[Sorrow], not to be indulged, 3. [387]; 10. [603]–606; has a relaxing effect on the soul, 4. [430 A]; 10. [606].
[Soul], the, has ends and excellences, 1. [353 D]; beauty in the soul, 3. [401]; the fair soul in the fair body, ib. [402 D]; sympathy of soul and body, 5. [462 D], [464 B]; conversion of the soul from darkness to light, 7. [518], [521], [525] [cp. Laws 12. 957 E]; requires the aid of calculation and intelligence in order to interpret the intimations of sense, ib. [523], [524]; 10. [602]; has more truth and essence than the body, 9. [585 D];
—better and worse principles in the soul, 4. [431]; the soul divided into reason, spirit, appetite, ib. [435]–442; 6. [504 A]; 8. [550 A]; 9. [571], [580 E], [581] [cp. Tim. 69 E–72, 89 E; Laws 9. 863]; faculties of the soul, 6. [511 E]; 7. [533 E]; oppositions in the soul, 10. [603 D] [cp. Soph. 228 A; Laws 10. 896 D];
—the lame soul, 3. [401]; 7. [535] [cp. Tim. 44; Soph. 228];
—the soul marred by meanness, 6. [495 E] [cp. Gorg. [524 E]];
—immortality of the soul, 10. [608] foll., (cp. 6. [498 C]);
—number of souls does not increase, 10. [611 A];
—the soul after death, ib. [614] foll.;
—transmigration of souls, ib. [617] [cp. Phaedr. 249; Tim. 90 E foll.];
—the soul impure and disfigured while in the body, ib. [611] [cp. Phaedo 81];
—compared to a many-headed monster, 9. [588]; to the images of the sea-god Glaucus, 10. [611];
—like the eye, 6. [508]; 7. [518];
—harmony of the soul, produced by temperance, 4. [430], [442], [443] (cp. 9. [591 D], and Laws 2. 653 B);
—eye of the soul, 7. [518 D], [527 E], [533 D], [540 A];
—five forms of the state and soul, 4. [445]; 5. [449]; 9. [577].
Soul. [The psychology of the Republic, while agreeing generally with that of the other Dialogues, is in some respects a modification or developement of their conclusions.
—The division of the soul into three elements, reason, spirit, appetite, here first assumes a precise form, and henceforward has a permanent place in the language of philosophy (cp. Introd. [p. lxvii]). On this division the distinction between forms of government is based (see s. v. [Government]). Virtue, again, is the harmony or accord of the different elements, when the dictates of reason are enforced by passion against the appetites, while vice is the anarchy or discord of the soul when passion and appetite join in rebellion against reason (cp. 4. [444]; 10. [609] foll.; Soph. 228; Pol. 296 D; Laws 10. 906 C].
—Regarded from the intellectual side the soul is analysed into four faculties, reason, understanding, faith, knowledge of shadows. These severally correspond to the four divisions of knowledge (6. [511 E]), two for intellect and two for opinion; and thus arises the Platonic ‘proportion,’—being : becoming :: intellect : opinion, and science : belief 372 :: understanding : knowledge of shadows. These divisions are partly real, partly formed by a logical process, which, as in so many distinctions of ancient philosophers, has outrun fact, and are further illustrated and explained by the allegory of the cave in Book VII (see Introduction, [p. xciv]).
—The pre-existence and the immortality of the soul are assumed. The doctrine of ἀνάμνησις or ‘remembrance of a previous birth’ is not so much dwelt upon as in the Meno, Phaedo, or Phaedrus, neither is it made a proof of immortality (Meno 86; Phaedo 73). It is apparently alluded to in the story of Er, where we are told that ‘the pilgrims drank the waters of Unmindfulness; the foolish took too deep a draught, but the wise were more moderate’ (10. [621 A]). In the Xth Book Glaucon is supposed to receive with amazement Socrates’ confident assertion of immortality, although a previous allusion to another state of existence has passed unheeded (6. [498 D]); and in earlier parts of the discussion (e.g. 2. [362]; 3. [386]), the censure which is passed on the common representations of Hades implies in itself some belief in a future life [cp. Introduction to Phaedo, Vol. I]. The argument for the immortality of the soul is not drawn out at great length or with the emphasis of the Phaedo. It is chiefly of a verbal character:—All things which perish are destroyed by some inherent evil; but the soul is not destroyed by sin, which is the evil proper to her, and must therefore be immortal (cp. Introd. [p. clxvi]).
—The condition of the soul after death is represented by Plato in his favourite form of a myth [cp. Meno 81; Phaedo 88; Gorg. 522]. The Pamphylian warrior Er, who is supposed to have died in battle, revives when placed on the funeral pyre and relates his experiences in the other world. He tells how the just are rewarded and the wicked punished, and is privileged to describe the spectacle which he had witnessed of the choice of a new life by the pilgrim souls. The reward of release from bodily existence is not held out to the philosopher (Phaedo 114 C), but his wisdom, which has a deeper root than habit (10. [619]), preserves him from overhaste in his choice and ensures him a happy destiny.
—The transmigration of souls is represented in the myth much as in the Phaedrus and Timaeus. Plato in all likelihood derived the doctrine from an Oriental source, but through Pythagorean channels. It probably had a real hold on his mind, as it agreed, or could be made to agree, with the conviction, which he elsewhere expresses, of the remedial nature of punishment [cp. Protag. 323; Gorg. 523–525].
Sounds in music, 7. [531 A].
Sparta. See [Lacedaemon].
[Spectator], the, unconsciously influenced by what he sees and hears, 10. [605], [606] [cp. Laws 2. 656 A, 659 C];
—the philosopher the spectator of all time and all existence, 6. [486 A] [cp. Theaet. 173 E].
Spendthrifts, in Greek states, 8. [564].
Spercheius, the river-god, 3. [391 B].
[Spirit], must be combined with gentleness in the guardians, 2. [375]; 3. [410]; 6. [503] [cp. Laws 5. 731 B]; characteristic of northern nations, 4. [435 E]; found in quite young children, ib. [441 A] [cp. Laws; 12. 373 963]:
—the spirited (or passionate) element in the soul, ib. [440] foll.; 6. [504 A]; 8. [550 A]; 9. [572 A], [580 E]; must be subject to the rational part, 4. [441 E] [cp. Tim. 30 C, 70, 89 D]; predominant in the timocratic state and man, 8. [548], [550 B]; characterised by ambition, 9. [581 B]; its pleasures, ib. [586 D]; the favourite object of the poet’s imitation, 10. [604], [605].