account of beginnings or ends. Evolutionism can be based only on a science in which repetition involves change. Such a science is psychology; for, psychologically, the mere fact that i is a repetitiont alters the quality of a phenomenon. Hence, there can be no physical, but, may be, a psychological Evolutionism.
HISTORICAL.
a. Introduction, pp. 57-61 e: Phædon tells Echekrates the events in Sokrates' life, from his condemnation to his death, a. In the introductory speech, the pleasant sensation caused by unbinding the chains leads Sokrates to speak of the connection between pleasure and pain. Æsop would have made a fable here. b. This reminds Kebes that Sokrates only now takes up the art of poetry. Sokrates says he has often felt in dreams the command to make music, and had hitherto tried this through philosophy. He was trying it now in a more literal sense. The transition to the main conversation is formed by raising the question of the nature of death. b. Main Conversation, pp. 61e-115a: I. Answer to the contradiction raised in the Introduction that a true philosopher should not commit suicide, but should follow the dying as soon as possible. a. Men are stationed in the world with duties, and should not desert. b. Although the gods exercise care for men, the philosopher will gladly die, because he hopes thereby to come to the departed spirits of wiser men. II. Ethical part: The moral sense presupposes belief in immortality. III. Metaphysical part: Full proof of continuance of life of soul after separation from the body needs the doctrine of ideas as foundation. The kinship of the soul with the elementary ideas shows its indestructibility. IV. Eschatological part. Γ. Conclusion, pp. 115a-118: The ethical is the fundamental part. The soul's direct (prophetic) consciousness of its immortality was enough for Sokrates. The objections offered by reason cause Sokrates, in the metaphysical part, to turn from the prophetic and religious consciousness to the philosophical. The central point of this is formed by the doctrine of ideas, and herewith the intellectual life of the Occident becomes once for all opposed to that of the Orient. In this metaphysical elaboration
