柏拉圖的《斐鐸篇》 國立台灣大學哲學系 苑舉正 【本著作除另有註明外，採取創用CC「姓名標示－非商業性－相同方式分享」台灣3.0版授權釋出】 本作品轉載自Microsoft Office 2007多媒體藝廊，依據Microsoft服務合約及著作權法第46、52、65條合理使用

《斐鐸篇》的重要性 在羅素的《西洋哲學史》中，柏拉圖記載蘇格拉底 飲毒酒而死的對話錄《斐鐸篇》(Phaedo)，對於異教 徒而言，其地位幾乎等同於《聖經》中對於耶穌基 督被釘在十字架上的記載。它們都對於後代人（基 督徒與哲學家）具有極大的啟示作用。

蘇格拉底在《克立同》(Crito)說： 如果你現在因為遭受不正義的對待而想逃走，但忽 略這個不正義來自人為，而非來自法律，那麼也就 是說，如果你想以惡制惡，以羞恥的方式做出不義 對抗不義的行為，並因此而破壞了你與所有國民訂 締的協議與約定，還傷害所有你最不應該傷害的人， 包括你自己，你的朋友，你的國家。如果你就這麼 逃走了，那麼你活著的時候，我們將持續對你感到 憤怒；你死後，我們在地獄中執行同樣法律的弟兄， 也不會對你客氣，因為他們將會知道你在地上對於 破壞國人所作的一切。

羅素認為，這個觀念與基督教類似 因此，傳統上認為，《斐鐸篇》像極了基督 教的觀點，也發揮極大的影響力。 他的宗教背景來自於畢達哥拉斯學派所信的 「奧非主義」(Orphism)。 所以，柏拉圖，在《斐鐸篇》中強調，數學 與神秘主義的重要性。

Phaedo: 1. The bodily senses can’t give knowledge. (1). The bodily senses can pollute the soul, but not the soul of philosophers. (2). Philosophers are not afraid of death because they have a life nearly half in death. (3). In what sense do philosophers use the word “death”?

Plato’s Dualistic Scheme The First Column The Second Column Reality Appearance Ideas Sensible Objects Reason Sense-Perception Soul Body

2. Dualism: (1). The 1st column is superior to the second (2). Death: The release of the soul from the body. (3). Philosopher despises the bodily needs. (4). Death is the achievement of the soul’s independence.

3. Pure soul overcoming death. (1). Philosophers pursue the pure soul by thinking. (2). Reality is accessible by thinking, not by perceiving sensible objects. (3). The body is a hindrance to the very anticipated Reality. (4). Philosopher will be able to completely actualize his desire for truth only after death. (5). Life is only a “rehearsal” for philosophers.

4. Knowledge as recollection (reminiscence): (1). The soul is from another world. (2). The life world is in opposition to the world of the souls (Heraclitus and Anaximander). (3). Learning is retrieving something back in mind which we have forgotten. (4). We need to be reminded of what we have known in the previous life. (5). The way of reminding is done by questioning and the answers are produced from within. (6). The example of “absolute equality” exists no where in the life world, but constantly reminded by the perceptions of sensible objects.

5. The Connection between Knowledge, Recollection, the Forms and the Soul’s Immortality. (1). The idea of “absolute” which is a Form, existing only in the Soul. (2). Sensible objects always fall short of a complete realization of the Form. (3). The appearances of sensible objects are nothing but the imitations of the Forms.

6. Forms are eternal and unchanging such as the “absolute form” of relationship is purely “formal”. The idea of absoluteness applies also to that of equality, height, brightness, smallness…

Forms and Things Form; Soul Things; Body Invariable Variable Immutable Wisdom Senses Divine Profane

Philosophers would tell themselves: We have found, they will say, a path of speculation which seems to bring us and the argument to the conclusion that while we are in the body, and while the soul is mingled with this mass of evil, our desire will not be satisfied, and our desire is of the truth. For the body is a source of endless trouble to us by reason of the mere requirement of food; and also is liable to diseases which overtake and impede us in the search after truth: and by filling us so full of loves, and lusts, and fears, and fancies, and idols, and every sort of folly, prevents our ever having, as people say, so much as a thought.

For whence come wars, and fightings, and factions For whence come wars, and fightings, and factions? whence but from the body and the lusts of the body? For wars are occasioned by the love of money, and money has to be acquired for the sake and in the service of the body; and in consequence of all these things the time which ought to be given to philosophy is lost. Moreover, if there is time and an inclination toward philosophy, yet the body introduces a turmoil and confusion and fear into the course of speculation, and hinders us from seeing the truth.

All experience shows that if we would have pure knowledge of anything we must be quit of the body, and the soul in herself must behold all things in themselves: then I suppose that we shall attain that which we desire, and of which we say that we are lovers, and that is wisdom, not while we live, but after death, as the argument shows; for if while in company with the body the soul cannot have pure knowledge, one of two things seems to follow- either knowledge is not to be attained at all, or, if at all, after death.

For then, and not till then, the soul will be in herself alone and without the body. In this present life, I reckon that we make the nearest approach to knowledge when we have the least possible concern or interest in the body, and are not saturated with the bodily nature, but remain pure until the hour when God himself is pleased to release us. And then the foolishness of the body will be cleared away and we shall be pure and hold converse with other pure souls, and know of ourselves the clear light everywhere; and this is surely the light of truth. For no impure thing is allowed to approach the pure.

版權聲明 頁碼 作品 版權圖示 來源/作者 1-17 本作品轉載自Microsoft Office 2007多媒體藝廊，依據Microsoft服務合約及著作權法第46、52、65條合理使用 ３ 如果你現在因為遭受……對於破壞國人所作的一切 《對話錄》＜克力同篇＞，柏拉圖 ６ 台灣大學哲學系　苑舉正 12