{ "schema": "prokopton42-public-passage-v1", "id": "plato.phaedo", "canonical_url": "https://prokopton42.com/en/works/plato/phaedo/reference-114/", "language": "en", "title": "Phaedo", "author": "Plato", "date": "c. 385-370 BCE", "summary": "Phaedo recounts Socrates’ final hours among friends. Discussion of the soul’s immortality, Forms, and philosophical practice leads from mourning to death by hemlock without suppressing the interlocutors’ objections.", "learning": "Distinguish arguments for immortality, follow Simmias’ and Cebes’ objections, and analyze relations among demonstration, myth, and death narrative.", "long_summary": "Socrates presents philosophy as preparation for death and develops several arguments: cyclical opposites, recollection, the soul’s affinity with intelligible reality, and formal causation of life. Simmias and Cebes raise objections requiring renewed proof.\n\nAn eschatological myth and the restrained account of execution close the day. The reported frame reminds readers that the scene is memorial composition. The arguments do not form one proof; their succession puts philosophical confidence to work before loss.", "historical_context": "The corpus manifests do not yet establish the precise place and circumstances of composition. The images below document the author’s world or the text’s transmission. They do not claim to show the exact scene of writing.", "material_world_label": "Classical Greek world, 5th century BCE", "material_world": { "technology": "Bronze, iron, pottery, simple cranes, and shipbuilding sustain cities. Power still comes mainly from people, animals, wind, and water.", "science": "Geometry, astronomy, inquiry into nature, and rational argument advance without modern measuring instruments or standardized experiments.", "medicine": "Practitioners observe symptoms, diet, and seasons; healing sanctuaries and ritual treatment also remain common.", "transport": "Walking and animals dominate on land. Sailing ships and triremes connect islands, ports, and colonies.", "agriculture": "Small farms, grain, vines, olives, goats, and sheep shape the diet; harvests remain vulnerable to weather and war.", "communication": "Public speech, messengers, and handwritten letters carry news. Theatre, the civic square, and the banquet are major social media.", "clothing": "Women and men drape wool or linen as chitons, peploi, and cloaks. Garments are pinned, belted, and shaped by status rather than tailored like modern clothes." }, "material_world_scenes": [ { "asset": "/assets/timeline/landmarks/03-431-bce/world-01.webp", "title": "Technology, science, and care", "description": "Bronze, iron, pottery, simple cranes, and shipbuilding sustain cities. Power still comes mainly from people, animals, wind, and water. Geometry, astronomy, inquiry into nature, and rational argument advance without modern measuring instruments or standardized experiments. Practitioners observe symptoms, diet, and seasons; healing sanctuaries and ritual treatment also remain common." }, { "asset": "/assets/timeline/landmarks/03-431-bce/world-02.webp", "title": "Travel and communication", "description": "Walking and animals dominate on land. Sailing ships and triremes connect islands, ports, and colonies. Public