Phil Interpreting Plato Alfred North Whitehead once remarked that all of philosophy is but a footnote to Plato. This proves true in the case of St. Augustine’s Confessions, where he specifies Plato’s good as God by personalizing the forms, Eros, sin, and recollection. Specifically, Augustine’s idea of “original sin,” forgetfulness and recollection follow the philosophy of Plato, bringing them into the “God realm,” rather leaving them in a figurative sense open for interpretation. In the Confessions, Augustine says that “the soul commits fornication when it is turned away from you and, apart from you, seeks such pure, clean things as it does not find except when it returns to you” (2. 6.
14).
Here Augustine provides an overview of his idea of God: it is initially with God, because it must turn away, or forget, in order to leave God, but is left unsatisfied until it returns, or remembers. This is a direct use of Plato’s theory that the soul of man originally dwells with the forms in the realm of the “good,” then the soul forgets on earth what the “good” is, but spends life trying to remember. For both Plato and Augustine, the journey begins at birth. When a person is born, they possess both an original sin and an original innocence. Being born into the world, people are certainly corrupted by society and prone to sin, because in the eyes of Plato and Augustine, the body itself is corrupt and leads to sin.
The Essay on Augustine God Good World
Augustine'I loved the happy life but I feared to find it in Your house and so I ran from it even as I sought after it. I thought that I would be miserable if I were kept from a woman's arms. I did not believe that a cure for this disease lay in Your mercy; I had no experience of such a cure. I believed that continence was within a man's own powers, though I was unaware of such a power within me. I ...
At the same time, though, man is born with “good” inside of them. The soul of humankind comes from God or from the “good,” and it has a recollection of the good of which it once knew. Augustine said of infancy that, “the sin that is in him you have not made… For in your sight, no man is clean of sin, not even the infant who has lived but a day upon earth” (1. 7.
11).
So what is it about living a day on the earth that makes an infant sin, and what is it in a person that makes them turn away from sin? According to Plato, the body leads to sin. As with Plato, while a person becomes a sinner when they enter into the body, they have within them an inherent, incorruptible good, the soul; only it forgets from what it came, thus turning away from the good. In the speech of Diotima, she says that love is giving birth to new ideas, bringing beauty in the presence of mortality. It is the ability to bring the divine into the finite world, which is the role of a philosopher.
“It follows that love must be a lover of wisdom and, as such is in between being wise and being ignorant” (Symposium 204 B).
Augustine famously says in the opening lines of his Confessions, “Our heart is restless until it rests in you” (1. 1. 1).
It is this pursuit, the search for truth, the search of the soul between the finite and the infinite, that creates a restless heart. It is searching for the place from which it came, not knowing from where it came or how to recognize it, but trying to remember.
Augustine goes on to say, “But how does one who does not know you call upon you?” (1. 1. 1).
This is an area of struggle for most people-trying to find something that they do not know, but knowing that they are missing it.
Plato wrote that the soul falls from the realm of the good, and upon entering the body, forgets, or as Augustine says, turns away from God, thus committing sin. Plato calls this placing the body over the soul, which Socrates spoke of in the “Phaedo.” He sees death as more of a cure for evil, rather than a poison for life. He says that death is releasing the soul from the body (“Phaedo” 64 c), as if the body is only a trap for the soul that keeps it from realizing the good. He goes on later to ask, “Then when is it that the soul attains to truth? When it tries to investigate anything with the help of the body, it is obviously led astray” (“Phaedo” 65 b-65 c).
The Essay on On the Soul:Plato, Aristotle, Augustine
Psyche’ or the soul, is a intricate part of our being which many great thinkers such as Plato, Aristotle and Augustine aim to define and unravel. One should remain attentive to the fact that these great minds come to similar yet altered conclusions of the soul; for it is an intrinsic part of our being, aiding in our discovery and understanding of the world. Plato addresses in his novel, The ...
Here is Augustine’s later assertion that the body leads astray, and while he held an original innocence because God made him, his body also gave him an original sin, forgetfulness of good.
In Book 10 of the Confessions, though, after his conversion, Augustine starts to remember what was lost for so long: “When it is found, it is recognized by the image which is within” (10. 18. 27).
If the “it” is this statement is truth, then Augustine is again repeating in a religious context what Plato has already said. Next Augustine confirms Plat’s theory of the corrupt body, “It was lost to sight but kept in memory” (10.
18. 27).
Once more, the physical is perceived as imperfect, losing truth, and the intelligible realm holds on. In making this statement, Augustine interprets Plato’s divided line in reference to his loss and discovery of truth.
Where he was once only using his imagination to perceive what might be real, he is now in a process of recollection and knowledge, the peak of understanding. The key element to recollection for Plato and Augustine is eros, or desire. Plato speculates that one sees something physical that reminds them of the forms; desire yields recollection. Augustine writes: How, then do I seek the happy life? For I do not possess it until I can say, “Enough! It is there!” Here I ought to tell how I seek it, whether through remembrance, as if I had forgotten it but still held to the fact that I had forgotten it… Is it not the happy life that which all men will to have, and no man entirely wills against? Where have they known it, that they in such wise will to possess it? Where have they seen it, so that they love it? Truly, we have it, but how I do not know.
(10. 19. 28) Socrates also addresses the “happy life” in his dialogue with Diotima: “Tell me, Socrates, a lover of good things has a desire; what does he desire?”That they become his own,” I said.” And what will he have, when the good things he wants have become his own?” .”.. He ” ll have happiness.” … .” That’s what makes happy people happy, isn’t it-possessing good things… .” (204 E-205 A) Clearly, every person’s desire is for happiness.
The Essay on Does Fullfilling Desires Lead To Happiness part 1
Does fullfilling desires lead to happiness? In this paper I will try to determine whether or not the accumulation of material things or fullfilling desires can lead to a happy life. Also I will try not only to explain my own point of view on this subject but also will use famous works on human ethics. The definition of ethic seems somewhat blurry to me but studying this subject helps me to ...
The essence of the last two passages is this: a lover of good things is a lover of wisdom, and a lover of wisdom is a philosopher. Therefore, to Socrates and Augustine, searching, loving, desiring, and remembering are philosophizing. It is not a gift of the few, but the hidden desire of humanity, expressed initially by Socrates and personalized by Augustine.
