liberating role of philosophy in this world deserves a great deal of attention, its effects on the afterlife cannot be ignored. While the task of distancing the soul from the body operates in the visible realm, complete separation can be seen when viewed from the intelligible realm. Figurative death can move the soul away from the body, but only literal death can completely deliver the soul to the intelligible realm. Indeed, it is in the examination of the literal death that the necessity of the figurative death is demonstrated. In order for the soul to be able to reach the intelligible realm, it must be cleansed of the body. Philosophy, then, purifies the soul and prepares it for the afterlife. The remarks that Socrates makes at the beginning of the dialogue about the philosopher training for death can now be seen as more than just suggesting a separation of the soul and the body; indeed, read this way, the Phaedo advocates a doctrine of salvation more than it presents arguments for the immortality of the soul. Socrates first mentions the afterlife at the very first part of the dialogue. He justifies his bravery and calmness by expressing his view of what he thinks the afterlife will contain. The journey into the afterlife will bring him into the company of gods and other noble souls. In a way Socrates hopes to find teachers that will engage in discourse and inquiry with him. Inquiry similar to the type carried out in this world might not be necessary, however, because ultimate truth is housed in the intelligible realm. This knowledge will be present and clear for observation by the pure soul. Only souls that have undertaken the proper preparations can attain such a knowledge; "That is why I [Socrates] am not so much distressed as I might be, and why I have a firm hope that there is something in store for those who have died ... something much better for the good than for the wicked". A pract...
