Plato wasn’t just a great metaphysician, he was also one of the greatest psychologists ever to have lived. In this edition of our podcast, Dr. Phillip Cary sheds light on Plato’s psychology. You will learn how Plato’s psychology and metaphysics can help us navigate life in the modern world, including the experience of erotic love, movies, and malls.
Dr. Phillip Cary sheds light on Plato’s philosophy in this latest edition of The Robin & Boom Show. In this podcast you will learn why the ideas of a thinker from the 5th century BC are more relevant today than ever before. Plato offers a valuable antidote to a culture in which goodness, truth, and beauty are so often perceived to be located in the purely immanent. Questions addressed in this podcast include:
- Was Plato a proto-Gnostic?
- Did Plato hate the material body?
- What is the relation between body and soul within Plato’s thought?
- How did Plato’s spiritual psychology become more complex as he matured?
- Does Plato’s spiritual psychology shed light on issues we face in the modern world?
- How do human bodies reflect the forms of ultimate things?
- How did Socrates influence Plato at the beginning of his career, and Aristotle towards the end of his career?
- Does erotic love have spiritual value?
- What is the role of desire in truth-seeking?
- What role did neoplatonism play in in Eastern Orthodox theology?
- How did St. Augustine appropriate Plato’s philosophy for the West?
- Can a contemporary appropriation of neoplatonism shed light on modern issues like malls and movies?
From Coventry Kersey Dighton Patmore’s 1895 book The Rod, the Root, and the Flower:
Plato’s cave of shadows is the most profound and simple statement of the relation of the natural to the spiritual life ever made. Men stand with their backs to the Sun, and they take the shadows cast by it upon the walls of their cavern for realities. The shadows, even, of heavenly realities are so alluring as to provoke ardent desires, but they cannot satisfy us. They mock us with unattainable good, and our natural and legitimate passions and instincts, in the absence of their true and substantial satisfactions, break forth into frantic disorders. If we want fruition we must turn our back to the shadows, and gaze on their realities in God.
It may be added that, when we have done this, and are weary of the splendors and felicities of immediate reality, we may turn again, from time to time, to the shadows, which, having thus become intelligible, and being attributed by us to their true origin, are immeasurably more satisfying than they were before, and may be delighted in without blame. This is the ‘evening joy,’ the joy of contemplating God in His creatures, of which the theologians write; and this purified and intelligible joy in the shadows–which has now obtained a core of substance–is not only the hundredfold ‘promise of this life also,’ but it is, as the Church teaches, a large part of the joy of the blest….
“‘Detachment’ consists, not in casting aside all natural loves and goods, but in the possession of a love and a good so great that all others, though they may and do acquire increase through the presence of the greater love and good, which explains and justifies them, seem nothing in comparison.”