Abstract
In the Phaedo Plato describes Socrates’ final moments, just before his death. The statements he then makes can be treated as his philosophical creed. Socrates compares his own words to a swan song sung by the creature right before its approaching death and reminds his listeners of the swans’ prophetic gift. It can be said that in his final hour Socrates, just like Apollo’s swan, sings a song about the immortality of the human soul. Socrates refers to the Orphic “secret doctrine” (although he does not mention their name directly), revealing his thoughts on his own fate after death.
Highlights
596 Socrates’ “Swan Song” in the Phaedo one known from Plato’s dialogues, including the Phaedo
In the Phaedo Plato describes Socrates’ final moments, just before his death. The statements he makes can be treated as his philosophical creed. Socrates compares his own words to a swan song sung by the creature right before its approaching death and reminds his listeners of the swans’ prophetic gift
Phaedo provides a ready answer to the question of why, from a dramatic point of view, Plato should have chosen to speak through Phaedo of Elis rather than one of the other Socratics who were supposed to have been present with him in Socrates’ cell
Summary
Costed by Cebes who asked him on behalf of a poet and philosopher Evenus about poems Socrates wrote in prison (he never wrote anything before as, according to his statement from the Phaedrus, philosophical wisdom is written down in the soul, not on paper (Plato, Phaedrus, 276 A)[6], starts talking about philosophy (what role it plays in a philosopher’s life and how it can guide him, in the moment of death), the soul, death and what death means for the soul. His answer to Simmias’ doubts about Evenus being ready to take Socrates’ advice is: “isn't Evenus a philosopher?” (οὐ φιλόσοφο Εὔηνοˇ) (Plato, Phaedo, 61 C) In the latter part of his speech, he will point out to the real advantages of life after death. According to this “secret doctrine”, we men are in some kind of prison (ἔν τινι φρουρᾷ ἐσμεν οἱ ἄνθρωποι), and that one ought not to release oneself from it or run away (οὐ δεῖ δὴ ἑαυτὸν ἐκ ταύτηλύειν οὐδἀποδιδράσκειν) (Plato, Phaedo, 62 B).[10]
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