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Plato : Phaedo (Focus Philosophical Library)

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To my mind, this translation surpasses all others with which I am familiar. The translation (1) has a flowing literary style that does justice to the rich feel of reading Plato's own prose, (2) is remarkably precise in its reflecting of the original language, with the result that, when one notices something interesting going on in the language of the translation, one will consistently find it is reproducing what is found in the Greek. In both these ways, this is a very trustworthy text--the reader can confidently presume to be experiencing Plato's writing. The dialogue itself--Plato's _Phaedo_--has few parallels for philosophical, literary and cultural depth and importance. It is the conversation Socrates has on the day of his death with a number of philosophical admirers. It is a rich discussion of the nature of knowledge, the nature of virtue, the ultimate nature of reality and especially the nature of death itself. The introduction by the translators is also uncommonly good for putting the reader in a position to read the text well. This is the only translation of the _Phaedo_ that I will assign to my classes. This translation is a fantastic accomplishment.

Socrates is unique among philosophers, not just for his place among the early Greek philosophers, but also for the fact that he is the most famous philosopher to never write his own books. What we know of Socrates comes from contemporary accounts and students, most particularly Plato.

Set in 399 BCE, the Phaedo is a reconstruction of Socrates final conversations with friends on the day he died. We do not know when this dialogue was written, but it was probably before The Republic (Plato's most famous work, also featuring the figure of Socrates). Like The Republic, this dialogue features a well developed theory of Forms -- these are introduced gradually here, slowly filling out the details of each step. This develops the story of the caves idea from Plato's earlier work in epistemological, metaphysical, moral, and semantic terms. Plato also advances the 'imperfection argument' here -- the idea that when we sense something, it is never perfectly the thing we are thinking of, and that idea or standard to which we relate what we see, hear, feel, etc. is tying into a more perfect Form.

However, the idea of the soul is rather less developed here than in The Republic. The soul is simply mind, or intellect - all emotions are here placed as bodily aspects. This is rather Pythagorean in a fashion, that only the soul grasps the perfect Forms, and so should consist of nothing but reasoning ability, for emotions distort and cloud the perceptions and judgments.

In the end of the Phaedo, we witness Socrates drink the hemlock, without fear or trembling, as a philosopher should know the value of life and welcome death with a firm hope. The story is almost religious in nature here.

However, there are other possible readings, and this edition opens these up. This translation is part of a series done by the translators and Focus Publishing of the Plato dialogues. It has an introduction and a glossary of Greek terms, as well as a brief bibliography. The translators avoid a clunky translation by doing some interpretative work, but explain their reasonings in the introduction. They argue in the introduction against many traditional renderings of Phaedo, and as such provide an interesting counterweight to the prevailing editions available.

Socrates is unique among philosophers, not just for his place among the early Greek philosophers, but also for the fact that he is the most famous philosopher to never write his own books. What we know of Socrates comes from contemporary accounts and students, most particularly Plato.

Set in 399 BCE, the Phaedo is a reconstruction of Socrates final conversations with friends on the day he died. We do not know when this dialogue was written, but it was probably before the Republic (Plato's most famous work, also featuring the figure of Socrates). Like the Republic, this dialogue features a well developed theory of Forms -- these are introduced gradually here, slowly filling out the details of each step.

However, the idea of the soul is rather less developed here than in the Republic. The soul is simply mind, or intellect - all emotions are here placed as bodily aspects. This is rather Pythagorean in a fashion, that only the soul grasps the perfect Forms, and so should consist of nothing but reasoning ability, for emotions distort and cloud the perceptions and judgments.

In the end of the Phaedo, we witness Socrates drink the hemlock, without fear or trembling, as a philosopher should know the value of life and welcome death with a firm hope. The story is almost religious in nature here.

Grube's translation is lively and accessible, not a dry academic rendering, and certainly no contrived high-formal style that so often distances the classics from modern life. This is serious stuff, but in a mere 60 pages manages to capture much, and Grube's work makes it all the more relevant.

The Phaedo is a third-person account of the philosophical discussion between Socrates and his friends on the day of his death. Socrates accepts his fate most amicably, arguing that death is the means by which to achieve the aims of true philosophy, for only by escaping the evil of the body can the soul truly acquire wisdom. Socrates renews his argument that learning is in fact recollection, supposedly proving that the soul exists before birth. He also argues that everything comes from its opposite; if death comes from life, then life must come from death. The proofs he offers for his belief that the soul is eternal do not strike me as very convincing.

As the account of Socrates' final hours, the Phaedo is a corollary of sorts to the Apology and Crito, but it addresses certain themes those earlier dialogues did not. In many ways, the Phaedo is a precursor to much of the philosophy of The Republic, in which the concepts of the eternal soul and the invisible Forms addressed here are threshed out much more satisfactorily. Given the importance of these concepts later in The Republic and the formative yet lengthy discussion of them here in the Phaedo, this is a crucial dialogue in terms of understanding the overall philosophical arguments of Plato.

