, Republic, Book VIII Response paper 1 due Thursday, January 25 PHILOSOPHY Are You Happy Now, Thrasymachus? Plato, Republic, Book IX Monday, January 29 PHILOSOPHY Impersonating Poetry: Imitator, Maker, or User? Plato, Republ
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