speech, messengers, and handwritten letters carry news. Theatre, the civic square, and the banquet are major social media." }, { "asset": "/assets/timeline/landmarks/03-431-bce/world-03.webp", "title": "Farming and food", "description": "Small farms, grain, vines, olives, goats, and sheep shape the diet; harvests remain vulnerable to weather and war." }, { "asset": "/assets/timeline/landmarks/03-431-bce/world-04.webp", "title": "Clothing, women and men", "description": "Women and men drape wool or linen as chitons, peploi, and cloaks. Garments are pinned, belted, and shaped by status rather than tailored like modern clothes." } ], "intellectual_tradition": { "id": "platonism", "label": "Socratic and Platonic thought" }, "period": { "id": "ancient", "label": "Antiquity" }, "languages": [ "grc", "en", "fr" ], "manifestations": [ { "coverage": "complete", "file": "data/corpus/normalized/plato/phaedo/representations/grc.ndjson", "language": "grc", "records": 62, "role": "original", "sha256": "f9f35a70a8e1458af11e65257e936a4b38e3d47b2c9a503b851ecb90afe414d8", "source_id": "perseus-plato-phaedo-grc" }, { "coverage": "complete", "file": "data/corpus/normalized/plato/phaedo/representations/en.ndjson", "language": "en", "records": 62, "role": "historical_translation", "sha256": "d484453972818c9bcd699097d5e9ba7ab71149fb72c09c0899363b0ba87d1f73", "source_id": "perseus-plato-phaedo-en" }, { "coverage": "complete", "file": "data/corpus/normalized/plato/phaedo/representations/ai-generated/fr-gpt-5-6-sol-corpus-passage-translation-v1.ndjson", "generated_on": "2026-09-11", "language": "fr", "model": "gpt-5.6-sol", "official_status": "non_official", "prompt_version": "corpus-passage-translation-v1", "provider": "codex_subscription", "records": 62, "role": "ai_generated_translation_non_official", "sha256": "0772843fe16f63e4aa357c721ddb707dcd86acfd71000a2a848d561b5dceb806", "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1", "translation_type": "ai_generated_translation" }, { "coverage": "complete", "file": "data/corpus/normalized/plato/phaedo_fr_carrier/representations/fr.ndjson", "language": "fr", "records": 1, "role": "historical_translation", "sha256": "cd4b15c773e44afe53805f3ab2222845c97dfd0a31594be14f5c5b32e51938cb", "source_id": "wikisource-cousin-phaedo-fr-01" }, { "coverage": "complete", "file": "data/corpus/normalized/plato/phaedo_fr_carrier/representations/ai-generated/en-gpt-5-6-sol-corpus-passage-translation-v1.ndjson", "generated_on": "2026-09-11", "language": "en", "model": "gpt-5.6-sol", "official_status": "non_official", "prompt_version": "corpus-passage-translation-v1", "provider": "codex_subscription", "records": 1, "role": "ai_generated_translation_non_official", "sha256": "29980f2104226927dd508ecb7b385998d6b1f685e6a1b094fdc8bc48dc3efb9b", "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1", "translation_type": "ai_generated_translation" } ], "concepts": [ { "id": "anger", "label": "Anger" }, { "id": "care_of_soul", "label": "Care of the soul" }, { "id": "courage", "label": "Courage" }, { "id": "death", "label": "Death" }, { "id": "education", "label": "Education" }, { "id": "ether_field", "label": "Ether and field" }, { "id": "faith", "label": "Faith" }, { "id": "family", "label": "Family" }, { "id": "forms", "label": "Intelligible