_If it was up to me to preserve just one of the dialogues of Plato for posterity it would be the Phaedo. That is because this is the metaphysical core of the teachings of Socrates (the main character) as told by Plato. As is emphasized in the text, death is the main topic of concern for the true philosopher- and that is what is covered here. However, there is nothing morbid about it. This is a message of hope, for Socrates establishes the divinity and immortality of the soul. The good man, he who has purified himself through the love of wisdom (Philosophy) goes to a higher, purer realm to be with like-minded souls and the gods themselves. The bad man also goes to his just reward with those of like character.

_If I was to abstract the core truth here it would be that the true philosopher is always trying to free his soul from the body- for only then is the soul free of the distractions and distortions that can corrupt it and keep it from direct perception of the Ideals (Absolute Truth, Good, Beauty, and Justice.)

_You easily see where the Church borrowed so much of its basic theological underpinnings. In fact, reading this work abolishes forever in your mind the idea that the pre-Christian pagans were in anyway necessarily savage or barbaric in their deepest spiritual beliefs. This is spirituality more pure than anything preached by the Church- and it is supported by reasoned argument and not appeal to empty faith and authority.

_The closing of the dialog is probably the finest depiction in Western literature of the death of a great and good man. You truly concur that Socrates was indeed "the wisest and justest and best of all men."

Ms. Evan Brann is one of the finest translators of Greek in the country. Using the system laid out by Jacob Kline, Ms. Brann has perfected the ideal of literal translation. She stays with the Greek and allows the reader to decide just what Plato said without getting in the way. The glossaries are particularly useful to those with even a rudimentary knowlege of the language of the Greeks. Do not allow a translator or editor to stand between you and the text: choose Brann.

This translation manages both to translate the Greek precisely, as well as capture the sense of the dialogue. Although the closest studies of a work always require one to read it in the original language, this translation is as good as you can get without learning ancient Greek. I highly recommend it to readers both beginning to read Plato and those well seasoned. The introduction is informative, and Brann's expertise in classical Greek and philosophy shines through.

The introductory essay of this edition is superb. It emphasises the monster in us that need to be slayed to free ourselves. That monster, ie the Minotour, is originated in the opening passages of Phaedo.

Phaedo explains why there is a considerable gap of time between the sentencing and the carrying out of the execution. He refers to the myth of Theseus saving 14 people from the monster Minotour.

Socrates is the Theseus, he is saving the 14 people who are with him at that time (see 59B for a list of the 14 companions of Socrates). The Minotour is the fear of death and the fear of argument (logos).

The book itself is also divided into 14 sections:
I. Opening
II. Separateness and the care of death
III.Argument from contraries
IV.Argument from recollection
V. Songs for children
VI. Argument from invisibility
VII. Lyre and the weaver
VIII. Hatred of argument
IX.Tuning undone
X. Threat of blindness and the second sailing
XI.Enthusiasm of Echecrates
XII. Argument from cause
XIII.The true earth myth
XIV. The End.

Beautiful, only Plato can write a book like this.

I have no desire to critique Plato or to give a synopsis of his Phaedo. What drew me to this review is actually the translators' introduction. Brann, Kalkavage and Salem do, what I think, is an excellent job at breaking down the imagery and themes of the piece while adding a tremendous amount of background. If this were my first encounter with Plato or Greek thought in general, I would find the introduction to be infinitely valuable. For example, the translators point out that Socrates' execution is being postponed due to a celebration. As it goes, each year the Athenians, in accordance to their vow to Apollo, send an emissary to Delos. Before they return, the city must keep itself pure and not put anyone to death. This is to commemorate Theseus' recovery of fourteen young Athenians from the Minotaur of Crete. Now in the Phaedo, Socrates is Theseus, the fourteen present are the same from the Minotaur's labyrinth and the Minotaur represents death itself. Personally, I found that little bit of information both charming and useful. The introduction is jam-packed full of such goodies that will help the reader gain a deeper understanding of this piece than if he or she were to just read it alone.

_If it was up to me to preserve just one of the dialogues of Plato for posterity it would be the Phaedo. That is because this is the metaphysical core of the teachings of Socrates (the main character) as told by Plato. As is emphasized in the text, death is the main topic of concern for the true philosopher- and that is what is covered here. However, there is nothing morbid about it. This is a message of hope, for Socrates establishes the divinity and immortality of the soul. The good man, he who has purified himself through the love of wisdom (Philosophy) goes to a higher, purer realm to be with like-minded souls and the gods themselves. The bad man also goes to his just reward with those of like character.

_If I was to abstract the core truth here it would be that the true philosopher is always trying to free his soul from the body- for only then is the soul free of the distractions and distortions that can corrupt it and keep it from direct perception of the Ideals (Absolute Truth, Good, Beauty, and Justice.)

_You easily see where the Church borrowed so much of its basic theological underpinnings. In fact, reading this work abolishes forever in your mind the idea that the pre-Christian pagans were in anyway necessarily savage or barbaric in their deepest spiritual beliefs. This is spirituality more pure than anything preached by the Church- and it is supported by reasoned argument and not appeal to empty faith and authority.

_The closing of the dialog is probably the finest depiction in Western literature of the death of a great and good man. You truly concur that Socrates was indeed the wisest and justest and best of all men.