Phaedo Part I

There are three points that I will discuss: (1) Cooper's discussion of the "historic Socrates," (2) the theme of the cyclical nature of pleasure following pain, and (3) the care that Socrates demonstrates for his friends' souls. In terms of (1), I am truly not sure why Cooper claims that "Plato seems to take particular pains to indicate that Phaedo does not give us Socrates' actual last conversation or even one that fits at all closely with his actual views." (49) The three pieces of evidence that Cooper uses to support this claim are (a)the explicit reference to Plato's absence for the conversation, (b)the fact that Socrates discusses the existence of Forms and a nonphysical realm, and (c) the claim that the later does not comport with Socrates' own description of his work in the Apology or how he conducts himself in Plato's Socratic dialogues. In terms of (a), I think Cooper has to provide us with an explanation as to why Plato's reference to his own absence entails or is evidence that the discussion is not historically accurate. Indeed, I think that it is important to note that this reference comes after the narrator has already agreed to recall all of the details of the event, and seems at least implicitly to agree to do so "as exactly as you can." (58d-e) As for (b)and (c), it seems that unless one assumes a certain account of both the historic Socrates and his relationship to Plato's rights, one will not find that these clearly highlight that Plato is presenting his own view. So before I accept Cooper's claims, I would at least like to hear how someone who holds to his view would address my concerns. With regard to (2), the theme of the cyclical nature of pleasure following pain, I want to highlight two scenes in the dialogue that capture this idea. The first is when Socrates initially introduces the idea in 60c. There Socrates discusses the pleasure that he feels know that his chains are gone; the chains, of course, had caused him pain. I believe that this scene sets the tone not only for the discussion of why philosophers above all other human beings are most ready/willing to die (so that they can flee the prison, confusion, and pain of the body), but for the literary structure of the dialogue. Time and time again, Socrates takes up a question that clearly is causing his friends pain, and provides them with a philosophical response that brings them pleasure. I believe that we most clearly see this 85b-89c (of course, I should also include Socrates' response). Simmias and Cebes have just brought a painful set of challenges to a philosophical argument that Socrates' provided and had fostered pleasure within many of his friends. Socrates will go on to take this painful set of questions, and give an answer to them that brings he and most of his friends great pleasure. Thus, it seems to me, the dialogue notes that philosophy can follow same pattern of pleasure coming after pain: one experiences pleasure after one has adequately addressed a thorny philosophical question that is of great import. The latter idea brings me to (3). I was stunned by how patient Socrates was throughout the dialogue. He seriously considers every difficult question that his friends bring. He does not come across as exasperated, eager to show that he is right, or patronizing. Instead, he gently entertains and responds to the important questions that his friends ask him. I think that this is a beautiful representation of what teachers can, and perhaps should, be like. I find that my students are most receptive to me when they trust that I care for them as human beings, and am, as they would say, therefore willing to seriously engage with what they think about, what worries them, what worries them, and what brings them joy. I believe that we would do well to try to exemplify these Socratic (or maybe not if Cooper is right, I am not sure) characteristics.