forms" }, { "id": "freedom", "label": "Freedom" }, { "id": "friendship", "label": "Friendship" }, { "id": "holiness", "label": "Holiness" }, { "id": "hope", "label": "Hope" }, { "id": "judgment", "label": "Judgment" }, { "id": "justice", "label": "Justice" }, { "id": "pleasure", "label": "Pleasure" }, { "id": "reason", "label": "Reason" }, { "id": "repentance", "label": "Repentance" }, { "id": "roles", "label": "Roles and relationships" }, { "id": "self_governance", "label": "Self-governance" }, { "id": "sin", "label": "Sin" }, { "id": "suffering", "label": "Suffering" }, { "id": "time", "label": "Time" }, { "id": "truth", "label": "Truth" }, { "id": "virtue", "label": "Virtue" }, { "id": "war_and_peace", "label": "War and peace" }, { "id": "wisdom", "label": "Wisdom" } ], "source_work_ids": [ "plato.phaedo", "plato.phaedo_fr_carrier" ], "passages": 62, "word_count": 27963, "word_counts_by_language": { "en": 27963, "fr": 27353, "grc": 22457 }, "editorial_status": "gpt_5_6_semantic_draft_v1", "structure": { "citation_scheme": "plato-stephanus-page-v1", "kind": "native", "levels": [ { "key": "stephanus_page", "label_fr": "Page Stephanus", "label_en": "Stephanus page" } ], "leaf_fr": "Passage", "leaf_en": "Passage" }, "canonical_passage_id": "passage:plato.phaedo:114", "canonical_ref": "114", "canonical_parent_ref": null, "canonical_parent_id": null, "representations": [ { "language": "grc", "text": "ΦΑΙΔ. οἳ δ’ ἂν ἰάσιμα μὲν μεγάλα δὲ δόξωσιν ἡμαρτηκέναι ἁμαρτήματα, οἷον πρὸς πατέρα ἢ μητέρα ὑπ’ ὀργῆς βίαιόν τι πράξαντες, καὶ μεταμέλον αὐτοῖς τὸν ἄλλον βίον βιῶσιν, ἢ ἀνδροφόνοι τοιούτῳ τινὶ ἄλλῳ τρόπῳ γένωνται, τούτους δὲ ἐμπεσεῖν μὲν εἰς τὸν Τάρταρον ἀνάγκη, ἐμπεσόντας δὲ αὐτοὺς καὶ ἐνιαυτὸν ἐκεῖ γενομένους ἐκβάλλει τὸ κῦμα, τοὺς μὲν ἀνδροφόνους κατὰ τὸν Κωκυτόν , τοὺς δὲ πατραλοίας καὶ μητραλοίας κατὰ τὸν Πυριφλεγέθοντα · ἐπειδὰν δὲ φερόμενοι γένωνται κατὰ τὴν λίμνην τὴν Ἀχερουσιάδα , ἐνταῦθα βοῶσί τε καὶ καλοῦσιν, οἱ μὲν οὓς ἀπέκτειναν, οἱ δὲ οὓς ὕβρισαν, καλέσαντες δ’ ἱκετεύουσι καὶ δέονται ἐᾶσαι σφᾶς ἐκβῆναι εἰς τὴν λίμνην καὶ δέξασθαι, καὶ ἐὰν μὲν πείσωσιν, ἐκβαίνουσί τε καὶ λήγουσι τῶν κακῶν, εἰ δὲ μή, φέρονται αὖθις εἰς τὸν Τάρταρον καὶ ἐκεῖθεν πάλιν εἰς τοὺς ποταμούς, καὶ ταῦτα πάσχοντες οὐ πρότερον παύονται πρὶν ἂν πείσωσιν οὓς ἠδίκησαν· αὕτη γὰρ ἡ δίκη ὑπὸ τῶν δικαστῶν αὐτοῖς ἐτάχθη. οἳ δὲ δὴ ἂν δόξωσι διαφερόντως πρὸς τὸ ὁσίως βιῶναι, οὗτοί εἰσιν οἱ τῶνδε μὲν τῶν τόπων τῶν ἐν τῇ γῇ ἐλευθερούμενοί τε καὶ ἀπαλλαττόμενοι ὥσπερ δεσμωτηρίων, ἄνω δὲ εἰς τὴν καθαρὰν οἴκησιν ἀφικνούμενοι καὶ ἐπὶ γῆς οἰκιζόμενοι. τούτων δὲ αὐτῶν οἱ φιλοσοφίᾳ ἱκανῶς καθηράμενοι ἄνευ τε σωμάτων ζῶσι τὸ παράπαν εἰς τὸν ἔπειτα χρόνον, καὶ εἰς οἰκήσεις ἔτι τούτων καλλίους ἀφικνοῦνται, ἃς οὔτε ῥᾴδιον δηλῶσαι οὔτε ὁ χρόνος ἱκανὸς ἐν τῷ παρόντι. ἀλλὰ τούτων δὴ ἕνεκα χρὴ ὧν διεληλύθαμεν, ὦ Σιμμία , πᾶν ποιεῖν ὥστε ἀρετῆς καὶ φρονήσεως ἐν τῷ βίῳ μετασχεῖν· καλὸν γὰρ τὸ ἆθλον καὶ ἡ ἐλπὶς μεγάλη. τὸ μὲν οὖν ταῦτα διισχυρίσασθαι οὕτως ἔχειν ὡς ἐγὼ διελήλυθα, οὐ πρέπει νοῦν ἔχοντι ἀνδρί· ὅτι μέντοι ἢ ταῦτ᾽ ἐστὶν ἢ τοιαῦτ’ ἄττα περὶ τὰς ψυχὰς ἡμῶν καὶ τὰς οἰκήσεις, ἐπείπερ ἀθάνατόν γε ἡ ψυχὴ φαίνεται οὖσα, τοῦτο καὶ πρέπειν μοι δοκεῖ καὶ ἄξιον κινδυνεῦσαι οἰομένῳ οὕτως ἔχειν — καλὸς γὰρ ὁ κίνδυνος — καὶ χρὴ τὰ τοιαῦτα