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, M. P. Nilsson, , , 1990, . 118 5 The Greeks, like other peoples, needed gods to explain what is otherwise inexplicable. To the pre-

scientific consciousness, nature, both human and physical, is encompassed with mysteries which cry to

be penetrated and mastered. The Greeks solved the matter to their own satisfaction by believing in

gods who not only rule the visible world but are at work in fortunes and hearts of men., C. M. Bowra, The Greek experience, Weidenfeld and Nicolson, London 1958, 44 6 .. . 121

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9 Once indeed in the far past sacrifices had been made to placate angry and inscrutable gods or

demons. C. M. Bowra, The Greek experience, Weidenfeld and Nicolson, London 1958, . 47

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The gods might live on Olympus or retire to the seclusion of their favourite shrines, but they also moved among men and took part in human affairs., C. M. Bowra, The Greek experience, Weidenfeld and Nicolson, London 1958, . 49 15

, 5 , , , : , . , , 1981, . 8

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Robert Graves, , 1 , , 1998, . 283 24

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The purport of the mythical account which now follows of the souls fate after death is to insist that whatever done by the soul on earth has direct effect upon its future. Under all the mythological and

poetical forms in which Plato clothes what he says of the past and future of the soul, one thought is

present, that the immortality of the soul, involving as it dos the continuity of its existence, adds to the

moral responsibility which lies upon us., R. L. Nettleship, Lectures on the republic of Plato, Macmillan & co ltd, London 1963, pg. 359 124

, . : , . : . -: , ., . , , , 1987, . 40 125

W. Boyd, An introduction to the republic of Plato, George Allen & Unwin LTD, London 1922, pg 192 126

, , , , , , . , , 107d

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, , - . . . 378c5 . Gabor Betegh, Platos Myths, . Catalin Partenie, Cambridge University Press, UK 2009, pg. 91 132

The myth says that every soul haw a lottery. It also says that the soul is responsible for its own life, not God. This would hardly be true if the souls place in the lottery must be that it forms an orderly queue for the choice of lives, not that it seriously affects the choice that is eventually made. . . 43 133

The choice which the souls make of life is the all-important crisis in their history. Plato in his description of their choosing has expressed his opinion upon Free Will and Necessity. In every human

life there is an element of necessity or of what (so far as the man himself is concerned) may be called

chance; there is also an element of choice. This idea is applied here to the causes which determine the

conditions under which a man is born. R. L. Nettleship, Lectures on the republic of Plato, Macmillan & co ltd, London 1963, pg. 363

47

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, . . . Michael Inwood, Platos Myths, . Catalin Partenie, Cambridge University Press, UK 2009, pg 28 139

According to the usual viw, kings are better of all commoners. That might be regarded as unfair. But in Platos view commoners are really better off than kings. . . pg 29

48

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, , . , , . , , . . Michael Inwood, Platos Myths, . Catalin Partenie, Cambridge University Press, UK 2009, pg 29 141

, . . . . , . . -, , , 1994, . 40 142

Perhaps we understand Plato best by thinking of the tale of Er, not as a description of the souls fate after death, but as a parable, meant to bring home the responsibility which men have towards

generations that are to come after them. W. Boyd, An introduction to the republic of Plato, George Allen & Unwin LTD, London 1922, pg 194 143

, , . , . . . . pg 190-191

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The interpretation of the myth is easy. The cave-dwellers are the mass of men; the prisoner who escapes to the light, is the man who by chance(by nature, Plato says) ascends painfully by the way of the sciences to the real world, as seen in the Idea of the Good W. Boyd, An introduction to the republic of Plato, George Allen & Unwin LTD, London 1922, pg 155

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There is a sense in which knowledge acquired both is and is not something new, and his answer to the Sophists bringing out this twofold of education, is given in his theory of Reminiscence. The case of

recollection in ordinary knowledge is obviously one to which the Sophistic dilemma is not applicable. W. Boyd, An introduction to the republic of Plato, George Allen & Unwin LTD, London 1922, pg. 156-157 236

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According to them, the soul of man is immortal, and passes through successive periods of existence, now being born into one existence, now dying and passing out of it, but never being

destroyed. In the course of these successive experiences, it wanders through the upper and the under

worlds, and learns all that is to be known; and though it forgets much of what it learns, yet has been

once known is never lost, and may be recalled by the proper associations W. Boyd, An introduction to the republic of Plato, George Allen & Unwin LTD, London 1922, pg. 157-158 238

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What Plato seems to be trying to express by his myth is that ideas, unlike particulars, are bound up with the very nature of the soul, and are the soul. , . . 159 241

, 84a 242

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