It appears, then, that Plato's proof of the immortality of the soul ultimately resolves itself into the ontological argument for the being of God; or rather, we should say, that it is what that argument becomes when freed from its dualistic presuppositions. In other words, it is a regressive argument, which carries us back to an ultimate unity, prior to all difference, and especially to the difference of thought and being. Further, Plato maintain« that this unity must be conceived as a supreme intelligence, which, as such, stands in a peculiar relation to all things who have the principle of intelligence in them. These, and these alone, arc regarded m partaking in the divine life, and, therefore, as lifted above change and death. All other things are, in comparison with them, only appearances, which are continually changing and passing away to make room for others. But they—though for a time they become denizens of this world of birth and death, of growth and decay, and may pass through many tran»itory forms in the rise and fall of their spiritual life—do not essentially belong to it, and their real nature cannot manifest itsolf clearly until they are liberated from it
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