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neve presente iiset to his mini; certain ly, is it id, he disinissed it
position. No v vitii in the pan os a single lis iv knox that a naan osten suffers in his alter days for the vices os his oluthci ho v in sinit ely vide then is the applicatio of this principie, i ive regard that ingle life as ut ne ut o an endles series. As Plato imself SayS, vehave to Conside the esse is of our actionsio oni sor his ii aut forat tim: ora present state is Conditioned by causes stretChin xv kno v notio v sar bach in to the rena otest past, and whatove domo v vili influ-
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encemur destin tiaroughout unlcno vn cycles to Conae The in destructilbilit os force comes terribi homerio us here Nox it vili be observedilaat in his referenCe metempsychosis supplies e latonisi vitii aready explanationis the apparent injustice ivlaici prevatis in the ordering O thingS-an ans verrio the question is the go is are good an care sortiae astairs of men, Wh4 1 virtve so osten aliticte an vice nurn phant ΘAn advoCate of the creationa theor is orce to reply that in balance vili be rectitie in anotlier se si isterin virtve vili be re varded, and the insolence of vice vili be brought o v. ut suci an ans ver is die. No future recormpense an undo injustice that has once been done
καὶ παρα δικαν ἀποίητον οὐδ αν χρονος ο παντων πατηρ δι ναιτο θέμ εν εργων
os illis nequalit in hunaan affair but also a most o versu incentive tovirtuo is aCtion. A man Shail be via at his deed and thought 113ah elim is lae degra de himself by vice, his restoration iust be effected, o bysonae deatlabe repentance or Compulsor purgation, I ut hi his o unlaborious en leaVotur, i, living Cnordin to the bestis his light in the inferior state to vhichae has fallen. Fora lato neve leaves hini ivithout laope. The an im description os lae sotir nil gration a the lose of me Diaeus 9 A represent a definite ellaical doctrine. The sotililia laas s verve Dor ille Coars of pure intellectua viriue ma inhalbit fornas of bir o beast, or even isti and nodus vlaen ibis defited villiat manne of iniqtiit and there fore in place of innatin in fine and Clear element flair is Conde nanet to ille triri, id an gros respirationos vater'. et even in lais mos degraded state inere is a laance of
retri everment for these vicissitude are determine νου και ανοια ἀπο
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ve finxit only vhen Plato is pressin popular legen into lais service;
particular ouis it uould seein that Plato' is metaphysicali in most lesensibi and ethicatly the nost ruitsul and wlaile it attaches mellea vies penalties to immorali ty, it oster the Stronges en Coura gementio an endeavola aster improvenient. It 1 not of Course Contendecl
I ive examine lae severa demonstrations, ve hal findrilaat What theyamount locis that vita principi is indestri ictible, o that iis inanifestation in his o that personalit is per anent. The restillis lae argumenthoin ἀνταπόδοσις is l)at, is ali hi ings a re noto be throti glat to nought, the sum fulta essen Ce an sufferno abalement butit offersno hado vos proo that this constant anaount of vitalit xvii continue o hi distributed into lae fame consCious personalities v kno v by XperienC that Separate OnSCiou Persona litie Continue t be prodii Ced in the worici, and therefore ive ConClude that lae vita force WhiCla Constitutes theni Canno petist at the dissolution o soli an body biit iv have no rightto conclude that these persona lities etain thei in GVidua ConSciousnessa ster death. Indee frona illis argvirment ve cannot inser that vitalforce vili alWays Continue to exist in the forini particular intelligences: that belong to nother aspect os lato' imetaphysiCs. ProCeemn to ἀνάμνησις, although on a bare Ptera interpretation lato' language imayimpi that the soli existed in lividuallyaeire birili, et his is nolint allinvolve in the principi of the theory the particular ou retain thel nowledge of truth whicli are the possession of Soul a large, o neceS- sarit of this foui in a forine persona exiStenCe. A similar OXaininationo the remaining arguments of the Phaedo vili ho v that individualina mortalit is no fairi deducibi frona an of thena The sanae applies to the brie biit regnant demonstration in Phaedrat 245 C soli. There the Cas for the eternit o soli is state ivitii nequalle foro an dcle ness; ut it applies to the iniversa foui alone, an nothin ca be