ὥσπερ ἐπᾴδειν ἑαυτῷ, διὸ δὴ ἔγωγε καὶ πάλαι μηκύνω τὸν μῦθον. ἀλλὰ τούτων δὴ ἕνεκα θαρρεῖν χρὴ περὶ τῇ ἑαυτοῦ ψυχῇ ἄνδρα ὅστις ἐν τῷ βίῳ τὰς μὲν ἄλλας ἡδονὰς τὰς περὶ τὸ σῶμα καὶ τοὺς κόσμους εἴασε χαίρειν, ὡς ἀλλοτρίους τε ὄντας, καὶ πλέον θάτερον ἡγησάμενος ἀπεργάζεσθαι, τὰς δὲ περὶ τὸ μανθάνειν ἐσπούδασέ τε καὶ κοσμήσας τὴν ψυχὴν οὐκ ἀλλοτρίῳ ἀλλὰ τῷ αὐτῆς κόσμῳ, σωφροσύνῃ τε καὶ δικαιοσύνῃ καὶ ἀνδρείᾳ καὶ ἐλευθερίᾳ καὶ ἀληθείᾳ, οὕτω περιμένει τὴν εἰς Ἅιδου πορείαν ὡς πορευσόμενος ὅταν ἡ εἱμαρμένη καλῇ .", "edition": "perseus-plato-phaedo-grc", "source_id": "perseus-plato-phaedo-grc", "translation_type": "original" }, { "language": "en", "text": "Phaedo. Those, however, who are curable, but are found to have committed great sins—who have, for example, in a moment of passion done some act of violence against father or mother and have lived in repentance the rest of their lives, or who have slain some other person under similar conditions—these must needs be thrown into Tartarus, and when they have been there a year the wave casts them out, the homicides by way of Cocytus, those who have outraged their parents by way of Pyriphlegethon. And when they have been brought by the current to the Acherusian lake, they shout and cry out, calling to those whom they have slain or outraged, begging and beseeching them to be gracious and to let them come out into the lake; and if they prevail they come out and cease from their ills, but if not, they are borne away again to Tartarus and thence back into the rivers, and this goes on until they prevail upon those whom they have wronged; for this is the penalty imposed upon them by the judges. But those who are found to have excelled in holy living are freed from these regions within the earth and are released as from prisons; they mount upward into their pure abode and dwell upon the earth. And of these, all who have duly purified themselves by philosophy live henceforth altogether without bodies, and pass to still more beautiful abodes which it is not easy to describe, nor have we now time enough. But, Simmias, because of all these things which we have recounted we ought to do our best to acquire virtue and wisdom in life. For the prize is fair and the hope great. Now it would not be fitting for a man of sense to maintain that all this is just as I have described it, but that this or something like it is true concerning our souls and their abodes, since the soul is shown to be immortal, I think he may properly and worthily venture to believe; for the venture is well worth while; and he ought to repeat such things to himself as if they were magic charms, which is the reason why I have been lengthening out the story so long. This then is why a man should be of good cheer about his soul, who in his life has rejected the pleasures and ornaments of the body, thinking they are alien to him and more likely to do him harm than good, and has sought eagerly for those of learning, and after adorning his soul with no alien ornaments, but with its own proper adornment of self-restraint and justice and courage and freedom and truth, awaits his departure to the other world, ready to go when fate calls him.", "translator": "Benjamin