How Did Socrates Prepare The Soul For Death

Socrates describes in Phaedo how philosophy is preparation for death and that the goal of philosophy is only fully accomplished in death. He uses logic to explain his arguments which adds the validity of their conclusions. I will argue that the goal of philosophy is to prepare the soul for death and that the soul is an immortal entity separate from the mortal body of a human being.

Over the course of history, death has remained an ambiguous mystery that philosophers have attempted to decipher. Socrates, in particular, provides us with great insight into the nature of death. Socrates’ definition of death is “…namely, that the body comes to be separated by itself apart from the soul, and the soul comes to be separated by itself apart from the body” (Phaedo 64c). Because of the inevitability of all humans having to one day come to terms with their own deaths, Socrates found it necessary to devote his life to the study of the soul in relation to death. In doing so, he not only learned about the soul but prepared his own soul for the fate that

awaited him.
If a philosopher truly loves the study of philosophy, then all fear of death is eliminated.

Socrates explains that there are two perceptions of death: that either it is similar to an excellent night’s sleep or a transportation of one’s soul. If death is a deep sleep, Socrates describes how it is an “advantage”, and how it would seem completely normal (Apology 40e). Because humans find a good nights’ sleep so favorable on earth, Socrates reasons that an eternal sleep would be something to look forward to with joyful anticipation. On the other hand, if death is the transportation of the soul, Socrates dictates how it would be a “blessing”: he would be able to be in the presence of other upright individuals such as the demigods (41b). He would also be able to converse with the great heroes that fought in the battles of Troy, Odysseus and Sisyphus. In either instance, the one who is dying has no reason to

despair.
There is reason to despair, however, if one does not lead an upright life. Socrates states that a good man has no need to fear death and that his “affairs will not be neglected” (41d). This implies that evil men have reason to fear. The conclusion can be drawn from Socrates’s statement that there is a significant difference between good and evil, and that there are direct consequences to each lifestyle. True harm, then, would be to fear death and approach death with anxiety and despair. It is clear that Socrates does not have anxiety and despair, but rather seemingly joyous expectation and peaceful patience. He looks forward to life after death, while those who suffer from true harm experience the exact opposite.
In order to truly contemplate wisdom and escape the fear of death, a philosopher must detach himself from every bodily vice that inhibits him from discovering truth. As he explains, earthly vices confuse the soul and fog its sense of perception. The body also needs to constantly be nurtured, he describes, which requires us to take time to maintain it (Phaedo 66a). Despite the hindrances the body causes, Socrates has appeared to overcome them and offers advice on how minimize the body’s harmful effects.
Moderation is the most effective antidote for the distractions of the body. It is difficult to practice, though, in that it involves denying the body of its impulses. Socrates assures that result is quite worth the struggle and makes the will and determination of the soul stronger. He describes how the alternative to moderation is slavery, in which case the soul becomes so concerned with the needs of the body that it is forced to answer its every impulse and desire (67a). It seems as though these are two polar extremes, but Socrates seems to imply that there is no middle ground between the two: either you control your desires, or your desires control you.
In response to Socrates’ claim that the soul is an immortal essence, some might argue that the soul and the body are one, in that the soul perishes when the body perishes. Cebes, for instance, remarks that “…after [the soul] has left the body it no longer exists anywhere, but that it is destroyed and dissolved on the day the man dies” (70a). He goes on to compare the soul to smoke and how it disperses in the air, virtually disappearing in the process. He comments that Socrates’ arguments are convincing but that even if they were proven facts, society would need a great deal of persuasion in order to believe them (70b). In all, while Socrates’ arguments are attractive on the surface, Cebes maintains that there is no significant proof to definitively conclude that the soul continues to exist after the body dies.
In rebuttal to this counterargument, Socrates calls to mind an ancient theory of souls being reincarnated once they die. A widely accepted ideology at the time, reincarnation involved souls existing in a mortal creature for a period of time before returning to the underworld to await future commissions to earth. He points out that in order souls to exist on earth, they must be transported from underworld. He continues by describing how in order for souls to exist in the underworld, they must be transported from earth (70c). From this, he concludes that in order for reincarnation to indeed be plausible, the soul must be immortal.
As Socrates sits in his jail cell, he is joyfully expecting the moment when his soul will finally leave his body. For many others, though, the exact opposite would be true. The reason Socrates is joyful in expecting death is because he has been training for death over the entire course of his philosophical study. It is clear that he has mastered the desires of his body, and has properly prepared his soul and body to separate. Socrates addresses the topic of joyfully expecting death by describing how it would be a failure for a philosopher to love wisdom but become filled with fear and anxiety upon the arrival of his death. What should be the case, as Socrates demonstrates, is that philosophers more than anyone should be the least fearful of death. This is because death is the culmination of their life’s work and promises complete fulfillment.