At the outset it is necessary to remove the misunderstanding about the aim of the δευτεροζ πλουζ in the Phaedo. Most scholars maintain that its aim is to prove the immortality of the soul. But, as Socrates tells Cebes at 95e, the chief purpose of the voyage is to inquire about the arria of coming into being and perishing. The proof of the immortality is offered only as a by-product of the voyage. There are two passages which give an account of the δευτεροζ πλουζ. They are 100a and 101d. I have tried to reconstruct the formal procedure of the voyage. My conclusion is as follows : I. Take the strongest λογον as a hypothesis (100a3-4). II. Accept as true what seems to συμφωνειν with the hypothesis and reject as false what seems not to συμφωνειν (100a4-7). III. Consider τα ορμηθεντα from the hypothesis, whether it συμφωνει or διαφωνει with each other. (Even if anyone will keep to the hypothesis itself, say good-bye to him.) (101d3-5) IV. When the time comes to establish the hypothesis itself, assume some higher hypothesis, the best you can find, and repeat the procedure I, II and III, until you reach something satisfactory (101d6 ff.). "To make the meaning clearer" (100a7), Socrates gives the illustrative examples at 100b-101d, and 102b-107b. In the former he exemplifies the steps I-II, in the latter that of III. No example of the step IV is given in the Phaedo. A careful observation of these examples leads to the following facts : a) The hypothesis is not an arbitrary proposition that one judges strongest, but is limited to the proposition that ειδη exist. b) συμφωνειν and τα ορμηυεντα do not always denote logical conceptions such as "deducibility" or "consistency". c) In every step the speaker is compelled to consider whether he should accept the existence of ειδη or not. d) συμφωνειν is employed, when the speaker approves the existence of ειδη and succeeds in explaining any phenomenon around us by and through these ειδη. e) τα ορμηθεντα is a series of arguments that reveals the order of the phenomenal world, which is united and penetrated by the power of ειδη. I infer from the above considerations that the δευτεροζ πλουζ is a training for recognizing the vivid power of ειδη which rule over our world. Only if a man accepts the hypothesis that ειδη exist -but not until-, can he grasp that αιτιαν of the whole world. This is "the second-best way" for the investigation of αληθεια which Socrates intended to show. And moreover, this may also be the voyage of life which a true philosopher ought to undertake. He has to seize upon the best and most irrefutable hypothesis that mankind can offer, and "take it as a
raft
on which to accomplish the dangerous voyage of life" (85d).
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