In this paper, I am going to discuss Plato and Aristotle's viewpoints on inconsistency within the soul in accordance with virtue and vice. Aristotle identifies bad and good states of character. The bad includes vice, inconsistency, lack of moderation, and brutality. These are mirrored alongside their positive counterparts of virtue, superhuman virtue, moderation, and consistency. This can also be extrapolated to cover softness and its opposite of endurance and courage. The problem arises when considering inconsistency and incontinence between these paralleled vices and virtues. In this Paper, I will analyze and provide an account of how the philosophers Plato and Aristotle tackle questions regarding this inconsistency. The questions that arrive regarding this are as follows. How does inconsistency arise and manifest itself, and in what way does it delineate itself from vice.
As Iago tries to make sense of Roderigo’s yearning to kill himself, Iago describes how “our bodies are our gardens, to the which our wills are gardeners” (1.3.307). Despite his fanatic quest for revenge, Iago takes the time to reasonably convince Roderigo to stay alive, in order to carry out his personal mission. Additionally, the metaphor can also serve as the basis for Iago’s reasoning as he assumes the role of the “gardener” tending to the problem he sees with Cassio winning the lieutenant position. By manipulating others, he simply trims up and cleans the weeds, or betrays all his friends, in order to make the “garden” the way he wants it. Throughout the play, Shakespeare builds up the suspense of Iago’s betrayal, and in the final act, Iago depicts this as having “rubbed this young quat almost to the sense” (5.1.15). The “quat,” or pimple, describes how Iago saw Roderigo like a piece to his puzzle. While this betrayal is hard to fathom when considering humanity, the use of metaphors helps simplify Iago’s true feelings into a simple comparison. With the comparison, it becomes evident how carefully Iago planned his betrayal and how Iago really does not consider humanity when he makes his decisions. While there would be hesitation to leading a person on while planning to break them down, the
A common interpretation of Plato's theory of human reality is to identify it with "soul." It has been for some a problem as to whether or not Plotinus adhered to his master's position on this point. H. J. Blumenthal initiated much discussion when he asked: "Did Plotinus believe in Ideas of Individuals?" (1) Supported by apparently contradictory texts Blumenthal concluded that Plotinus did believe at times in such ideas, and at other times did not. One way that commentators take in s...
To find justice in the soul, Socrates and his fellow philosophers are faced with the daunting task of also determining the inner workings of the soul itself. However, by
... deep and suck out all the marrow of life, to live so sturdily and Spartan-like as to put to rout all that was not life, to cut a broad swath and shave close, to drive life into a corner, and reduce it to its lowest terms, and, if it proved to be mean, why then to get the whole; or if it were sublime, to know it by experience, and be able to give a true account of it in my next excursion. For most men, it appears to me, are in a strange uncertainty about it, whether it is of the devil or of God, and have somewhat hastily concluded that it is the chief end of man here to “glorify God and enjoy him forever”.
The fabula of the film “ Apocalysis Now” is quite simple. During the Vietnam War, a special agent Captain Willard is sent upriver to Cambodia with the order to find and “terminate” Colonel Kurtz, who has set up his personal army in the jungle.
Changes do define the course of human life, as well as the clash of their ironic decisions. Yet Sophocles’s twist on this principle of human life was by no doubt more cynical. Irony does not present itself as an opportunity for man to grasp. The truth is that men are forced into the tragedy the irony brings forth in the most unexpected circumstances. As for Creon, these circumstances lead to his ultimate downfall. In the light of it all, the tragic irony of Oedipus’s curse is cast away in the end. It is perhaps fortunate that the curse is mended. With no doubt the city of Thebes will be thrown into another reconstruction period after such a shocking revelation. But Creon’s downfall and his sacrifice will also contribute to the peace the people of Thebes will deserve at last.
In the Phaedo, Plato introduced the theory of Ideas which centered on the problem of immortality of the soul, which suggested that true cannot be finding in the sensible world, but in the world of ideas. He talked about the knowledge of equality in the sense world in which it is impossible to have things that are equal. Things in the sense world might seem to be equal, but in reality it is not. Equality can only come from the mind and this equality is Ideas, which has always been in the mind and is unchangeable, universal, and eternal. He lays down that ideas such as beauty itself, goodness itself, and justice itself are itself when they partake in themselves. For example, beautiful object is beautiful because they partake in itself or all beautiful things are beauty by itself. This makes beauty exist forever and not like objects in the sense world which is temporary. He used these Ideas to use as his proof for the immorality of the soul. The body is like objects in the sense world, which is temporary and insignificant. These objects can change from hour to hour and from day to day. They are unreliable and useless. The soul, on the other hand, is in the Ideas world which is unchangeable, perfect and is forever. Just like beautiful thing partake of beauty by itself, the soul partake in the ideas of life which means that the soul li...
In Plato’s Republic Book IV, Socrates sets out to convince Glaucon that a person acts with three different parts of the soul, rather than with the soul as a whole. He does this by presenting Glaucon with a variety of situations in which parts of the soul may conflict with one another, and therefore not acting together. Socrates describes the three parts of the soul as the rational part, or that which makes decisions, the appetitive part, or that which desires, and the spirited part, or that which gets angry (436a).
The world soul, however, because it is intermediate between the nous and the material world, has the option either of preserving its integrity and imaged perfection or of becoming altogether sensual and corrupt. The same choice is open to each of the lesser souls. When, through ignorance of its true nature and identity, the human soul experiences a false sense of separateness and independence, it becomes arrogantly self-assertive and falls into sensual and depraved habits. Salvation for such a soul is still possible, the Neoplatonist maintains, by virtue of the very freedom of will that enabled it to choose its sinful course. The soul must reverse that course, tracing in the opposite direction the successive steps of its degeneration, until it is again united with the