Phaedo (91-92)

Phaedo.For when they argue about anything, they do not care what the truth is in the matters they are discussing, but are eager only to make their own views seem true to their hearers. And I fancy I differ from them just now only to this extent: I shall not be eager to make what I say seem true to my hearers, except as a secondary matter, but shall be very eager to make myself believe it. For see, my friend, how selfish my attitude is. If what I say is true, I am the gainer by believing it; and if there be nothing for me after death, at any rate I shall not be burdensome to my friends by my lamentations in these last moments. And this ignorance of mine will not last, for that would be an evil, but will soon end. So, he said, Simmias and Cebes, I approach the argument with my mind thus prepared. But you, if you do as I ask, will give little thought to Socrates and much more to the truth; and if you think what I say is true, agree to it, and if not, oppose me with every argument you can muster, that I may not in my eagerness deceive myself and you alike and go away, like a bee, leaving my sting sticking in you. But we must get to work, he said. First refresh my memory, if I seem to have forgotten anything. Simmias, I think, has doubts and fears that the soul, though more divine and excellent than the body, may perish first, being of the nature of a harmony. And, Cebes, I believe, granted that the soul is more lasting than the body, but said that no one could know that the soul, after wearing out many bodies, did not at last perish itself upon leaving the body; and that this was death—the destruction of the soul, since the body is continually being destroyed. Are those the points, Simmias and Cebes, which we must consider? They both agreed that these were the points. Now, said he, do you reject all of our previous arguments, or only some of them? Only some of them, they replied.

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.