nstitute the world. Fortunately, the intellect can recognize that underlying this multiplicity is a unitary true nature (60b-c). Not only does the body inadequately represent the world, it also cannot perceive the objects that the philosopher values most. Absolute beauty and goodness will never be viewed by the eyes of the body. Along with an inability to properly view truth, an association with the body also brings a propensity to mindlessly indulge in desires. The philosopher must be cautious because the tendency of the body is to ignite with desire, and Socrates believes that these desires hold little value for one pursuing the philosophical nature. The philosopher will hopefully recognize that indulging in food, drink, sex, and extravagant adornments is not a necessity of life, and that it can negatively affect the individual. Unfortunately, most people never recognize that many desires do not constitute a necessity.Like a hungry ghost whose desires can never be completely fulfilled, the individual longs toobtain even greater levels of satisfaction. This never-ending pattern of constantly desiring what cannot be obtained weakens the soul and makes it subservient to the body. Rowe points out that the body gets assigned as the representative of desires in the Phaedo because it provides a means by which desires manifest themselves and obtain partial satisfaction. So the body introduces the soul to some unhealthy habits. Socrates says, "... the body fills us with loves and desires and fears and all sorts of fancies and a great deal of nonsense, with the result that we literally never get an opportunity to think at all about anything ...". The flame of desire emits a smoke that inhibits a view of pure knowledge and distracts the philosopher away from his pursuit. Besides occupying and trapping the soul in the visible world, where it will never find what it is seeking, desi...
