in that dialogue we have the negative thought, that the soul cannot he destroyed by any evil derived from another than itself, in the Phaedrm we have the positive counterpart of this, that it is determined, and can only be determined, by itself. It has a universal nature and, therefore, it transcends all limits or hindrances that can be put upon it by other things. They cannot affect it, or they can affect i it only indirectly through its own action. Even its confinement in a mortal body is represented as the result of its own fall from its previous high estate; and the nature of the body in which it is imprisoned, as well as its whole lot in this world, is said to be fixed by its own inner state. " The soul is form and doth the body make": it creates its own environment, and in successive births it rises and falls in its outward estate, according to the goodness or badness of its actions; atria eXopevov, deo$ avahios.1 It is then Plato's doctrine m the i
Phaedrus that 'all soul'—and here he makes no distinction between different grades of souls or even between the divine being and other souls—is self-moving or self-determined, and has a spring of eternal energy in itself; and that, though its spiritual life may be darkened and obstructed, it can never be destroyed. For soul is the principle of all reality both in itself and in all other things. "The soul i
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