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This se enas a firs sight Elce an assertio of lae Continue existen Ce of the Sarne personalities. A lose examinatio however lio victi a inisi not me Case. lato sinapi means ita at is the wlaole vita force of the universe is distribute into a certain unaber of fouis, no addition to misntimber is possibi e eis in sum tota os vitalit ivorii be increased, whicli is inadmissible 'Ve anno drai stoin stat argianient the On- Clusionii ab iliis universa vitalit must neeus berior eve manifeste in give nun)ber of solus and even is it must, ita at vovi no necessarii involve Continuit os personality. The wlio te Strengi la o Plato's rea Son in is expende in demonstratin ine eternit o soti a suCla: llae re is noth in to prove laat parti Cilla Soul on laei departure romthe Dod aremo reabso ed in the universat Spirit, mergin thei proper Consciousnes in that Comino forCe o nature vlaici is ver manifestingilself an ex in ille forans of individua lise. iii Sucti l)einitiae case, it is no irrelevant to ais e the queStion, did lato reali an literati maintain lae persona immortali ty of pa ticular ouli This certaini iv ould seen to e the eacta in of the laedo, and this is the lex of the vas majorit os latoni student :hi ut lae Contrar opinion is supporte h)y the reat authorit o Hegeland has recently been defende ivitia naucla ingenuit by eicia mulier itis not therefore to , dismisse ivithout Cerermony. I xvii discus the
Can laope to attain a Satisfactor solution oni after a minute investigation os lae prosound an difficuli metaphysic of the alter dialogue. Such an investigation is obviously ut o plaCe aere, since ὁ λόγος
πάρ γος ων πλέον ν ἔργον ν ενεκα λεγεται παράσχοι. At the Same
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is in activit of the universat whicla reflect iis et into iis ei andis identi fied vitia iself this self-identit is in unalteratae an labiding. Alteration is When ne lain beConae another an does Othol fas by iis et in the ther. Soti on lae ther han consist in theretaining itfel in lae ther in the proces of apprehensio the oui has toto viti externa matter ivlaiCh Mother, and et it retain iis selfidentity. nam ortalit has no sor lato lae interest it has for tis in religious aspect it depend upon lae natur of thougiat an Pit innerfreedom. Villa referenCe to the Phaedo Hegel olbserves that xv havehardi an sine of emarcatio belWeen the otii vard representationand the in vard dea, but this is sa frona sint inpio lae Crudit o ConCeption Rohheitin that represent the soti as a thing, an inquire abo ut iis duratio an existenCe, a ConCerning a thin . No v it appears to me that the foregoin Criticisna amolint tofomething like his Hegel analysin the Conception os immortality, Seiges at once hipo that ivlaichae regard as essentia to the Platoni
philosophy this cerne lae instanti drag to light, rejecting the husico Vorstelliin '. Whether an individual consciousness hali continueto exist a suci is to Platonisna o no metaphysical importanC What-ever What is of tui portance S to gras the true natur os ternity. The foui Creat inmortalit lies in the operatio of thought: eternityis in the natur of thought an has nothinito do vitia duration. SuCh, Conceive is Heger potnt. No v that the duratio of the individualis of no metaphysical importanc Pana villin to adimit Plato' philosopli in no va involves t. I do not ho veve se that it is herebyexcluded provide the reali essentia po in is maintained, it se enasto te that the question o individua duration is an ope one or
Telchmulier o veve goes further, an declares that Plato Could no maintain individua inamortalit ivithout grave inconsistency frona Whicli premis he anos justi dra v the conclusion that lato did
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individual, ι individual, anno possibi be ternat ali that is claime is the indefinite prolongation of thei existenc in both direc
The work of Telchinulter Whicli I xta τό- ην o H ἔστω, χρόνου γεγονότα have consulte on this subjector die εἴδη, V Qj φέροντες λανθάνομεν επὶ την plau=riscris Frago and Studiau artr αύδιον ουσίαν οὐκ ὀρθῶς. λέγομεν γαρ δηίsην Gestata e de fera isse.' ἔστι τε καὶ ἔσται, τῆ δἐ τὰ ἔστι μίνον κατὰ A I shali presenti have occasion to τον ληθη λόγον προσηκει. An again remat lc, Plato' dialogues indubitat ly 38 B το ἐν γαρ παράδειγμα παπτα αἰῶνα sho v a developinent in liis system. ut ἔστιν ν ὀ ὁ α δια τέλους τον παντα this developrnent involves no inconsi St χρόνον γεγονώς τε καὶ ι καὶ σόμενος. ency, even thoris in expression of SOnae 3 eiclinaviter' objection seems directe linougiat need na oclification otiine it againstili existence of plurali tyos soliis bring to Eglat lae hi late connexion be in me intelligi Ne vorici cs die platonisc et vee ideas hillieri untiarmoni se l. rarae p. rix lethei albe in das in Plato nios explicit lyraecos nises his, telligibie Gebi et hi et set gen heisS Ato- Timaeus 37 F. αὐτα ὁ πάντα μέρη χρόνου, mi Sinus nichi Platoni simus.' ery triae;
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Finite intelligen es are o Plato sinapi manifestations of lae universal