Jowett", "edition": "perseus-plato-phaedo-en", "source_id": "perseus-plato-phaedo-en", "translation_type": "historical_human_translation" }, { "language": "fr", "text": "Phédon. Ceux, toutefois, qui sont guérissables, mais dont on constate qu’ils ont commis de grandes fautes, ceux qui, par exemple, dans un mouvement de colère, ont exercé quelque violence contre leur père ou leur mère et ont vécu dans le repentir le reste de leur vie, ou ceux qui ont tué une autre personne dans des circonstances semblables, doivent nécessairement être jetés dans le Tartare. Lorsqu’ils y ont passé une année, le flot les en rejette, les homicides par la voie du Cocyte, ceux qui ont outragé leurs parents par celle du Pyriphlégéthon. Et lorsque le courant les a conduits au lac Achérousiade, ils crient et appellent ceux qu’ils ont tués ou outragés, les priant et les suppliant de leur accorder leur grâce et de leur permettre de sortir dans le lac. S’ils les fléchissent, ils en sortent et leurs maux prennent fin ; sinon, ils sont de nouveau emportés vers le Tartare, puis de là vers les fleuves, et cela continue jusqu’à ce qu’ils aient fléchi ceux auxquels ils ont fait du tort ; car telle est la peine que leur ont imposée les juges. Mais ceux dont on constate qu’ils se sont distingués par la sainteté de leur vie sont délivrés de ces régions intérieures de la terre et libérés comme de prisons ; ils montent vers leur pure demeure et habitent sur la terre. Parmi eux, tous ceux qui se sont dûment purifiés par la philosophie vivent désormais entièrement sans corps et passent dans des demeures plus belles encore, qu’il n’est pas facile de décrire et pour lesquelles nous n’avons pas maintenant assez de temps. Mais, Simmias, à cause de toutes ces choses que nous avons racontées, nous devons faire de notre mieux pour acquérir durant la vie la vertu et la sagesse. Car le prix est beau et l’espérance est grande. Il ne conviendrait pas à un homme sensé de soutenir que tout cela est exactement tel que je l’ai décrit ; mais que cela, ou quelque chose d’approchant, soit vrai de nos âmes et de leurs demeures, puisque l’âme s’est révélée immortelle, voilà, je pense, ce qu’il peut convenablement et dignement se risquer à croire. Car le risque en vaut vraiment la peine ; et il doit se répéter de telles choses comme si elles étaient des formules magiques, raison pour laquelle je prolonge ce récit depuis si longtemps. Voilà donc pourquoi doit garder confiance au sujet de son âme l’homme qui, durant sa vie, a rejeté les plaisirs et les ornements du corps, les jugeant étrangers à lui et plus susceptibles de lui nuire que de lui profiter, et qui a recherché avec ardeur ceux que procure l’étude. Après avoir paré son âme, non d’ornements étrangers, mais de ceux qui lui sont propres, la maîtrise de soi, la justice, le courage, la liberté et la vérité, il attend son départ pour l’autre monde, prêt à partir lorsque le destin l’appellera.", "translator": "Codex gpt-5.6-sol", "edition": "Prokopton42 non-official AI translation, 2026-09-11", "source_id": "prokopton42-codex-translation:gpt-5.6-sol:corpus-passage-translation-v1", "translation_type": "ai_generated_translation", "official_status": "non_official", "generation_model": "gpt-5.6-sol" } ], "content_checksum": "40eacfecba2223a4028c2d94163f1ff4d4ea5b7b48d20899837b7e38f1167f54" }