Psicologia platônica: imortalidade, tripartição e as consequências do desejo.

Abstract

This study aimed to consists an exegesis of the concept of soul present in the philosophy of Plato. Study the soul in this author is enter in their psychological conceptions, which are divided into immortality, triparartition and their relations with the desire. The immortality of the soul is grounded from cyclical phenomenon that it hits between life and death, that is, from one incarnation to another. While it is embodied, it presents a cognitive character, which allows it to contemplate the Forms that can be recollected during incarnation. This enables the phenomenon of the subject understand that something is equal, beautiful and everything that participates of what is immutable. As the Forms are necessarily the cause of everything that does not belong to the intelligible world, the soul carries the Form of Life. This can not be allowed while death, which guarantees the status of their immortality. The concept of soul acquires a new formulation in Book IV of the Republic. If before she had the characteristic of rational unit in the subsequent dialogue Phaedo, now she gains the characteristic of being tripartite. The rational element, the irascible and appetitive consist of the three soul parts, which are based from the political analogy. With the abandonment of the unitary character of the soul, the body is not responsible for any cause of desire because the rational desire or the appetitive belong only in the soul. The soul of the subject who has the virtue of justice allows each part of the soul to function according to their nature, i.e. the rational element in the command, in alliance with the irascible part, which together command the bulk of the soul, the element appetitive. With refining the concept of soul, each part promotes impulses in the subject to seek their pleasure of each. The pleasure of the rational part is the learning, the irascible in the honors and the appetitive in the pleasures of food, drink and sex, as well as those unacceptable under the law. All desire is an empty and attempting obtaining pleasure consists of a repletion of movement that only he who seeks pleasure in wisdom reaches a kind of fullness. Desires from the irascible and appetitive parts consist of objects of false pleasures, because they do not belong to the intelligible world, constituting only simulacra. With the political analogy that the author demonstrates the consequences of that which directs every kind of desire. The philosopher is the happiest of all because it is the only one able to fill the void of his desire to what is real. While the tyrant occupies the opposite of this figure because it can never abandon his empty. Therefore, he consumes objects away of being, thus ensuring their unhappiness and insatiability.