thinii the Phaedo into severe conformit viti the mature panthei Simo the Timaeus. In the alter it is prohiable laat persona inimi ortali tydoe more ordes recede in to the regio of the mythical: t enter onlyin an extrenaei allegorica guis e. ut vhil in the mature Platonisniat is coherent an consequent, in in stili maturin Platonigna of the Phaedo laere are o be found te us, s v slaal See ivlaiCh lato aster vard Considerabi modifie&: and even vere it ho vn inat personalinimortalit is inadniissibi in in Tyniaeus, i does notiollo; that it is sol the Phaedo. In the interpretation o a writer o InuCla addicte to figurative SpeeCh a Ρlato theremitis need be here and laere differen Ce of opiniona to vhere the line suo b dra v bet veen symboli Sui an substance :and in his case I cannot but Jhinicolaat TeiChimulier has dra v ille line to h 1 b. An I cannot acquiesce in his naive assumptio that the niere fac that a dout, exist is decisive in savour os a non-literat interpretation. Tl ne onus probandi I alce it lies vitia thos Ivlao do notinterpret literalty an in generat lae proo is no hardo find. V havem hesitation in regarding the creatio of the universe by the
on the en dies punishment of crini inals in the νέκυιαι of the Phaedo, Res sic, and Goetias, be aus it is incongruous vitii the jus and benevolent spirit that pervades Plato' ethios, an beCaus it onlyappear ivlien lato is lolliin his thougiat in a legendar forma. In the
l ut the individua foui a stich ivlaether no belongo in intelligi Ues Gebi et 'it continuance be perpetua or not does at all.
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present Case lao ve ver I do no minicolae incongruit is made ut. Moreove the direct an circumstantial seriolusnes ivitii vhicla thedoctrine os immortalit is ut formar is totali unlike any of the mythica or figurative representations o Plato' thought else vhere: Hegel himself observes vir tresten liter in venigsten gesChie de die Veis des Vorstellens uia de Begrisses; and certaint i Plato is not iere in ea aestinviti individua inamortali ty lae ina fairly be Charge divitia hau in pasSed fron mySti Cis in t mystifiCation. have made his desen et tiae litera interpretation no because I conside that lae continue existence of the 11 lividua is of an realim portanc in the latoni system-I should not o sociar a to affrinthat it vas retaine to the last-but be cause, in orde ilia iv maysollox historicatly the developnaen o Plato' thought, it is in portant for us to determine recisely What a means to et fortia in acti dialogite. An in conClusio Which seein to te the oundestris that, althougia Plato linei very vel that meither e nor any one eis could dena onstrate the immortalit of individual ouis, et he vas Stronglydisposed to belleve, at leas a the tinae the Phaedo vas uniten, that every ou on it separation frona the bo ly vidis ot be reabsocted in the universat, but vili survive a a ConSCious personality, even a it existe dbe re it present in Carnation.
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the soli is represente liso as a sinapi bullas a triple nature, Phaedrals
subdivided into θυμ οειδες and ἐπιθυμητικόν. ve have in soti distinguislied into three pari or cinds, rationat, emotional, appetitive. Vese hoWever a me main division is dual no triple in stre paris are no coordinate but made ut by the subdivisioni me αλογον misit Nili be vella bear in mind. But finis analysis is io', understood a literati signifying that thesout is compose of three distinc paris, the resulis are trul be vil-dering The eniti argument of the Phaedo is no meret demolistaedroo and branch biit S lao vn ulteri unnaeanin and irrelevant. For
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this principies What is the bond of union. What the differentiatio of the three polae fac that ive are ted into so hel ples a mage of perplexit is anapi cause sor deciding that the litera interpretation is entiret inad l
sully the divine principie, the plaCed hisma orta sola in another regionof the body an sincerit vas i vosold the divide d the wo End by a partition Setting the spirite portio in the heari, that it naight readilyhea and obe the Coinmand of the reaSOn P vhile the appetitive the set in the belly that it naight care so the nourishnient of the ody. Hereth θνητον εἶδος Corresponds to the αλογον of the RepuHic an inchides
the θυμ οειδ ες and επιθυμητικόν.
Is his to is to b understoo literalty Consusion is tensol ivorse conlaunded. For to the three paris are assigne different habitations in the ody at three there re have extensio in pace : et v kno v very vel that sor Plato ψυχὴ is nextended an inanaateriai. Again thelo ver εἴδη re hortat; that is vita prinCiple an adimit destriictio : a declaration notini subversive of at the reasoning in the saedo, but