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in immortality and divinity in ancient philosophy, particularly scholars and advanced students. a. g. long is a Senior Lecturer in the School of Classics at the University of St Andrews. He is the author of Conversation and Self-Suf ciency in Plato (2013) and Death and Immortality in Ancient Philosophy (2019). He edited Plato and the Stoics ...
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of immortality. Principal among these is the immateriality of the soul and the allied principle of kinship according to which like knows like. Plato’s exaggerated spirituali sm however was alien to Aquinas, who emphasized the essentially corporeal character of human nature. Plato championed the immortality of the soul, but sacrificed the unity of
Immortality is the indefinite continuation of a person’s existence, even after death. In common parlance, immortality is virtually indistinguishable from afterlife, but philosophically speaking, they are not identical. Afterlife is the continuation of existence after death, regardless of whether or not that continuation is indefinite.
I argue that, while Plato attributes general immortality to all souls in the Phaedo, he proposes in the Affinity Argument that the philosopher’s soul can achieve earned immortality through contemplating forms. It is this form of immortality that Plato claims is unavailable to humankind in the flux passage of the Symposium.
Perhaps one item achieves immortality (e.g. the soul body composite) and another related item possesses it essentially (e.g. the soul, or a part of the soul). Or perhaps the immortality that is earned is something different from the immortality that is possessed essentially, as in Philo of Alexandria.
story (better “in the telling”) does not make for a more meaningful life. Neither does more or richer meaning holism. The features in virtue of which the chronicle of an individual’s life is a narrative do not bear directly on the degree of meaningfulness in a life, even though they endow the life with a specic meaning. Narratives tell the
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the immortality of the mind as evidence in the debate over what he means by "eternal," so let's look at which meaning is more appro priate to what Spinoza says in this part of the Ethics. This discussion will make more sense if I first lay out the sort of account one might have in mind if one adopts the atemporal interpretation of the
